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THE 

BLOODY THEATRE, 



OR 



MARTYRS MIRROR 



OF THE 



DEFENSELESS CHRISTIANS, 

who baptized only upon Confession of Faith, and who suffered 

and died for the testimony of Jesus, their Savior, from 

the time of Christ to the year A. D. 1660. 

COMPILED FROM VARIOUS AUTHENTIC CHRONICLES, MEMORIALS, AND 
TESTIMONIES, BY 

THIELEM J. van BRAGHT. 



Translated from the original Dutch or Holland language from the Edition of 1660, 

BY JOSEPH F. SOHM. 



ILLUSTEATED. A . »°*1* 




ELKHART, INDIANA. 
MENNONITE PUBLISHING COMPANY. 

1886. 



.0° 



"2^ :<$ 



Entered according to Act of Congress, in the year 1886, 

by Mennonite Publishing Company, 
In the office of the Librarian of Congress, at Washington. 



J\s the English language, year by year, becomes more prevalent among our Mennonite 
people, the necessity of presenting to them in that language the doctrines, teachings and practices, as 
well as the story of the sufferings, the faithful endurance and the final triumphant deaths, of those of 
like faith with us who lived in the earlier ages of Christianity, becomes apparent to every reflecting mind. 

These doctrines, teachings and practices together with the examples of faithful devotion to 
Christ and his word, and the unfaltering endurance under the severest persecution, are powerful incen- 
tives to Christians to-day, to inspire many sincere souls to live a more consecrated life, to practice greater 
self-denial, to live more separated from the world, and show a greater zeal in the work of the Lord and 
the salvation of souls ; and they are especially precious to us, as Mennonites, because through these 
people it pleased God to hand down to us the living exemplification of the peculiar tenets and doctrines 
which we hold and practice at the present day. 

The reading of books of this kind will also help us to appreciate more highly the privileges 
with which God has blessed us above our forefathers. While they oftentimes were not permitted to 
have permanent places of abode, and were driven about and hunted down like wild beasts, compelled 
to dwell in caves and mountains, and other secluded places, hold their meetings in secret, and suffer every 
imaginable form of injustice and persecution, because to be a true follower of Christ in those days 
was considered the very worst of crimes, we enjoy all the privileges of citizenship and are protected 
in the fullest enjoyment of our religion and forms of worship. 

It is the duty of the Church to maintain and teach the pure gospel of Jesus Christ and to transmit 
the same to coming generations, and as we contemplate these facts, what a glorious treasure of pure 
Christian devotion shines forth in these pages of the Story of the Martyrs, and how much this grand 
record of their sufferings has done, and may yet do to perpetuate the pure doctrines of the gospel, eter- 
nity alone will reveal. 

For these reasons and many others that might be referred to, the publishers of this edition, 
have, in the fear of God, for the promotion of his glory, undertaken the publication of "The Bloody 
Theatre or Martyrs Mirror" and herewith give it to the public, in the hope that it may be the means 
of promoting the glory of God and of doing much good among the children of men. 

Note. — The translation of this work was made from the Dutch Edition of 1660, and where 
questions of doubt occurred, the edition of 1685 as well as the German editions were consulted. 

The Publishers. 



Translator's Preface. 



The principal object in writing this preface is to 
point out the chief difficulties I had to contend with 
while engaged in this truly laborious and exhaustive 
task. I do this not for the purpose of exciting sym- 
pathy on my behalf, but to convey to the reader an 
appropriate idea of the perplexing nature of the 
work that has engrossed my closest attention, and 
absorbed so much of my energy and care for nearly 
three years. The reader will thereby be prepared 
to view with greater leniency the unavoidable incon- 
sistencies and other imperfections his critical eye 
may discover. 

First of all, I will state, that the original is written 
in a language that has now been obsolete for many 
years ; which proved a very great obstacle, since no 
dictionary obtainable could at all times give the 
desired information ; hence the meaning of many 
words and phrases had to be ascertained by long 
and laborious research and comparison, which nec- 
essarily did not always preclude the possibility of an 
error, though I have taken great pains to give as 
correct a rendition as possible. 

Another feature of the original, that frequently 
proved very trying is, that it consists in great part 
of letters written by comparatively illiterate persons, 
in consequence of which the language used is very 
often ambiguous or obscure, necessitating an incal- 
culable amount of weighing and comparing, without 
affording certainty of having apprehended the writ- 
er's true meaning. 

Still another perplexing obstacle was the fact, 
that, many proper names occurring in the work, and 
foreign to the language of the original, having ap- 
parently been incorrectly transcribed, it was not 
always possible to determine the exact spelling of 
such names ; which, though desirable, is, however, 
not of any material Consequence. 

But the greatest and most harassing difficulty of 
all was the circumstance that the version of the Bi- 
ble used by the various authors of the work differed 
in many, and, sometimes, in very essential points 
from our English translation, making it an utter 
impossibility, to adopt an inflexible rule, without 



involving one's self in countless errors and miscon- 
structions. The course I generally pursued was, 
that when the rendering of the passage, or passages, 
given or used in the original, almost coincided with, 
or at least did not materially differ from that of our 
English Bible, I would take the quotation in ques- 
tion verbatim from the latter ; while, when the dis- 
crepancy was too considerable, or an argument de- 
pended on the exact rendition, I translated the 
phrase or passage to be quoted literally from the 
original. Hence the reader will perceive, that this 
made it an absolute impossibility to adhere to one, 
invariable rule ; and if he but knew the amount of 
careful thought, and anxiety, expended in drawing 
the line, when to quote from the English version, 
and when to translate literally, he could not but 
heartily sympathize with the translator, and kindly 
overlook any shortcomings he may discover. 

With regard to the marginal notes or remarks, I 
would state that I have invariably translated them 
when they contained anything necessary for the 
complete understanding of the subject under con- 
sideration ; but frequently they are simply a resume 
of a paragraph, or side remarks of the compiler, 
without any information or value for the reader ; in 
this case I have omitted them. 

These are the chief points I would have the 
reader consider, for by bearing them in mind he 
will be enabled to judge understandingly, and also, 
charitably, of the manner in which the translator 
has performed his task. To claim that this trans- 
lation contains no errors would be simply prepos- 
terous, when all circumstances are taken into con- 
sideration ; but I can truthfully say that I have 
conscientiously striven to furnish the reader with as 
correct a translation as it was in my power to give. ■ 
How I have succeeded I leave to the reader to 
judge. Trusting that the contemplation of the 
faith, the self-sacrificing zeal, and the religious fer- 
vor of these martyrs of former ages will leave its 
imprint for good upon the hearts of those who shall 
read this book, I now consign it to the hands of the 
printer. 

Joseph F. Sohm. 



: fc^T©— 1*S— e5~ 



^ 



Invocation. 



To God, my Lord, the Creator, Preserver mid 
Redeemer of my sold, be praise, honor and majesty, 
forever and ever. 

Pardon me, O my Lord and my God ! that I, 
who am but dust and ashes, approach Thee. Gen. 
18: 27. I fear to come to Thee, because Thou art 
a consuming fire, while I am wood, hay and stub- 
ble, subject to be burned ; yet I must not remain 
away from Thee, because I have that which is 
Thine, yea, which is Thy most precious treasure, 
even the blood and offering of the saints ; I must 
needs come and offer it to Thee. 

May it be well-pleasing to Thee, my^dear Savior, 
that I offer that which long since has been offered 
up to Thee. But I have full confidence that Thou 
wilt not reject me. I believe I have the assurance 
that this will be acceptable to Thee, for Thy servant 
David, a man after Thine own heart, sang, " rre- 
cious in the sight of the Lord is the death of his 
saints." Ps. 116: 15.* 

Moreover Thou knowest, O my Savior and Re- 
deemer, the steadfast faith, the unquenchable love, 
and the faithfulness unto death, of those of whom I 
have written, and who gave their precious lives and 
bodies as a sacrifice to Thee. 

Besides, Thou hast spared my life, that I, unwor- 
thy and weak as I am for such a task, might yet 
perform it ; for snares of death had compassed me, 
keeping me bound nearly six months during last 
fall, winter and spring, so that I often thought I 
could not survive ; nevertheless Thy power strength- 
ened me, Thy hand rescued me, and by Thy grace 
was I led safely through, so that in the midst of my 
difficulties and contrary to the advice and opinion 
of the physicians (for the zeal and love of Thy saints 
had taken complete possession of me), I wrote and 
finished the greater part of this work. 

The sacrifices which are acceptable unto Thee are 
a broken spirit, etc. Ps. 51 : 17. But this offering, 
O God, was accompanied with many tears, caused 
partly by my distress, as I, on account of the weak- 
ness of my nature, called upon Thee for help, part- 
ly through joy, as I found and experienced Thy 
comfort and help. 

Yet that which more than all else caused my tears 
to flow was the remembrance of the sufferings and 
the death of Thy martyrs, who altogether innocent, 
as defenseless lambs, were led to the water, the fire, 
the sword, or to the wild beasts in the arena, there 



* Not only oxen and sheep, but also turtle doves and young- 
doves were formerly acceptable offerings to Thee, O my God, and 
how much more the blood and death of Thy saints, 



to suffer and to die for Thy name's sake. However, 
I experienced no small degree of joy as I contem- 
plated the living confidence they had in Thy grace, 
and how valiantly they fought their way through 
the strait gate. 

Ah ! how often did I wish to have been a par- 
taker with them ; my soul went with them, so to 
speak, into prison ;* I encouraged them in the tri- 
bunal, to bear patiently, without gainsaying or 
flinching, their sentence of death. It seemed to me 
as though I accompanied them to the place of exe- 
cution, scaffold or stake, saying to them in their 
extremity, Fight valiantly dear brethren and sisters ; 
the crown of life awaits you. I almost fancied that 
I had died with them ; so inseperably was my love 
bound up with them, for Thy holy name's sake. 

I therefore entreat Thee once more, O my God, 
to let this sacrifice be well-pleasing in Thy sight, and 
to accept it from me, Thy most humble servant, as 
a token of love towards Thee as well as toward Thy 
blessed martyrs. 

But before I leave this, strengthen me with Thy 
good Spirit, and arm me with the consolation of 
Thy grace, that I may not only confess Thee here 
with my mouth, but also honor Thee by a virtuous 
and pious conversation (Ps. 119:5), in the most 
holy faith, not refusing, if necessity require it and 
Thy honor be promoted thereby, to give my life 
and body into suffering and death, so that I may 
become like unto Thy dearest friends, my slain fel- 
low brethren and sisters, and receive with them the 
same reward in the great day of Thy recompense. 
Song of Sol. 1 : 4. 

This is the desire and petition of him, whose 
name is known to Thee, and who entreats Thee for 
grace now and in the hour of his death, and in the 
ages of eternity. O Lord, so let it be ! For thine, 
O God, is the kingdom, and the power, and the 
glory, forever and ever. Amen. 

T. J. van Braght. 
Dort, July the 23d, 1659. 



Note. — The Advertisement by the Dutch 
Publishers is omitted, as we deem it irrelevant to 
the present Edition. It contains a few plain state- 
ments of some amendments introduced in regard to 
obsolete words and phrases ; that many noteworthy 
additions compiled from authentic records have 
been made, etc.— Translator. 



* What is said of Onesiphorus according to the body, we have 
experienced in the spirit. Paul says : "The I,ord give mercy unto 
the house of Onesiphorus ; for he oft refreshed me, and was not 
ashamed of my chain." 2 Tim. 1 : 16. 



R E F A C E. 



TO MY BELOVED FRIENDS AND COM- 
PANIONS IN CHRIST JESUS OUR SAVIOR. 



Next to God we are joined to our fellozv-believers 
zvho have received the same faith with us ; and we 
shall therefore address ourselves to them. 

But most beloved, do not expect that we shall 
bring you into Grecian theatres, to gaze on merry 
comedies or gay performances. Here shall not be 
opened unto you the pleasant arbors and pleasure 
gardens of Atlas, Adonis or Semiramis, which are 
said to have been built in the air, and of which the 
ancients used to sing their merry lays ; yet far be it 
from us to conduct you to places of sadness, surely 
not to such as can, in verity, be called places of 
sadness. 

True enough, we shall lead you into dark valleys, 
even into the valleys of death (Ps. 23 : 4), where 
nothing will be seen but dry bones, skulls, and 
frightful skeletons of those who have been slain ; 
these beheaded, those drowned, others strangled 
at the stake, some burnt, others broken on the 
wheel, many torn by wild beasts, half devoured, and 
put to death in manifold cruel ways ; besides, a 
great multitude who having escaped death, bear the 
marks of Jesus, their Savior, on their bodies, wan- 
dering about over mountains and valleys, through 
forests and wildernesses, forsaken of friends and 
kindred, robbed and stripped of all their temporal 
possessions, and living in extreme poverty. 

Yet to look upon all this will not cause real sad- 
ness, for though the aspect is dismal according to 
the body, the soul will nevertheless rejoice in it, see- 
ing that not one of all those who were slain preferred 
life to death, since life often was proffered them on 
condition that they depart from the constancy of 
their faith. But this they did not desire ; on the 
contrary, many of them went boldly onward to meet 
death ; some even hastened to outstrip others, that 
they might be the first, who did not shrink from 
suffering anything the tyrants could devise, nay 
more than could be thought possible for a mortal 
man to endure. 

Among a great number we perceived a godfear- 
ing hero and knight of Christ,* who, advancing be- 

* This hero and knight of Christ we may understand to be one 
of Christ's apostles, but it may also very properly be inferred that 
reference is had to Gerardus, who went singing before his compan- 
ions to suffer for Christ's name. See first book about Arnold, Mar- 
silius, Theodoric, and five other men and two women, who were 
burnt alive with him at Cologne. 



fore others, went cheerfully unto suffering and 
death, in which he acquitted himself so well that he 
fought or pressed his way with such force through 
the strait gate, that he left his flesh on the posts. 

When we had beheld this with the eyes of faith, 
and had meditated upon the matter, our spirit was 
kindled, and we almost seemed to welcome him, 
and to wish him everything good, in these words : 

Klimt op uw' gulden HoogtV , Voor-vechter van de 

bende 
Der heyl'ge Zielen, die Gods roode Bloed-banicr 
Navolgde, in 7 gedrang, in' t midden der ellenden, 
Daer niet dan rook en dainp van me7ischen offer- 

vyer 
Tot door de ivolken vloog ; ?wch gingt gy Held haer 

voor, 
fa streed, door d' cnge poort, ten ruymen Hemel 

door. 
[Climb up your golden height, champion of the 
band of holy souls, who followed God's red banner 
of blood, in oppression and in the midst of misery ; 
where naught but the smoke and vapor of human 
burnt sacrifices ascended to the clouds ; yet thou, 
hero, didst go before them, yea, didst fight thy way 
through the strait gate to the wide Heaven.] 

Then followed a great multitude of very pious 
and virtuous people — men, women, youths and 
maidens, all clothed with the same armor of faith 
and walking in the same path. Some of these were, 
like their leader, deprived of life ; the rest were led 
to different places of execution, where they beheld 
many of their fellow brethren and sisters whose lives 
had been taken by the most dreadful means — burned 
and roasted at the stake. They nevertheless were 
not terrified, though they had to expect to be put 
to death in the same manner ; but were of good 
cheer, calling upon God for help, that they might 
not falter in their sufferings, but prove steadfast to 
the end ; this done, they also were burned. 

This seemed almost to break our heart ; our soul 
was horrified, and filled with pity on account of their 
misery ; but when we remembered their constancy, 
and that now, for the heat endured, they found re- 
freshing with God, nay, could expect the blessed 
crown of immortal glory, our grief subsided and 
sweet consolation filled our soul, so that we, to their 
memory, wrote the following words for ourselves 
and our fellow brethren : 



PREFACE. 



Het schriklyk offer-vyer, de glinsterende staken, 
Den smaed, die Zion leed, kon God ' s verkoren volk 
Belet nock hinder doen, noch geensins angstig 

maken 
Te drag en Christi naem, als in sen witte wolk: 
Tot dat een heete vlani haer lyven heeft verslonden ; 
Waer door haer zielen toen by God verkoeling 

vonden. 
[The dreadful sacrificial fire, the shining stakes, 
the shame which Zion suffers, could neither disturb 
nor hinder God's chosen people, nor make them 
afraid to bear the name of Christ, as in a white 
cloud : Until a burning flame has consumed their 
bodies ; whereby their souls found refreshing with 
God.] 

Some were not only bold, but went forth unto 
death rejoicing, which was evident from their con- 
duct. Others showed this by their words, as they 
spoke of the consolation in their heart and the glad 
hope dwelling in their soul, when they were placed 
at the stake. Many, when the fire was kindled, and 
even when they were enveloped by the flames, sang 
with a loud voice to the honor of their God and 
Savior, because they had been counted worthy to be 
offered up as sacrifices for his holy name's sake. 
Acts 5 : 41. 

Were we to relate the joy and consolation of 
those, who, having escaped death, wandered about 
in foreign countries and solitary places, without 
friends or kindred, help or assistance, time would 
fail us and words be inadequate to sufficiently de- 
scribe it. Here the testimony of Paul is found true, 
"that all things work together for good to them that 
love God." Rom. 8:28. For those who were 
forsaken by friends and human assistance, found help 
with the angels of God, and protection under the 
wings of the Almighty. Those who had no eternal 
rest or dwelling-place found rest and a mansion of 
content in their souls and hearts. Those who went 
almost naked, having no clothes to put on, were 
most preciously clothed and adorned according to 
the soul, with the robe of righteousness and the gar- 
ment of salvation and godly virtues. Those who 
had to abandon their secular business, and submit to 
despoilment of their money, goods and everything 
they had, so that outwardly they were very poor, 
possessed great riches within themselves through 
the grace of God which they received through the 
consolation of the Holy Spirit, and the word of the 
Lord, which was more precious to them than many 
thousand pieces of gold and silver. 

The inconvenient seasons of the year, the heat of 
summer, the cold of winter, the wetness of spring 
and fall, together with the contingencies of thunder, 
lightning, hail, snow, rain, wind, hunger, thirst, I 
sickness, fatigue, and other innumerable troubles I 
with which they met while wandering about and 
suffering persecutions, were to them sweet pleasures I 
and recreations in the Lord, for they knew that this 
would afterwards be turned into joy to them, since 
it is written : ' ' Blessed are ye that weep now : for 
ye shall laugh. ' ' Luke 6:21. Again : ' ' That we 
must through much tribulation enter into the king- 
dom of God." Acts 14:22. And, in another 



place : "If we suffer, we shall also reign with him. ' ' 
2 Tim. 2:12. 

This caused them to say with the apostle : ' ' For 
our light affliction, which is but for a moment, work- 
eth for us a far more exceeding and eternal weight 
of glory." 2 Cor. 4 : 17. " For I reckon that the 
sufferings of this present time are not worthy to be 
compared with the glory which shall be revealed in 
us." Rom. 8 : 18. " For whether we live, we live 
unto the Lord ; and whether we die, we die unto 
the Lord : whether we live therefore or die, we are 
the Lord's." Rom. 14:8, etc. 

Many of them would not have exchanged the 
darkest and severest dungeons, or the caves of the 
earth, in which they had to hide themselves, for 
royal palaces. The wilderness was to them a de- 
lightful pleasure-garden, the howling of the wild 
beasts which surrounded them, as sweet music or 
the song of birds ; and water and roots or dry bread 
delighted them more than the daintiest viands and 
drink from the tables of the great. 

All this was granted them by the munificent hand 
of God, on account of the constancy of their faith, 
from which they could by no means be made to 
swerve, nor brought to waver in it ; on account of 
their living hope, which begat in their souls a long- 
ing for the future riches, so that they were enabled 
to esteem the present ones as of little worth and to 
forget them ; #nd on account of their unquenchable 
love for God, his holy truth, and their beloved fel- 
low-believers, whereby their souls were kindled into 
a flame far more intense than were their bodies 
through physical fire though these were reduced to 
ashes. 

But can carnal men comprehend this ? Will any 
of them believe these things ? We think not ; for 
how can a carnal man partake of the Spirit of God ? 
How could one who is earthly-minded ascend to 
heaven in his thoughts? 1 Cor. 2: 14. How can 
one comprehend that which pertains to salvation, 
who himself is altogether unsaved and possesses no 
desire to obtain salvation through the grace of God ? 
What fire of divine love can he feel, whose heart is 
totally cold, and who loves nothing but sin and sin- 
ful creatures. 

We maintain, therefore, that these are things 
which belong not to the blind worldly-minded, 
since they in their ignorance would not esteem 
them ; but to the heavenly-minded, who, as spiritual 
eagles, contemplate with the eyes of the soul the 
mysteries of God ; who seek their food with God, 
and find their delight in his saints and well-beloved 
who sacrificed their lives for his holy truth. 

For this cause we have addressed ourselves to 
you, most beloved brethren and sisters, who, with 
us, and with our slain friends, the blessed martyrs 
of God, have received the same faith. This book, 
the humble work of our hands, but which is never- 
theless a precious jewel, in view of the persons and 
matters contained therein, we have dedicated to 
you. Receive it, then, with the same love with 
which it has been dedicated to you. Read it again 
and again, and with the same attention and emotion 
with which we have written and re-written it. We 
are fully confident that, if you do this, it will not_be 



8 



PREFACE. 



unfruitful to you. But, before all things, fix your 
eyes upon the martyrs themselves, note the stead- 
fastness of their faith, and follow their example. 

Ruth, the Moabitess, said to Naomi, the mother 
of her husband : ' ' Entreat me not to leave thee, or 
to return from following after thee : for whither thou 
goest, I will go ; and where thou lodgest, I will 
lodge ; thy people shall be my people, and thy God 
my God : where thou diest, will I die, and there 
will I be buried : the Lord do so to me, and more 
also, if aught but death part thee and me. ' ' Ruth 
i : 16, 17. 

With such inseparable love ought we, most be- 
loved in the Lord, to be joined to our blessed fellow 
brethren who have been slain for the testimony of 
the Lord, that we might follow their footsteps unto 
the end ; for surely, the God whom they confessed 
and served, is also our God ; the Savior on whom 
they placed their hope is our Savior ; the faith which 
they all confessed is our faith (we speak of Ana- 
baptists in general) ; the laws and commandments of 
God which they received as their rule of life are also 
our laws and commandments ; they bowed their 
knees before God ; they obligated themselves by 
the words of their lips to render obedience to God, 
and thereupon received holy baptism ; we have 
done the same ; they promised to continue stead- 
fastly all the days of their life in the faith and due 
obedience, without departing therefrom^ yea, if nec- 
essary, to suffer death for it ; we have promised the 
same. What difference, then, is there between us 
and them ? Certainly only this : that they all per- 
severed unto the end, nay, unto a cruel death, with- 
out departing to the right or to the left ; which we 
have not yet done. They have taken by force the 
blessed Fatherland, the Canaan rich with milk, the 
true promised land which flows with honey ; which 
we have not yet done. They have therefore entered 
into rest, yea, have come to the Lord ; while we 
are yet in unrest, proceeding in our pilgrimage in 
the absence of the Lord. 

Therefore, my most beloved friends in Christ Je- 
sus, let us also in this last respect seek to be con- 
formed to our beloved slain fellow brethren, that we 
may continue steadfastly unto the end in the most 
holy faith which we have confessed with them. 
Oh ! be careful in this matter ; watch over your 
dear-bought souls ; for it is highly necessary, yea, 
more necessary than at any former time. 



OF THE GREATER DANGER THERE IS AT THIS TIME, 

THAN IN THE BLOODY AND DISTRESSING 

TIMES OF THE MARTYRS.* 

These are sad times, in which we live ; nay, truly, 
there is more danger now than in the time of our 
fathers, who suffered death for the testimony of the 
Lord. Few will believe this, because the great ma- 
jority look to that which is external and corporeal, 

* When Israel, under Pharaoh, in Egypt, had to burn brick, and 
to perform other hard labor, for the king, they remembered God, 
yea, cried unto the Almighty, so that God was moved to compassion, 
Ex. chap. 1, 2, 3, etc.; but when God had delivered them, and brought 
them into a goodly land, where it went well with them according to 
tin body, they forsook the Lord, and became wanton. Dent. 32: 15. 
This difference is found to exist also between the times of oppression 
and the times of freedom. 



and in this respect it is now better, quieter and more 
comfortable ; few only look to that which is inter- 
nal and pertains to the soul, and on which every- 
thing depends, ' ' for what is a man profited, if he 
shall gain the whole world, and lose his own soul ? 
or what shall a man give in exchange for his soul?" 
Matt. 16 : 26. 

These times are certainly more dangerous ; for 
then Satan came openly, through his servants, even 
at noon-day, as a roaring lion, so that he could be 
known, and it now and then was possible to hide 
from him ; besides, his chief design then was to de- 
stroy the body : but now he comes as in the night, 
or in the twilight, in a strange but yet pleasing form, 
and, in a two-fold way, lies in wait to destroy the 
soul ; partly, to trample under foot, and annihilate 
entirely, if this were possible, the only saving Chris- 
tian faith ; partly to destroy the true separated 
Christian life which is the outgrowth of faith. Ps. 
91:5,6. 

He reveals himself on the one hand as an angel of 
light, 2 Cor. 11: 14, 15, as a kind, pleasant, yea, 
even divine messenger, with humble countenance, 
downcast eyes, plain garb, and living in seclusion 
from the throng of the worldly-minded, even as the 
holiest people, yea, the martyrs of God, formerly 
did. His words are modest, trembling and full of 
contrition — seemingly coming from deep meditation, 
inward fear and apprehension, lest he might speak 
amiss or untruthfully. Meanwhile, and before one 
is aware of it, he seizes hold and tears like a wolf in 
sheep's clothing, robbing the innocent lambs of 
Christ of their precious faith, which, he pretends to 
be of small importance, but without which faith it is 
impossible to please God, Heb. 1 1 : 6, nay, without 
which we, according to the words of Christ shall be 
condemned, Mark 16: 16 ; for (says Paul), whatso- 
ever is not of faith is sin, Rom. 14 : 23. 

It grieves us to the heart that we must live to see 
these times, and therefore speak in this wise. O 
Lord, strengthen our faith ! help thy weak, trusting 
lambs, that they may not be led into error, nor 
moved from the foundations of the most holy faith. 

On the other hand, through his instigation, the 
world now reveals itself very beautiful and glorious, 
more than at any preceding time, in a threefold 
pleasing form — the lust of the flesh, the lust of the 
eyes, and the pride of life.* Almost all men run 
after her, to worship her as a queen supreme ; but 
all are deceived thereby ; yea, many who have 
drunk of the poisoned wine of her lusts from the 
golden cup of her iniquities and deceptions, die a 
spiritual death. 

As the first design is aimed at the faith, so this is 
directed against the true Christian life. Here lies 
great danger. Who shall escape these snares ? He 
that would at no time be taken unawares by it, must 
indeed be cautious and watchful. But our very flesh 



* John, the friend of Christ, has presented the deceptive, beauti- 
ful appearance of this world in its threefold view of the lust of the 
flesh, the lust of the eyes, and the pride of life, i John 2: 16. Solo- 
mon portrayed the same as a harlot or wanton woman, who allures 
young men unto her; who is loud and stubborn, and whose feet 
abide not in her house ; but whither those who follow her are led, as 
an ox to the slaughter, to certain destruction, nay, to death and hell. 
Prov. 7. 



PREFACE. 



seems prone to it. Here must be fasting, watching, 
praying, and calling upon God for help, otherwise 
there is no escape. 

Many of the ancients who supposed that they had 
been circumspect and observed their duty, were 
deceived hereby* ; some were lulled into a careless 
sleep, so that they paid no heed to themselves or to 
their vocation ; others were brought to despair of 
the divine truth ; others were drawn away totally 
from God ; some died a spiritual death ; others died 
both spiritually and bodily ; and some have plunged 
themselves helter-skelter into the abyss of the dis- 
favor of God, to be punished by him soul and body 
and forever. 

These things which Ave tell you are no riddles or 
blind speeches, for we speak the truth, or the word 
of God must be false ; but as the word of God can- 
not lie, what we have said is certain and infallible 
since God in his word bears witness of it, yea, 
declares it emphatically and abundantly. Other 
histories which make mention of this, we pass by in 
silence and dismiss them altogether, because we do 
not hold them in equal estimation with the holy 
Scriptures. It was the world and its lusts that of 
old caused all the great calamities of which we have 
spoken ; and not only this, but it has also caused 
thousands who live in the various cities, countries, 
kingdoms, empires, yea, on the face of the whole 
earth, to mourn, weep and wail, on account of their 
natural misery as well as on account of their experi- 
encing the wrath of God in their souls because ol the 
magnitude and enormity of the sins perpetrated by 
them. 

It certainly was through worldly lusts that the old 
world perished ; that Sodom, Gomorrah, Zeboim, 
and Admah were consumed, overthrown and totally 
destroyed by fire from Heaven ; that in forty years, 
through serpents, fire, and other plagues, the wan- 
ton and lustful people of Israel perished to the 
number of over six hundred thousand in the wilder- 
ness ; and that the mighty maritime cities, Zidon 
and Tyrus, whose ships were trimmed with embroid- 
ered, silken sails from Egypt ; whose rowers sat 
upon benches of ivory ; where incalculable riches 
were bought and sold,, and, from carnal incentives, 
almost inconceivable arts practiced were reduced to 
a heap of stones and so leveled to the ground, that 
the fishermen stretch out their nets to dry on the 
rocks upon which these cities stood. Gen. 7 ; Matt. 
2 4 : 37. 3 8 ; Luke 17 : 26, 27 ; 2 Peter 2 : 5.— Gen. 
!9 : 24,25; Is. 13:19; Jer. 50:40; Hos. 11:8; 
Amos 4:11; Luke 17 : 28, 29 ; 2 Pet. 2:6; Jude 
7. — compare Num. 1 : 2, 3, 46 with Num. 14 : 22, 23. 
Also Num. 11 : 1 and 16 : 31 — 35 ; 21:6; Jude 5. — 
Is. 23 : 4, 5 ; Ezek. 27 : 26—28 ; 28, the whole 
chapter. 

I will not now speak of Jerusalem, Chorazin, 
Bethsaida, Capernaum, and other mighty licentious 
and luxurious cities, which, with all their inhabi- 
tants who had in this respect sinned against God, 
have borne his wrath, and felt, to their destruction, 

* The following and other misfortunes which were caused by 
worldly and carnal lusts cannot be numbered. O, that Solomon" 
the wisest among the children of men, might have known, con- 
quered, and taken care of himself in this respect. 



the plagues of his afflicting hand : for this would 
consume too much time.* O awful judgments of 
God ! O pernicious worldly-mindedness ! O cor- 
roding and cankering luxury, that draggest after 
thee such a train of unspeakable miseries ! Help, 
Lord, that our soul be delivered from all these 
dangers. 

But what danger would there be, if none but the 
open enemies of God and his holy truth were guilty 
in this matter ? What harm could be done, if they 
alone, and no others, would arouse and call down 
upon themselves the wrath of God? For then 
every pious and serious soul would beware of their 
example as of a savage beast, venomous serpent, or 
deadly basilisk. But now such is the state of things 
that many commoners and such as are not total 
strangers to religion or the worship of God ; who, 
as they say, would fain be saved ; and who, there- 
fore, though -they are not truly enlightened, glorify 
and praise God and his word with their mouth, 
show nevertheless (to the seduction of the simple) 
that the world is their dear friend, yea lies nearest 
to their heart, since most of their works are directed 
to its service, that they may thereby partake of its 
glittering but deceptive reward. 

Hence arises that shameful and vast commerce 
which extends far beyond the sea into other parts of 
the world, Ezek. 27, but which notwithstanding 
cannot satisfy those who love it, but, on the con- 
trary, brings great danger, that that which has 
already been gotten, may be lost, others defrauded, 
and they themselves, both in soul and body, stripped 
and robbed of their possessions. 

Numerous large, expensive and ornamented 
houses, country-seats of splendid architecture and 
provided with towers, parks magnificent as a para- 
dise, and other embellished pleasure-grounds, which 
are seen on every hand indicate this in no small 
degree. Dan. 4 : 29, 30. 

The wearing of clothes from foreign countries, 
whether of foreign materials, uncommon colors or of 
strange fashions as obtain in the course of time 
according to the custom of the openly worldly- 
minded (which are as changeable as the moon), and 
which custom is followed by many humble and 
seemingly plain people, confirms greatly what we 
have before said. Gen. 35 : 2 ; Zeph. 1:8; Is. 
3: 16—24. 

The giving and attending great dinners, lavish 
banquets and wedding-feasts (though one may never 
be found in taverns or tippling-houses), where ever- 
ything is in profusion, and where the beneficent gifts 
of the Lord which should not be used otherwise than 
with great thankfulness, and of which a portion nat- 
urally belongs to the poor, are squandered and con- 
sumed without the least necessity, even by those 
who are considered sober and temperate, is an 
incontrovertible evidence of a sensual and wanton 
heart ; and proves also that those who have much 
to do with these things, cannot be exculpated from 
living after the flesh ; for which carnal life certainly 
has no promise of salvation, but, on the contrary, 



the Jewish wars ; also Egesippus, Eusebius, 



io 



PREFACE. 



many severe threatenirigs of the wrath and displeas- 
ure of God, nay, of eternal damnation, are recorded 
in the blessed leaves of the word of God, which 
contains nothing but the truth. Esth. i : 3 — 8 ; 
Dan. 5 : 1 — 3 ; Luke 12 : 19, 20 ; 16 : 19. 

O how different is this from the life of a true 
Christian, who has forsaken himself and his lusts ! 
How great the step that is between their walk and 
that of the holy martyrs, who delivered up, not only 
their carnal desires, but also their bodies and lives, 
unto death for the Lord's sake ! But how great a 
difference will also be between the two classes after- 
wards ! when the former, having had their good 
things in this life, shall be shut out from the true, 
heavenly riches, but the latter, because they from 
love to God, renounced and abandoned their pos- 
sessions, which might have led them into sin, be ad- 
mitted to the true enjoyment of the heavenly riches 
and pleasures, and that for ever and ever ! Mai. 
3:18. 

Here shall obtain what is recorded concerning the 
end of the luxurious rich man and that of poor Laz- 
arus : that the rich man, when he saw Lazarus in 
Abraham's bosom, while he himself was in hell, 
received this answer to his doleful lamentation : 
' ' Son, remember, that thou in thy lifetime receivedst 
thy good things, and likewise Lazarus evil things : 
but now he is comforted, and thou art tormented." 
Luke 16 : 25. Appropriate is here also Wis. 5:1,2. 

Nevertheless, these and similar evil examples are 
constantly presented to our eyes, and they are the 
more pernicious and dangerous for the reason that 
some worldly-minded people pronounce them to be 
non-essential, unimportant for either good or evil, 
and therefore, allowable ; while it is the same with 
them as with the fruit from the tree of knowledge, 
which stood in the midst of Paradise, and was pleas- 
ant to the eyes, but deadly in the use, for whoever 
ate of it, had to die, Gen. 2 : 17 ; or with the apples 
which grow in the land of Sodom, on the border of 
the dead sea ; which possess a beautiful red appear- 
ance, but contain, as some have written, only dust 
and ashes, and are inedible, nay, even deleterious 
to health. Bijb. Naemb. edition 1632, fol. 88/, 
col. 2, concerning the name Sodom, ex Philippo 
Melanchthone. Also Bernh. Bredenb. in Tract, 
super Siddim. Also H. Buntung, Itinerarium 
sacrce scripturce, edition 1642, lib. /, pag. 62, col. 
2, etc. 

O that Satan would show himself, as he really is, 
and that the world, too, might come forth without 
disguise or mask ; then certainly no one possessing 
reason would allow himself to be deceived by them. 
For in Satan nothing would be seen but deadly 
snares, traps and murdering daggers for the soul, 
poisoned arrows wherewith to destroy everything 
good in man, through unbelief, apostasy from God, 
impenitent obduracy, and despair ; which are fol- 
lowed by a train made up of the fears of hell and 
horrors of damnation. In the world men would 
perceive nothing but vanity, mingled with much 
vexation, sorrow, grief and misery, and this in such 
abundance, that if as many tears could be wept over 
it, as there is water in all the sea and all the rivers, 
yet the weight of the true sorrow that springs from 



them it could not be adequately expressed, for they 
draw after them not only temporal but also ever- 
lasting miseries. 

But, O how lamentable ! all this is hid under a 
beautiful appearance. Satan appears to be a prince 
or king, and the world a noble princess or queen. 
The servants and servant-maids who follow them as 
pages and maids of honor, appear as cavaliers and 
ladies, reveling in joy and delight ; though, as 
regards the soul, they are poor and deformed, yea, 
meaner than beggars, and without the true joy 
which delights the upright soul in God.* 

There is, therefore, great danger of being de- 
ceived. O, ye upright children of God, be on your 
guard, f Let your simplicity be coupled with pru- 
dence. Your faith as well as your life are the ob- 
jects aimed at. If Satan gain the mastery over you, 
your precious faith which has been commended to 
your keeping as dearly as your soul, is ruined. If 
ye are overcome by the world, it will soon put an 
end to your Christian and virtuous life, without 
which latter the best of faith is of no avail. Care, 
therefore, my dear friends, equally well for both, for 
the one is as important as the other. Faith without 
the corresponding life, or the life without the faith, 
can, will, and may not avail before God. They are 
like two witnesses, who must agree, and of whom 
the one cannot stand or be received without the 
other. 

Knowing, then, that we must care for both, there 
remains nothing for us but to do it ; however, this 
work must certainly not only be begun, but also 
finished, according to the example of the steadfast 
martyrs of God ; with which finishing, whether it be 
brought about in a natural or a violent manner, ac- 
cording as liberty or persecution brings about we 
must comfort ourselves, since it is certain that the 
crown is not to be found in the beginning or in the 
middle, but at the end. J 

But as necessary as it is to finish well, so necessary 
it is also to begin well, and, having begun, to go on 
well ; for without a good beginning and a good 
progress it is impossible to attain to a good end. 

We speak to you, then, most beloved in the 
Lord, who have begun with us ; received the same 
faith with us ; and with us as a token of this have 
been baptized. 

Surely, we have made a vow to the Lord, which 
we cannot recall, as David sings : ' ' Offer unto 
God thanksgiving ; and pay thy vows unto the 
most High." Ps. 50 : 14. 

We have, through faith, received Christ, the Son 
of God, as our Prophet, Priest, King, Shepherd, 



* It is a very lamentable fact that the things fraught'with danger 
are not as they appear, and appear not as they really are. Is not 
the fish caught with a bait, in which is concealed the hook? Are 
not the birds ensnared in the net, in which berries or grains of corn 
are scattered for them to eat ? Certainly. Is it to be wondered then, 
that blind, carnal and worldly-minded men are deceived and led 
into perdition by the wiles of Satan and the alluring lusts of a de- 
ceitful world? 

t Meanwhile the prudent knight and valiant champion of Christ 
must be on his guard and constantly in arms, that he may neither 
by the one nor by the other be diverted from his noble watch over 
his soul, which has been entrusted to him, and thus be led away*and 
cast, either in soul or body, or according to both, into the direful 
abyss of perdition. 

% O that this would be considered, as it should ! 



PREFACE. 



11 



Friend, and Bridegroom ; and in this we must go 
on and grow stronger. This, Paul teaches us, say- 
ing : " As ye have therefore received Christ Jesus 
the Lord, so walk ye in him : rooted and built up 
in him, and stablished in the faith, as ye have been 
taught," etc. Col. 2 : 6, 7. Hereby we have come 
from the darkness of ignorance to the true light of 
knowledge ; which we are commanded to keep in 
perpetual remembrance. In this direction tend the 
words : ' ' But call to remembrance the former days, 
in which, after ye were illuminated, ye endured a 
great fight of afflictions ;" etc. Heb. 10:32. In 
short : ' ' Nevertheless, whereto we have already 
attained, let us walk by the same rule, let us mind 
the same thing. ' ' Phil. 3:16. " Building up your- 
selves on your most holy faith, praying in the holy 
Ghost, keep yourselves in the love of God, looking 
for the mercy of our Lord Jesus Christ unto eternal 
life." Jude 5: 20. "Now unto him that is able 
to keep you from falling, and to present you fault- 
less before the presence of his glory with exceeding 
joy, to the only wise God our Savior, be glory and 
majesty, dominion and power, both now and ever. 
Amen." Verses 24 and 25. Is. 40: 30, 31 ; Phil. 
4 : i3- 

We would now commend you, beloved brethren 
and sisters, to the Lord and to the word of his 
grace, which is able to build you up, and to give 
you an inheritance among all them which are sanc- 
tified. Our work which has been done for your 
benefit, is now finished in this respect ; that you 
may make good use of it, is our friendly desire. 
Remember us always in your prayers, until we de- 
part this life ; Phil. 1 : 23, that God may be gracious 
unto us now and in eternity. We hope, on our 
part, to do the same for you. O that God would 
grant, that we all, without one missing, might be- 
hold one another, face to face, in the kingdom of 
God ! 1 Cor. 13: 12. 

Meantime we rejoice in the salvation of the Lord ; 
for it sometimes seems to us, as if Heaven had 
come down upon earth ; or that we were ascending 
from earth to heaven, 2 Cor. 12:1 — 12, etc; or 
that we, who are still among men, held communion 
with God and his holy angels ; or that eternal heav- 
enly joy and glory were offered to us ; nay, that we 
had a foretaste of those things which mortal eye 
hath never seen, nor ear heard, nor heart experi- 
enced, in this life.* 

We walk no longer upon earth with our thoughts ; 
nevertheless, we are still encompassed by a cloud of 
earth, a body of clay, a heavy load of the soul. O, 
that we were free from it, and that our soul, liber- 
ated from this load, might return to God in heaven, 
her true origin ! like a freed dove which has been 
confined in a strange place, returns to her nest and 
abode. But we must wait for this until the time 
which God has appointed, comes. 

Let us be patient together, then, most beloved in 
the Lord, till the day come, which, if we remain 
faithful unto the end, will assuredly bring us that 
which we here wait for in hope. Then the tears, 

* These things can appropriately be understood to have been 
caused by meditation ami holy contemplation ; and in like manner 
the passage : " For our conversation is in heaven." Phil. 3: 20. 



which we, sighing and longing for the highest salva- 
tion of God, have wept here, shall surely be wiped 
away from our eyes ; then shall we no longer see 
through a glass, darkly, but face to face ; then shall 
the heavenly be shown us no longer in thought or 
in spirit, but it shall be given us, and we be made 
participants of it, by experience alone, in truth and 
in deed. O great and precious subject ! we can go 
no further : our reason cannot comprehend it ; our 
earthly tongue cannot express it ! 

Yours very affectionally in the Lord, 

Th. J. van Braght. 
Dort, July the 25th, 1659. 



TO THE READERS IN GENERAL. 



Good friends and fellow citizens : 

Of old, among the heathen, the greatest and 
highest honors were accorded to the brave and tri- 
umphant warriors, who, risking their lives in the 
land of the enemy, conquered, and carried off the 
victory.* Thus Homer, the foremost of the writers 
of heroic poetry in Greece, has, in twenty-four 
books, extolled and embellished with many eulogies 
the warlike deeds of Ulysses. Quintus . Ctirtius 
described, in ten books, the deeds of Alexander, 
the son of Philip of Macedonia : how triumphantly 
he conquered and subjugated Europe, Asia, India, 
and the countries bordering on the eastern Ocean, 
till he ultimately lost his life in Babylonia. Plu- 
tarch composed a voluminous work devoted to the 
praise of illustrious and valiant men. Titus Livius 
has written of the Roman heroes, how praiseworthily 
they acquitted themselves in behalf of the country 
of Romulus. Virgilius Maro and others eulogized 
the emperor Augustus. And this usage has ob- 
tained from ancient times, and obtains yet, in every 
land, yea, throughout the whole world. 

We say nothing of the honor and praise, which, 
many years after their death, was bestowed in 
public theatres, upon those who had been sacrificed 
to idols, for the narration of it would consume too 
much time. 

But God, in his word, goes higher and farther 
yet, in this respect. He has caused the conflict, the 
sufferings, and the triumphs of his spiritual coura- 
geous heroes, children and favorites to be written, in 
language the most touching, glorious and triumph- 
ant, as an everlasting memorial for their discendants, 
and not only this, but as a full assurance of their 
happiness ; so that they should always be remem- 
bered, and never forgotten. Yea, the whole volume 
of holy Scriptures seems to be nothing else than a 
book of martyrs, replete with numerous, according 
to the flesh, sorrowful, but according to the spirit, 
happy, examples of the holy and steadfast martyrs, 
whose sufferings, conflicts and triumphs have been 
recorded in as holy and worthy a manner as it is 
possible to imagine. 



* The victors at the Olympic games (socalled from Mount Olym- 
pus in Greece, where they were held) were crowned with wreaths of 
oak and laurel, which was considered a great honor. 



12 



PREFACE. 



However, they are variously spoken of, accord- 
ing to the importance of their merits. Some of them 
suffered and fought much, but not unto blood, nor 
unto death ; there victory and their honor are, there- 
fore, not represented as of the highest degree. 
Others, however, suffered and fought not only unto 
blood and death, for the Lord's name, but even to 
the greatest pain and most bitter death. We shall 
first speak of the former class, and then of the latter ; 
yet the last shall surpass the first. Abraham, the 
father of the faithful, and Isaac and Jacob, to whom 
God had promised the possession of the land of 
Canaan, lived, nevertheless, as strangers in the land 
of promise, and, sometimes, had to endure hunger, 
thirst and oppression. Compare Gen. 12:10; 26: 
20; 31 :22, 23 with Hebr. 11:9. 

Moses, the friend of God, had to flee from Phara- 
oh into the land of Midian, where he sat down by a 
well. Ex. 2:15. Afterwards he came very near 
being stoned by the disobedient in Israel. Ex. 17:4. 

David, a man after God's own heart, was several 
times in peril of being transfixed to the wall by a 
javelin, 1 Sam. 18:11; 19:10; yea, his life was in 
such danger, that he complained to Jonathan: 
"There is but a step between me and death." 1 
Sam. 20 : 3. For this reason he often called upon 
God for help, that he might not meet with an un- 
timely death. Among other things he says: "Con- 
sider and hear me, O Lord my God: lighten mine 
eyes, lest I sleep the sleep of death." Ps. 13 :2. 

In the days of Ahab and Jezebel a hundred 
prophets of the Lord had to flee on account of per- 
secution, and were hid in a cave, and fed with bread 
and water, by one Obadiah. 1 Kings 18:13. 

Elijah, for the same reason, was compelled to 
turn eastward and hide himself by the brook Che- 
rith, that is before Jordan. 1 Kings 17:3. His life 
was afterwards made so bitter to him, that he fled 
into the wilderness by Beer-sheba, sat down under a 
juniper tree, and prayed, "O Lord, take away my 
life; for I am not better than my fathers." 1 Kings 
19:4. 

When Elisha, the servant of Elijah, proclaimed 
the word of the Lord in the city of Samaria, the 
king of Samaria swore, that the head of Elisha 
should not stand on him that day. 2 Kings 6:31. 

The prophet Micaiah, who had foretold in the 
name of the Lord the truth to the king of Israel, 
had to eat the bread of sorrow, and drink the water 
of sadness, in the prison in which he was confined, 
until the king was slain in a battle. 1 Kings 22 : 
27—37- 

Jeremiah was cast into a mire-pit, in which he 
sunk down so deeply that he was in danger of death, 
until he was saved through Ebed-melech, the Ethio- 
pian. Jer. 38:6—13. 

Amos was called a conspirator, and forbidden 
not only the city in which he prophesied, but also 
the land of the ten tribes of Israel. Amos 7 : 10 — 13. 

All these, and many more, endured much suffer- 
ing and many conflicts yet not unto blood or death. 
But those of whom we shall speak now, suffered the 
bitterness of death, and are therefore, in this respect, 
of higher rank than they who have preceded, just 
as the loss of life is a severer test than to suffer in 



the body or to lose temporal possessions; which is 
the only difference between the two classes named. 

This bloody army of the spiritual champions, who 
fought unto blood and death for the Lord, com- 
menced with the beginning of the world, as though 
God's saints were born to suffer and fight; and as 
though God had designed, that his church should 
be tried from the beginning and all through, even 
as gold in the furnace that her purity might become 
the more manifest. 

In the beginning we see, Abel who, having in 
faith offered unto God a lamb as a sacrifice, was 
slain in the field by Cain, his brother. Gen. 4:8; 1 
John 3:12. 

In the days of Ahab and Jezebel many prophets 
of God were slain by the sword of the rebellious 
and disobedient in Israel, so that Elijah thought he 
alone was left. 1 Kings 19:14. 

When the Spirit of God came upon Zechariah, 
the son of Jehoiada, so that he said to the disobedi- 
entpeople: "Why transgressye the commandments, 
of the Lord, that ye cannot prosper? because ye 
have forsaken the Lord, he hath also forsaken you," 
they took stones and killed him at the command- 
ment of the king in the court of the house of the 
Lord. 2 Chron. 24:21. 

When Urijah, the son of Shemaiah, of Kirjath- 
jearim prophesied in the name of the Lord against 
the city of Jerusalem, his life was sought, so that he 
fled into Egypt. But Jehoiakim the king sent men 
who fetched him back, and he slew him with the 
sword, and buried his dead body among the com- 
mon people. Jer. 26: 20 — 23. 

The god-fearing young men, named Shadrach, 
Meshach and Abed-nego, who refused to worship the 
image of King Nebuchadnezzar, were cast, bound, in 
their coats, their hosen, and their hats, and their 
other garments just as they were, into a fiery fur- 
nace, in which they would have been immediately 
consumed, if God had not preserved them. Dan. 
3:21—23. 

The prophet Daniel, because he would not wor- 
ship king Darius, but only the true God of Israel, 
was cast into a den of lions, to be torn by them; but 
God protected him as he did those mentioned be- 
fore. Dan. 6 : 16. 

Onias, the high priest, who, in a very praise- 
worthy and peaceful manner, led and kept the peo- 
ple at Jerusalem, so that foreign kings were moved 
to honor the city and the temple of God with gifts, 
was falsely accused by Simon the Benjamite, re- 
moved from his office by Jason, his own brother, 
and stabbed to death without regard of justice and 
equity by perjured Andronicus; for the which cause 
not only the Jews, but also many gentiles took great 
indignation. Compare 2 Mace. 3:1,2 with 4:1, 34. 

Two women, who had their children, circum- 
cised according to the law of God, were led round 
about the city, with their babes tied to their breasts, 
and then cast down headlong from the wall. 2 Mac- 
cabees 6:10. 

Some who had hid themselves in caves, to keep 
the Sabbath or day of rest of the Lord, and who 
would not defend themselves against the enemies, 



PREFACE. 



13 



when it was discoverd to Philip the tyrant, were 
burned. 2 Mace. 6:11. 

Eleazar, an old man of ninety years, because he 
would not sin against the law of God by eating for- 
bidden meat, nor set an evil example to young per- 
sons, nor dissimulate, had to carry his hoary hairs 
with blood to the grave, and die a cruel death 
through many stripes. 2 Mace. 6:27 — 31. 

Seven brethren, for the same cause, were scourg- 
ed with rods and thongs, had their tongues cut out, 
their hands and feet cut off, and were roasted in 
pans, and killed in this terrible manner to the last 
one, together with their mother, who had witnessed 
it all, and likewise refused to depart from the law of 
God. 2 Mace. 7. 

This last mentioned class, from Abel to the Mac- 
cabees, are the true army of God and the heroes of 
the old covenant who, for the honor of God and the 
law of their fathers, did not spare their lives. 

These the writer of the epistle to the Hebrews has 
in view when he speaks of the great cloud of wit- 
nesses, who, looking through faith for the fulfillment 
of the promises of God and the coming of the Son of 
God, in the flesh endured all sufferings, conflicts, 
and, at last, death, bravely and with an undismayed 
heart. But the others, says he, meaning the stead- 
fast saints of God of whom we have spoken, had 
trial of cruel mockings and scourgings, yea, more- 
over, of bonds and imprisonment: they were stoned, 
they were sawn asunder, were tempted, were slain 
with the sword: they wandered about in sheepskins 
and goatskins; being destitute, afflicted, tormented; 
of whom the world was not worthy. Heb. 1 1 : 
36-38. 

Hence the whole volume of holy Scriptures, es- 
pecially the Old Testament, seems to be almost ex- 
clusively, a book of martyrs, as we have stated in 
the beginning; appearing from the examples which 
we have adduced, and of which we could point out 
many more, if it were necessary. 

As regards the heroes of the new covenant, that 
is, those who since the advent of Christ, and for the 
testimony of the holy gospel, have fought the good 
fight, even unto blood, yea, death; have finished 
their course; and steadfastly kept the faith, notwith- 
standing the various horrible torments; it would be 
impossible to speak briefly of it here, and do the 
subject full justice; for which reason we have done 
this in the following two books, to which we would 
refer the reader. 

All this was written for a perpetual remembrance 
of the steadfast and blessed martyrs; concerning 
whom it is the will of God that they should not only 
always be remembered here among men, but whom 
he himself purposes never to forget but to remem- 
ber them with everlasting mercy. 



THE SEQUEL COMPARED WITH THE BEGINNING OF 
THIS HISTORY. 

We have already spoken of the great honor which 
custom conferred upon the brave and triumphant 
warriors ; yet not one of all these, however great, 
mighty, valiant and victorious he may have been, 
or how great the honor and glory with which he 



may have been hailed, could in any wise be com- 
pared with the least martyr who suffered for the tes- 
timony of Jesus Christ. 

Even aged and feeble persons, youths and maid- 
ens, and such as were not noticed, yea whom the 
world did not esteem at all, did infinitely more 
through the power of their faith, their ardent love to 
God, and, especially, their steadfastness unto death, 
whereby they were enabled to forsake, yea, despise, 
all visible things, and to put entirely out of their 
thoughts, forget, and bid, as it were, eternal adieu 
to, until the consumnation of all things, money, 
property, houses, farms, brothers, sisters, parents, 
children, dear friends and relatives, yea their own 
bodies and lives, and everything pleasing and de- 
lightful according to the flesh; whereas others, if pos- 
sible, gladly enjoyed and retained all this, and 
would fain have retained it always, or still retain it. 

The honor, therefore, which is due to the holy 
martyrs, 'is infinitely greater and better than that of 
earthly heroes; just as the fight they fought, was in- 
finitely more profitable,. and their victory, as coming 
from the hand of God, infinitely more praiseworthy 
and glorious.* 

Through earthly wars countries and their inhabit- 
ants are destroyed, the innocent killed, the fugitive 
robbed of their property, and much weeping and 
mourning caused among those who remain. But 
through the warfare of the martyrs, at least through 
the martyrs themselves, the prosperity of countries 
and their inhabitants was promoted because of the 
fervent prayers offered up by the martyrs to God 
for those who did them harm and for the common 
welfare of all the inhabitants. 

The life of the innocent, who otherwise would 
have had to die, yea, their spiritual and eternal life, 
was obtained and preserved through the medicine 
of their good teachings, admonitions, examples, and 
unwavering continuance to the end of life. 

The estates of men generally, both according to 
the souLand the body, they improved and multi- 
plied, causing them to increase thirty, "sixty, and 
even a hundred fold, by their uprightness, fidelity, 
benevolence, compassion, and incomparable merci- 
fulness toward their fellow men. 

They caused no one to lament or weep, by doing 
him the least damage or injury, but they greeted 
everybody, even their enemies, with kindness, em- 
braced them with the arms of love, and gave them 
cause to rejoice and be glad, outwardly as well as 
inwardly, bodily and spiritually, here and (God 
granting them mercy) also hereafter. 

O most delightful warfare, which did injury to 
none, but good to all. O ye blessed heroes, who 



* God is worthier than the creatures; heaven is worthier than 
the earth; and the soul is more excellent than the body; in the same 
manner the divine, heavenly and spiritual warfare is worthier and 
more exellent than the creatural, earthly and corporeal warfare: this 
is beyond contradiction. "He that is slow to auger is better than 
the mighty; and he that ruleth his spirit than he that takcth a 
city." Prov. 16 132. Of this the apostle Paul glories, when he savs: 
"I therefore so run, not as uncertainly; so fight I, not as one that 
beateth the air; but I keep under my body, and bring it into sub- 
jection," etc. 1 Cor. 9 : 26,27. This praiseworthy fight, when he had 
brought it to a good end, caused him to say about the time of his 
death; "I have fought a good light, 1 have finished 111 v course. 1 
have kept the faith: henceforth there is laid up for me "a crown of 
righteousness, which the I.ord, the righteous judge, shall give me- 
at that day," etc. 2 Tim. 4 ■ 7, s . 



14 



PREFACE. 



fought this fight! No princes or kings can be com- 
pared to you; for all the honors won by earthly 
heroes on earth shall vanish with the earth ; but your 
honor is an everlasting honor; your glory shall never 
cease, yea, shall endure, as long as God endures, 
whom you served. 



ADDRESS TO THE WORLDLY-MINDED. 

Come now, ye earthly-minded and ungodly, and 
learn here to become heavenly and godly-minded; 
ye impenitent, learn here to repent, and believe in 
Jesus Christ. Hither must come also all the self- 
willed, who, from a prejudiced opinion of their own 
do not consider the external commandments and or- 
dinances of Christ as necessary, saying that there is 
not more required than repentance and faith, or a 
so-called irreproachable civil life. These shall learn 
here that the external commandments of Christ must 
be united with the internal, that is, the signs with 
the things signified; or, to express it clearly: one 
must be baptized on his faith and repentance; must 
keep the Lord's Supper in remembrance of him, etc. ; 
for herein the holy martyrs were to them an ex- 
ample.* 

Here the passionatemustlearn patienceand meek- 
ness from the most patient and meek, who endured 
without murmuring the greatest reproach and ig- 
nominy, yea, even death. Here the unmannered 
are taught modesty; the proud, humility; the dis- 
contented, contentment, the avaricious, benevolence; 
the insatiably rich, voluntary poverty; those who 
live after their lusts, the forsaking of all carnal de- 
sires; the irreligious, piety; and the wavering and in- 
constant, steadfastness unto the end in all these 
things. 

All this can be learned here, not so much by 
words as by deeds, from those who not only com- 
menced the above virtues, but continued in them 
unto the end, yea, confirmed them through their 
death, and sealed them with their blood. 



TO THE YOUNG, THE MIDDLE-AGED, AND THE OLD. 

Besides, persons of every age may enter this 
school of practice in virtue; the young, the middle- 
aged and the old, all shall be led to true godliness 
by the living examples of those who went before 
them. 

The young people who live after their lusts, and 
have not come to the light, will see here, that many 
of their equals, yea, who were only fourteen, fifteen, 
eighteen, twenty years old, or even younger, had at 
that age already forsaken the vanities of the world 
and the lusts of" youth; nay, some so early that they 
had not yet come to know them, much less to prac- 
tice, them ; but that, on the contrary, as soon as they 
reached their understanding, they remembered their 
Creator and Savior, bowed their youthful members 



* As we cannot look at heaven and earth at the same time, nor 
stand at once upon the mountain and in the valley, even so it is im- 
possible to serve God and the world at the same time. Our Savior 
says: "Thou shalt love the Lord thy God with all thy heart, and with 
all thy soul, and with all thy mind." Matt. 22 : 37. Concerning 
this it should be observed that if we must love God with all our 
heart, then no love for the world or sinful flesh may remain. 



under his yoke, accepted his commandments, 
obeyed him with all their heart, and surrendered 
themselves willingly to him, so that they, for his sake, 
did not spare their lives unto death. Ecc. 12:15 
Prov. 23 : 26. 

The middle-aged, who, like the firmly-rooted oaks 
of Bashan, are so deeply engrossed in, and joined to, 
earthly affairs and household cares, that it is next to 
an impossibility to detach them therefrom because 
of their inseparable desire for the goods of this world; 
will see here people in the flower and prime of life, 
who might have gained much, but sought it not, be- 
cause they would not miss the heavenly gain. These 
had a contented heart; they were clothed with coats 
of skins, only against cold and nakedness; they lived 
in huts or plain cottages, to be sheltered from rain, 
wind, hail and snow ; they ate bread to satisfy their 
hunger, and drank water to quench their thirst; 
more they had not.* 

There they shall see that these contented people 
surrendered to God the strength of their bodies, 
their station in life, and whatever they had; so that 
they, having become members of his church, es- 
teemed it greater riches to suffer with the same the 
reproach of Christ, nay death itself, than to enjoy 
the pleasures of sin for a season. 

The aged, who have neglected their youth and 
middle life, and are now come to the eleventh 
hour, f and yet are still not working in the Lord's 
vineyard, may here behold persons whose hoary 
head is a crown of glory, since they are found in the 
way of righteousness; who devoted their feeble pow- 
ers, the short span of their life, yea their last breath, 
to the service and praise of their God and Savior, 
watching and waiting for the hour of their depart- 
ure and the day of their redemption, that they 
might become an acceptable offering to the Lord. 
They longed for the clock to strike twelve, so as to 
be admitted by the Lord and be seated at his glad 
feast. 

When two of our last martyrs, Jan Claess of 
Alckmaer, and Lucas Lamberts of Beveren, an old 
man of eighty-seven years, received their sentence of 
death, at Amsterdam, Holland, in the forenoon of 
a certain day in the year 1544, Jan Claess said to 
the old man, Lucas Lamberts: "My dear brother, 
fear now neither fire nor sword. O what a glad feast 
shall be prepared for us, before the clock strikes 
twelve." See II Book, year 1544. 

All this and infinitely more the worldly-minded, 
ignorant and unbelieving are taught here. O that 
each of them would consider this well! 

Men are more easily converted by good examples 
than by good teachings, because examples are more 
impressive; yet here you have both. 

Let every one come hither, therefore; and no one 
remain behind; all have need to be taught in the 



* Surely no man in the world can derive advantage from the 
abundance of his temporal possessions over and above the necessa- 
ries of life. Why then, the manifold anxieties and cares to provide 
for the future in regard to the things which concern the body; since 
nature is so soon separated by death from all this? "Seek ye first 
the kingdom of God." Matt. 6:33. "Casting all your care upon 
him " (the Lord) etc. 1 Pet. 5:7. 

f Though it is not advisable in temporal things to put off doing 
the day's labor until evening, yet it is better late than never. This 
holds good also in spiritual things. 



INTRODUCTION. 



15 



way of salvation; no one would choose to be un- as well as to ourselves. O Lord, help ! O Lord, let 

saved. Here you shall see the patience, the faith, it prosper ! 

and the constancy of the saints. Have compassion But it is now time that we turn our attention to 

upon your own poor souls, whom the Lord loves so giving instructions concerning the proper under- 

dearly, seeking to lead them to heaven; yea for standing and use of this work. 

whom the Son of God has shed his precious blood, Th. t van Braght. 

thus purchasing them with so great a price. We 

would commend this matter most urgently to you Dort, July the 27th, 1659. 



Introduction 



SUMMARY OF THE FOLLOWING WORK. 



This work comprises two books, each of them 
containing a different and independent topic. The 
first is a treatise of the holy baptism and of that 
which pertains to it. The second is a historical 
account of the holy martyrs who suffered on 
account of baptism, or, generally, for the testimony 
of Jesus Christ. 

These two topics have been briefly, yet not less 
clearly, treated, throughout, in every century, from 
the days of Christ up to our present time ; and this 
order has been followed : through every century first 
an account is given, through faithful and authentic 
authors, of the subject of holy baptism, and the 
proper administration of the same during that time ; 
to which we have each time added our own com- 
ments, explanations, refutations of objections, etc., 
then every century is again taken up, and an ac- 
count given of the holy martyrs who suffered during 
that time. So that each century treating of holy 
baptism is followed by a century treating of the holy 
martyrs ; and thus from beginning to end. 

This, then, is a summary and the order of the 
following work ; which we shall directly explain 
more fully, and give our reason for doing so. 



OF THE TITLE OF THIS WORK : THE BLOODY 
THEATRE OF THE ANABAPTISTS, etc. 

The first part of the title, consisting of the words, 
The Bloody Theatre, will, we think, not be sub- 
jected to any serious criticism, since no one can dis- 
dispute that all that is treated here, so far as the 
martyrs are concerned, is a representation or exhi- 
bition of the blood, suffering, and death of those 
who, for the testimony of Jesus Christ, and for their 
conscience' sake, shed their blood exchanging their 
life for a cruel death. 

But the second part, consisting of the words, "Of 
the Anabaptists," may easily meet with some 
opposition, because some will not admit that the 
Anabaptists, or those who maintain such a confes- 
sion as they do, have existed through every century, 
from the days of Christ up to the present time ; 
and, what is still more, that they have had their 



martyrs. But in order to treat the matter system- 
atically and in the best manner, we shall first speak 
of the name, and then of the thing itself. 



OF the name: anabaptists.*' 

The name ' ' Anabaptists' ' was really not accepted 
by them by choice or desire, but of necessity ; for 
their proper name, if we consider well the thing in 
connection, should be, Christ-minded, Apostle- 
minded, or Gospel-minded, Gal. 3 : 26, 27, 29, as 
they were called of old, yea, many centuries ago, 
because their religion agreed with the doctrine of 
Christ, the Apostles, and the holy Gospel ; which 
appears from the confessions of faith which they 
from time to time have published, and which we, 
as far as we know them, are ready to defend, if 
necessity requires it ; of which also others boast ; but 
how they prove it, they may answer for themselves, 
and the impartial and intelligent may judge. 

The name Anabaptists which is now applied to 
them, has but lately come into use, deriving its ori- 
gin from the matter of holy baptism, concerning 
which their views differ from those of all, so-called, 
Christendom. In what this difference consists, we 
will now briefly, and in the sequel- more fully state. 

We could have wished that they had been called 
by another name, that is, not only after the holy 
baptism, but after their whole religion ; but since it 
is not so, we can content ourselves with the thought 
that it is not the name, but the thing itself, which 
justifies the man. For this reason we have applied 
this name to them throughout the work, that they 
may be known and distinguished from others, t 

OF HOLY BAPTISM, AND WHY WE HAVE PREFERRED 
IT TO ALL OTHER ARTICLES, IN OUR HISTORY. 

We have chosen holy baptism in preference to 
any other article of the christian and evangelical 
religion : 

1 . Because it is the only sign and proof of incor- 
poration into the visible Christian church , without 

* The word Anabaptist is here used to signify the same as Tauf- 
%,'siinitr in the German, and DoofiSiit'siiuIr in the butch language, lor 
which the English language affords no better term, the literal signi- 
fication of /)i><ifi.\i;;-sin,f,' being baptisiit-wutticti. 

f Ancient Israel was called the circumcision because all Israel- 
ites were circumcised, i Cor. 7: 19; Gal. 5:6; 6: 15. 



16 



INTRODUCTION. 



which no one, whoever he be, or whatever he may 
profess, or how separated and pious a life he may 
lead, can be recognized as a true member of the 
Christian church. This is fully, yet without con- 
troversy, shown and confirmed in the following 
history.* 

2. Because it is, beyond contradiction, the only 
article on account of which others call us Anabap- 
tists. For, since all other so-called Christians have, 
yet without true foundation, this in common that 
they baptize infants ; while with us the baptism only 
which is accompanied by faith and a penitent life, 
according to the word of God, is administered, to 
adults ; it follows, that with us such persons are 
baptized who have received baptism in their child- 
hood, without faith and repentance ; who, when 
they believe and repent, are again, or at least truly 
baptized with us ; because with us their previous 
baptism, being without true foundation, and without 
the word of God, is not considered baptism at all. j 

3. Because the imperial decrees (when some so- 
called Christians began to tyrannize) in the days of 
Theodosius and Honorius, A. D. 413, were issued 
and proclaimed everywhere, expressly against the 
Anabaptists and those who were rebaptized ; namely 
against such who maintained the aforementioned 
article, as the Anabaptists of to-day do ; which was 
also the case in the last persecution, during the 
reign of Emperor Charles V., more than eleven 
centuries afterwards, A. D. 1535 ; when all who, 
having been baptized in infancy, had been rebap- 
tized upon their faith and repentance ; or who main- 
tained these views, were punished with a severe 
death, as may be seen in our account of baptism, 
and of the martyrs, for the years 413 and 1535. 

4. Because it would not have been possible to 
write in detail of all the other articles of the Chris- 
tian faith and worship of God, as they, through all 
the centuries from the days of Christ up to the pres- 
ent time, have been believed and practiced accord- 
ing to the manner of the Anabaptists of this day ; 
without going beyond the bounds of the largest 
book ; since no book could possibly be printed or 
planned on so large a scale, as to contain all this ; 
wherefore we have been obliged to observe modera- 
tion in writing, throughout, so as not to become 
diffuse, or overstep the bounds of a reasonable book. 



THE REASON WHY WE HAVE POINTED OUT THE 
ARTICLE OF HOLY BAPTISM, AND THE ADHER- 
ENTS OF ANABAPTISM, FROM THE DAYS 
OF CHRIST TO THE PRESENT TIME. 

For more than a century up to the present day, 
people have been made to believe that the Ana- 



* Paul asked the Church at Rome, whether they did not know, 
that as many as were baptized (or incorporated through baptism) 
into Jesus Christ, were baptized into his death? Rom. 6:3. Com- 
pare with Gal. 3: 27; 1 Cor. 12: 13. 

f Notwithstanding Philips of Maruix ; then, F. Beza ; then Men- 
so Alting; then, Abr. A. Doreslaer ; and then, the latest translators 
of the Bible, have come to another conclusion concerning the 
re-baptizing of the twelve Ephesian disciples who had been bap- 
tized by John, Acts 19:1 — 3; there has, nevertheless, as far as we 
have been able to discover, before the time of P. Marnix, yea, for 
more than fifteen hundred years, never been a single Greek or Latin 
divine who doubted that those Kphesiaus were baptized again, be- 
cause the first time they had been baptized without having a knowl- 
edge of the holy Ghost. 



baptists contemptuously so-called, have but recently 
sprung from some erring spirits, — some say, from 
the Munsterites,* etc. ; whose fabulous faith, life and 
conduct, the true Anabaptists have never recog- 
nized ; for no one will ever be able to show with 
truth, so far as we have been able to ascertain, that 
the articles of religion of those Munsterites, whereby 
they have drawn the attention of the world upon 
themselves, and which consist in commotion, rebel- 
lion and such like, have ever been adopted or ac- 
knowledged as good, much less professed and lived, 
by any formal church of the Anabaptists, or by any 
well known member of the same. But, on the con- 
trary, they have from that time on and ever since 
declared that they would have neither lot nor part 

* Aside from the fact, that the Anabaptists did not spring from 
the Munsterites, but have existed- through all the times of the Gos- 
pel, as has been sufficiently shown, we would, moreover, state that 
the pernicious and evil proceedings which took place at Minister 
about the year 1534, can, according to the truth, not be laid to the 
charge of the Anabaptists, who, at that time, like innocent doves 
fleeing before the talons of the hawk into clefts of the rock, or into 
hollow trees, had to hide themselves ; but must be placed to the 
account of some Lutheran preachers, to whom a certain Jan van 
Leyden had recommended and taught Anabaptism. According to 
old and authentic authors these proceedings happened as follows: 

In the year 1532, Bernaert Rotman, a Lutheran (at that time 
called Evangelical) preacher, began to preach at Muuster in St. 
Maurice church, against the doctrine of the Papists ; when, however, 
the Papists of Munster came to know this, they bribed him with 
money, to go away. 

But a few months afterward repenting of it, he came back, and 
drew such crowds, that he, being sustained by some of the chief men 
of the city of Munster, erected his pulpit in the entry of the church. 
He also sought to have other churches opened in order that this doc- 
trine might be propagated the more widely ;— if this were not done, 
they should be opened by force, etc. In the mean time, on the 14th 
of February, 1533, there arrived at Muuster, Jan van Leyden, a 
strange, odd and opinionated man, who, though he maintained 
baptism upon faith, yet in most other points never agreed with the 
Anabaptists. To lie brief, after much controversy he brought the 
matter so far, that not only Bernaert Rotman, who had at first op- 
posed him, but also his colleague, H. Staprede, and various others, 
began to preach against the practice of infant baptism. On the 
other hand, Jan van Levden learned from them, especially from B. 
Rotman, the doctrine that one might defend and propagate his 
religion with external weapons. 

In the mean while, the magistrates, apprehending serious mis- 
chief which might be expected to spring from this, forbade those 
who they thought were giving the most occasion to it, the city. 
They, indeed, left the city, yet, on the instigation of B. Rotman, 
entered it again by another way. 

Finally matters came to such a pass, that the aforementioned, 
and other supporters of the Lutheran (or miscalled, Evangelical) 
doctrine, who had become agreed with Jan van Leyden, in the 
article of baptism, collected together and resolved to bring about a 
total restoration of religion ; deciding also, that to this end, as it 
could not be effected quietly, it should be done by force of arms ; 
further, that in Munster the beginning should be made. 

Jan van Leyden was constituted the leader ; and through B. 
Rotman's proclamation much ignorant and simple people from the 
surrounding places were summoned, to help carry out said restora- 
tion, which however was not made known to them at first. These 
were promised that, in Muuster, they should receive tenfold for 
their goods which they had to abandon 011 this account. 

Without loss of time they opposed the power of the bishop. 
They erected fortifications, seeking not only to defend themselves, 
but also to exterminate their opponents, that is, the true adherents 
of Rome and the Pope. But matters took quite a different turn from 
what they had intended: they were defeated and the bishop and 
those of the city triumphed. 

Rotman himself, (notwithstanding that his associates were in 
equal distress) despairing of his life, ran to the enemies to be killed 
by them ; so that he might not, like Jan van Leyden, be taken alive, 
and come to a shameful end. 

This, then, was the tragedy enacted at Minister ; the instigation, 
progress and execution can and may not be attributed to the so- 
called Anabaptists, but to the first-risen Lutherans, especially to 
B. Rotman and his followers. Had this restoration been successful, 
the Lutherans would not have been ashamed of it ; on the contrary 
they would have boasted of it, and never would have let the honor of 
it remain in the hands of the Anabaptists. To this alludes the fol- 
lowing old ditty : 

Had successful been the glorious restoration, 
Never would the much-despised Anabaptists 
Have obtained the honor : Luther, or some other, 
By the sword of Rotman, lord would have been crowned. 
[Compare tract Onuooselheyds Peyl. etc., edit. Harl. Anno 1631. 
Annex Hist. Mart, a little before the introduction ; with the various 
attestations of Bernhard Rotman ; Godfrey Stralensis, Rollins, and 
other Lutheran leaders at Munster ; whose writings concerning this 
matter were published shortly after the transaction, and have also 
come down to us. Also, the notes of Melanchton, Guido, Sleydan ; 
and also in the great atlas, old edition.] 



INTRODUCTION. 



17 



with them or their transactions ; and admonished 
one another, not to follow such ways, because these 
could not stand the test before God and his word, 
nor before the mind of a true and meek Christian, 
as being contrary to the Gospel of Christ, and the 
most holy faith. 

Were we disposed to pay them in their own coin, 
we might say: The Munsterites were fellow-mem- 
bers of those who sanction war and claim that one 
must propagate and defend his religion with the 
sword. For this is what they did ; but we speak 
against it with heart, soul, and mind. 

Nevertheless, the people were made to believe 
these things ; and therefore, many simple people 
without experience or knowledge have adopted the 
above opinion, simply because their pastor, preach- 
er, or teacher told them so ; hence, many slanders 
have sometimes been, and are still, spewed out like 
bitter gall, against the so-called Anabaptists, who 
are despised and rejected by everybody. 

In order to show that the doctrines of the Ana- 
baptists, especially that article on account of which 
they are called Anabaptists, did not originate with 
the Munsterites, or any other erring spirits who 
have arisen in these last times, but have proceeded 
from the source of truth — Christ and his apostles, 
we have placed their origin in the time of Christ, 
and shown that at that time already, this article, 
with other articles of the Christian religion, was 
taught and practiced ; and also after the death of 
the apostles, through every age, even to the. pres- 
ent time. 

Now the point will be to give the reasons why we 
have called this whole work, with all the persons 
contained therein, after the Anabaptists ; from 
which, as the second question, might be asked : 
whether all the persons mentioned, confessors as 
well as martyrs, none excepted, confessed the same 
as what the Anabaptists of this day confess? or 
whether any believed, practiced, or maintained high- 
er or lower, more or less, in this or that article ? 

We shall treat these matters separately, and one 
after the other, giving the reasons as well as the 
answers. 



REASON WHY WE HAVE CALLED THIS WHOLE 
WORK AFTER THE ANABAPTISTS. 

The reason which has induced us is two-fold : 
i. Because, as we have shown clearly, there have 
been persons in every century, from the beginning 
of the Gospel all along, who have believed and 
taught the article of holy baptism, with other arti- 
cles noted in the margin — on account of which the 
Anabaptists have received this name — in the very 
same manner as the Anabaptists, and have, each 
in his time, instructed, engrafted, and confirmed 
their contemporaries therein, as may be seen in the 
whole history, especially in the first fifteen centuries. 
2. Because we have not found mentioned in the 
writings of authentic authors anything concerning 
those persons whom we have noted as true witness- 
es, which conflicts with the above mentioned doc- 
trines of the Anabaptists. And whenever some- 



thing has been laid to their charge, which is not in 
harmony with the uprightness of the faith professed 
by them, we have shown that the witnesses to such 
charge were not authentic or acceptable ; or that 
the things brought against them, were committed 
by them not after, but before their conversion ; or 
that, if they at any time have fallen into them, they" 
truly forsook them before their death, and from 
which all this appears. 

But whenever we have found that any, as regards 
the faith professed, were actually guilty of serious 
errors, offensive mis-conceptions, or bad actions, 
for which the above excuses could not be brought 
forward ; we have dropped such entirely, and not 
mentioned them ; that the pious and most holy wit- 
nesses of Jesus Christ might not be defiled with their 
unclean and unholy leaven. 



ANSWER TO THE QUESTION, WHETHER ALL THE 

PEOPLE MENTIONED IN THIS WORK, NONE 

EXCEPTED, HAVE CONFESSED THE SAME 

THAT THE ANABABTISTS OF THIS 

DAY CONFESS. 

Concerning this we say that a distinction must be 
made between the first and last martyrs; — not that 
they have differed in the faith, for this we have not 
found; but because they were not all examined in 
regard to the same articles of faith ; and consequent- 
ly did not reply in one and the same manner ; and 
this from the fact, that some suffered among the 
pagans, some among the Jews and the Mohamme- 
dans, and some among the false Christians, that is, 
the Romanists. 

Those who suffered among the pagans were, for 
the most part, examined concerning the first article 
of the Christian faith, wherein we confess : "I be- 
lieve in one God, the Father, the Almighty Creator 
of heaven and earth," etc. ; and if the apprehended 
Christians confessed only this, viz., that they be- 
lieved in one God, they were condemned to death : 
for the pagans recognized many gods. 

Those who suffered among the Jews or the Mo- 
hammedans were examined concerning the second 
article, wherein we confess: I believe "in Jesus 
Christ, the only-begotten Son of God, our Lord, 
who was conceived of the holy Ghost," etc. When 
they had confessed this, they had also forfeited 
their lives ; for the Jews and the Mohammedans do 
not acknowledge Christ as the Son of God, much 
less as his only-begotten (or own) Son, and that he 
was conceived of the Holy Ghost. 

On account of this article many believers were 
killed among the Arians. 

Those who suffered among the false Christians, 
especially among the Romanists, were examined 
concerning nearly all the articles of faith, in regard 
to which difference of opinion existed between us 
and them, viz : the incarnation of Christ, the office 
of the secular authorities, the swearing of oaths, etc., 
but above all others, the article of holy baptism, 
namely : whether they were denied infant baptism? 
or, whether they were re-baptized? which latter 
principally caused their death ; as sentence of death 



18 



INTRODUCTION. 



was immediately passed upon them, and their 
life taken. 

Besides these articles (on account of which they 
also had to suffer among the followers of Zwingli 
and Calvin) the Papists laid before them also, either 
for denial or for confession, the manifold papal in- 
stitutions, which at different times and above and 
contrary to the most holy faith and life, had origi- 
nated, and been forced, as necessary articles for sal- 
vation, upon the innocent plain, and orthodox peo- 
ple, that they should believe, and live according 
to them, such as the invocation of deceased saints ; 
sacrifices for the dead ; pilgrimages to the sepul- 
chres of the saints ; the worshiping and salutation 
of images made with hands ; masses ; vigils ; cere- 
monial night watches ; choral prayers whether pater- 
nosters, Ave Marias, or rosaries, or others ; the 
making the sign of the cross ; sprinkling with holy 
water ; the tonsure ; the wearing of white, gray, 
black, or other clothes ; the chasuble; and innum- 
erable other things which it is almost impossible to 
mention. 

When the orthodox martyrs were examined by 
the Papists concerning these and similar matters, 
they must necessarily express their opinion in re- 
gard to them, and, therefore, unfold the articles of 
their own faith, which were opposed to them ; so 
that on such occasions frequently the whole foun- 
dation and all the particulars of the saving faith 
which they held in common with us, were discussed. 

This is the reason, therefore, that only those 
martyrs who suffered among the false Christians, 
especially among the Papists, made confession of 
nearly all the articles of faith; while all the others, 
though faithful and sincere confessors of the evan- 
gelical truth, who sacrificed their lives among the 
pagans, Jews, or Mohammedans, confessed but very 
little thereof: because they were not examined con- 
cerning them. 

Moreover, at first there were not so many articles 
of faith concerning which different opinions pre- 
vailed, than there were in later times ; for which 
there was a reason ; for, since in the beginning there 
were not so many apostates and different sects than 
in later times ; the points which had to be asserted 
against those who disputed them originally, were 
fewer than afterwards, when many churches began 
to spring up, and each defended his own; from 
which the true believers had to distinguish them- 
selves by their confession of the controverted ar- 
ticles of faith. 

No true Christian of the Anabaptists of this day 
will stumble at the fact that the first martyrs have 
not confessed so many articles of faith as the last 
ones, or as are confessed now; which, as has been 
said, is founded on a satisfactory reason. 

However, we have found, and are fully satisfied 
therewith, that although, for the reason already 
mentioned, some have confessed more, and others 
less, of the articles of faith, they notwithstanding 
did not differ from each other in regard to their 
purpose and meaning ; we speak with reference to 
those things which are of considerable importance, 
and may be considered as necessary for salvation. 



But should it nevertheless be true, that one or 
the other (whereof one have not heard), on ac- 
count of the earliness, degeneracy, or darkness of 
preceding times, was not truly enlightened ; either 
in the faith or in the knowlege of it, or possessed 
some serious weakness or deficiency ; but neverthe- 
less, keeping the true foundation of salvation, that 
is, Christ,* though weak and frail, died, sacrificing 
his life through a violent death, with a good pur- 
pose, to the honor of God, the edification of his fel- 
low brethren, above all, to the preservation of his 
own soul; such a one should, according to the nature 
of love, be excused, and counted a true martyr, f 
because of his entirely good intention, and his total 
renunciation, even unto death, of his possessions as 
well as his own self; for which the Lord has prom- 
ised everlasting life, yea, the crown of life, Matt. 
19 : 29, compared with Rev. 2 : 10 : "Be thou faith- 
ful unto death, and I will give thee a crown of Life." 

This is what we have thought proper to call at- 
tention to in regard to the title and contents of these 
two books ; but before we dismiss the subject, it be- 
hooves us to make a brief statement in regard to 
the preceding or old work. 



STATEMENT IN REGARD TO THE OLD WORK. 

It was our intention to leave the second book, 
that is, the history of the martyrs from the year 
1524 to 1614, unaltered, just as it was published be- 
fore to the service of our fellow-brethren in the faith ; 
except that we proposed to add a few more martyrs 
of the same faith, inserting them where it might be 
suitable. But our original design in this matter has 
been far transcended, since we, besides the writing 
of the whole first book, have added not only a few, 
but many, martyrs to the second book ; and as 
many of the death sentences of the martyred per- 
sons, which we have recently obtained, did not 
agree in date and other circumstances with the re- 
spective accounts contained in the old book, some 
of them differing very greatly from each other ; 
which came from the fact, that, when the maryters 
were put to death, the rest of the believers of" the 
place were frequently scattered on account of the 
existing danger, in consequence of which neither 
the time nor the manner of their death could be re- 
corded : therefore we have, whenever we discovered 
such discrepancies, rewritten the original accounts 
and ordered them according to the time and manner 
indicated in the death sentences recorded by the 
papal and other clerks of the criminal court ; in 
order that even the adversaries, if possible, might 
become convinced by their own testimony of the 
shedding of the blood of the saints. 

This was no small task and burden for us ; yet we 
have labored through and finished it (thanks be to 
the Lord for his grace). But how this was accom- 
plished, we let the impartial and intelligent judge. 



* "For other foundation can no man lay than that is laid, which 
is Christ Jesus." i Cor. 3 : 11. On this foundation built all the true 
martyrs, of whom we have given an account; and unanimously kept it. 

t For this reason a considerable error, which could not be al- 
lowed in a common member of the church not laboring under trial 
and oppression, might be tolerated in a martyr. 



INTRODUCTION. 



19 



However, we consider it certain, that we shall not 
escape criticism ; the world, being evil, is wont to 
criticise everything good. Besides, we have not 
aimed to please everybody, but to write the truth ; 
and this, we think, we have done without passion, 
prejudice, or partiality.* 

If anybody is displeased with this book, he may 
know that we have written it only for ourselves and 
for the well-disposed. With the evil-minded we 
have nothing to do. Therefore we shall console 
ourselves in regard to whatever we may meet with 
on this account. God and a good conscience shall 
be our support. 

The captious I cannot escape, 

Who fault will always find ; 

But yet, my heart shall never fear, 

Since God my purpose knows. 

Yea, Lord ! thou knowest all my thoughts ; 

To thee my cause I trust. 

I care not what my haters say, 

So free my conscience is. 
Far be it from us, however, to acquit ourselves of 
all liability to err. No man in this world is so in- 
fallible, that he may not at some time err.f We con- 
sider it to be certain, therefore, that we, here and 
there (though not intentionally, but innocently), 
have erred ; and this the more, as we have compiled 
and written this to a great extent while we were in 
distress, severe illness, yea, on the bed of sickness, 
when death threatened us ; for which reason we 
ought to be the more excused, though we, for truth's 
sake, do not seek it. 

If any one, therefore, no matter who, provided he 
does it in sincerity and good faith, can point out to 
us any errors, J we will consider the matter, forsake 
the evil, and follow the good. But if it is apparent 
to us, that not sincerity and faithfulness (that is, love 
of truth), but envy and ill-will caused by prejudiced 
partiality against our faith, are the prime motors in 
the case, we shall not very easily be induced to give 
it closer consideration ; but it shall only the more 
confirm and assure us of the truth of what we have 
written and do believe. 

No one must expect, that if he, for the purpose 
of refuting or assailing with the pen, attacks this 
book (that is, as far as the work which we have 
written is concerned) in one or the other point, and 
not in its entire extent ; we shall readily answer or 
oppose him ; for we do not consider such a proced- 
ure worth the trouble of replying to it. But should 
the whole work be attacked or contested, yet so that 
no alteration is made in the language, nor anything 
essential left out, we would state, that, if God will 
spare our health and grant us strength, we will at- 



* Justus Lipsius says in the preface to his first book of "Stead- 
fastness": "Few readers will suffice me; one suffices me; none 
suffices me also : for I have written this for myself." But this we 
leave to him, who had written it only for himself. 

t "Would to God ye could bear with me a little in my folly" 
(2 Cor. 22 : i), says the apostle Paul, with whose wisdom we should 
not compare ours in the thousandth part. 

t It is always easier to criticise a thing than to do it better. 
Therefore Karel van Mauder, at the completion of a great work, 
adds these words : " Ye stiff-necked critics must first consider that 
too great a mountain lies between doing and saying, before you 
accuse a free conscience with your audacious babbling. Many have 
mouth enough to contemn the work of everybody ; but not the hands 
to make something better. Saying is mere wind ; but doing I es- 
teem." We say the same, and will let the matter rest here. 



tend to the matter ; since, for the sake of our breth- 
ren and companions, we shall, like Paul, not be 
ashamed of the Gospel of Christ, either to reply to, 
or refute the things advanced, or to do anything 
else we may deem necessary to the service of the 
defenseless and oppressed little flock of Christ. 

But judgment shall return unto righteousness : 
and all the upright in heart shall follow it. Psalm 
94:!5- 



VALEDICTORY. 



Hitherto hath the Lord helped us.* We have 
longed much for the hour that would bring us to 
the conclusion of our work. This hour has come ; 
and therefore we will now rest. 

Receive this according to the nature of love. We 
have had naught in view, but that it should promote 
the honor of God, and your, our, and the salvation 
of all men. Your and our days are drawing to a 
close. O, may God grant, that the end of your 
and our life may be the beginning of the true and 
blissful life ; that the setting of your and our days 
which are but misery and vanity, may be the rising 
of the eternal and glorious day of immortal glory, f 

O Lord, bless us and all who may read this work; 
that they and we, in the true faith and with a godly 
conversation, may spread abroad thine honor, and 
afterwards, being honored by thee, receive a like 
reward. 

We look forward with joy to the day which can 
bring us consolation. It will deliver us from this 
evil and perverse world. It will bring us to the true 
rest, where unrest will be no more, It will give us 
what our heart desires. O that this time had come 
already ! 

The Lord Almighty calleth me : 

My earthly work is done ; and now 

I long to get away from thee, 

O world so vain ! O house of pain ! 

For though my flesh in thee yet moves, 

The soul immortal heavenward tends. J 

This was spoken by one of the ancients, when he 
thought that he had finished a good work, and that 
the hour of his departure was near at hand. Cer- 
tainly a great confidence springing from a well- 
meaning heart. We say in the same manner : Our 
earthly work is now finished. We do not know that 
we shall be able to do much more good upon earth. 
But as long as we are here, we hold ourselves bound 
to our Creator, being confident that we have not 
lived in vain. We have, in our weakness, done 



* "Then Samuel took a stone, and set it between Mizpeh and 
Shen, and called the name of it Ebenezer" (that is, stone of help), 
"saying, Hitherto hath the Lord helped us." i Sam. 7:12. Thus say 
we in reference to our history. 

t The end of our work must remind us of the end of our life; 
and what we may yet lack in this, we shall ask of the Lord, " Lord, 
make me to know mine end, and the measure of my days, what it 
is ; that I may know how frail I am." Ps. 39 -.4. 

t Then sav we with Job ; I know that my Redeemer liveth, and 
that he shall stand at the latier day upon the earth : and though af- 
ter my skin worms destroy this body, yet ill my flesh shall I see God; 
whom I shall see for myself, and mine eyes shall behold, and not 
another ; Job, 19 ; 25 — 27 ;~and with Paul : we know that if our earthly 
house of this tabernacle were dissolved, we have a building of Cod, 
a house not made with hands, eternal in the heavens. For in this 
we groan, earnestly desiring to be clothed upon with our house 
which is from heaven. 2 Cor. 5: 1, 2. This caused John to say : Kvcn 
so, come, Lord Jesus. Rev. 22:20. The grace of our Lord be with 
us all. 



QO 



INTRODUCTION. 



what we could for the promotion of our own and 
the welfare of our fellow-men. - 

Be then, O God, gracious unto the least of thy 
servants, and grant that none of his natural or spir- 
itual kindred, or of those who have been instructed 
by him, may be lost, ; but that they all may come 
to the rest of" thy saints and be eternally saved. 

With this, beloved reader, whoever you may be, 
we commend you to the Lord ; and to you we com- 
mend the consideration of the things which you will 
find here ; feeling assured that if you will do so, 
you will certainly receive that for which we have 
prayed the Lord in your behalf. 

Yours very affectionately, as seeking your soul, 

Thielem J. van Braght. 
Dort, July the 31st, 1659. 



OF THE TRUE CHURCH OF GOD, ITS 
ORIGIN, PROGRESS, AND IMMOV- 
" ABLE STABILITY, THROUGH 
ALL TIMES. 



[As in the following work a survey is given, to 
some degree, of the succession and establishment of 
the church, we find it expedient in order that the 
same may not be misinterpreted, and because some 
of our good friends have requested and besought 
us (though we had intended to leave it as it was), 
to precede, by way of introduction, that which fol- 
lows, by our exposition of the true and the false 
church, and of their respective good and evil suc- 
cession and progress ; also, to state the views we 
hold in regard to the right of succession. We will, 
therefore, begin here, and, so as not to be tedious, 
endeavor to be as brief as possible.] 

As there are two different peoples, two different 
congregations and churches, the one of God and 
from heaven, the other of Satan and from the earth ; 
so there is also a different succession and progress 
belonging to each of them.* 

We shall first speak of the divine and heavenly 
church, and then of the last mentioned one. 

The divine and heavenly church, which is the 
separated holy flock and people of God, originated 
upon earth at the beginning of the world ; has ex- 
isted through all the ages up to the present time ; 
and will continue to the end of the world. 



OF THE DIVINE SERVICE OF THE CHURCH. 

The state and divine service of this church have 
varied from the beginning according to the different 
periods in which it existed and flourished. 

From Adam to Noah, from Noah to Abraham, 
from Abraham to Moses, from Moses to Christ, 
from Christ to the end of the world, God ordained, 



whose life is extremely profligate, impious find godless: thus it is 
also with the root of life, that is, with the matter of faith or of unbe- 
lief. How can these be called or recognized by a different name 
than that of members ofthe two above mentioned churches? 



for each of these periods, different customs, as re- 
gards the external divine service of this church ; 
also different signs, seals, and appurtenances ; 
though it is, was and shall be, the same church, 
the same people, and also the same God whom they 
served, still serve, and shall serve unto the end. 

Before Adam fell, divine service had no respect 
to Christ ; he had not yet been presented to men 
as a means of salvation, much less as their only 
Prophet, Priest, and King, or as the only true way, 
entrance and door to heaven, through whom alone 
men can be saved ; but their happiness depended 
on their obedience to the command not to eat of 
the tree of the knowledge of good and evil. Gen. 
2 : 16, 17.* 

After the fall, divine service had respect alto- 
gether to Chi'ist, Acts 4: 12. Truly God promised his 
Son to men, represented him by types, and finally 
gave him to them. In the meantime, the fathers 
who were before the advent of Christ, hoped in him, 
longed for his coming, and ordered and founded all 
their divine services, whatever these, according to 
the time and the command of God, might .be, on 
his only and eternal reconciliation. Compare Gen. 
3:15; 22 : 18 ; 49 : 10, 18 with John 5 : 46 ; 8 : 56 ; 
1 Peter 1 : 10, 11. 

Touching the external mode of divine service, 
this was not uniform at all periods, but varied very 
much ; for it seems that in the time from Adam to 
Noah, men followed the implanted light of nature, 
or, to speak properly, the engraven law of the con- 
science or the mind ; observing no essential and ex- 
press ceremonial commandments, excepting Abel's 
offering, and the commandment that the sons of 
God, that is, the members of his church, should 
riot marry the daughters of men, that is, those who 
were not members of the church of God ; which 
was enjoined under a severe penalty. Compare 
Gen. 4 : 4 with Gen. 6 : 3.f 

In the time from Noah to Abraham, there was 
added God's command, not to eat blood, nor to 
shed human blood. At that time God made a cov- 
enant with Noah and every living creature ; that he 
would destroy them no more by a flood ; and he set 
the bow in the clouds as a sign of the covenant.. 
Compare Gen, 9 14, 5 with verses 11, 12, 13. 

In the time from Abraham to Moses God institu- 
ted the circumcision among his people ; which 
sei'ved for the purpose of distinguishing the de- 
scendants of Abraham, of whom the church of God 
consisted, from all other nations, and as a seal of 
the covenant which God had made with Abraham 
and bis seed, in particular. See Gen. 17 : 10, 11,12, 
compare with Rom. 4:11. 

From the time of Moses to Christ God gave, in 
addition to circumcision, many laws and command- 
ments, too numerous to mention, which were to be 
observed by his people. These consisted in mani- 
fold sacrifices, oblations, purifications, etc. , for the 
performance of which holy times were set apart, as 



was of short duration ; hence little is said of it in the word of Go 

f Abel's offering was by faith. Compare Gen. 4:4 with Heb. 
11 : 4 — The sons of God were commanded to render obedience to the 
Spirit of God; which injunction they did not heed in the days of 



INTRODUCTION. 



21 



the Passover, Pentecost, feast of tabernacles, new 
moons, and fast days; together with sacred places, 
as the tabernacle oi Moses, the temple of Solomon ; 
Shiloh, Mizpah, Moriah, etc.; also holy persons, 
as prophets, priests, Levites, singers, and door- 
keepers. See Ex., Lev., Num., and Deut. 

From the time of Christ to the end of the world, 
God, through Christ, has taken away the cere- 
monies of the Mosaic law as well as the signs Dy 
which it was sealed; and, to the acknowledgment 
of the grace of Christ, commended the observance 
of other ceremonies and signs, as baptism, supper, 
etc. These external commandments, together with 
faith, and true penitence of life, which is the spirit- 
ual and moral virtue, the Lord has very strictly en- 
joined upon all members of the church of Christ. 
See Matt. 28:18 — 20; Mark 16:15, 16, compared 
with 1 Cor. 11 : 2-^28 ; also the entire epistles of the 
apostles, which treat of the fulfillment of the Mosaic 
ceremonial law, as Rom. 10 : 4 ; Gal, 4:10, 11 and 
5 : 1 — 4; Col. 2 : 16, 

Having now briefly shown the diversity of the ex- 
ternal divine service of the church of God, through 
all the times; it behooves us to state, on the other 
hand, in what points this church has always con- 
tinued the same. 



IN WHAT POINTS THE CHURCH OF GOD HAS 
ALWAYS CONTINUED THE SAME. 

God has always ordained teachers in his church, 
and, therefore, always caused his will to be pro- 
claimed to the people ; which commenced princi- 
pally in the days of Enos, the grandson of Adam ; 
for then began men to call upon the name of the 
Lord. Gen. 4 ; 26. 

Enoch, the seventh from Adam, preached of the 
judgment and the great day of vengeance of the 
Lord. Jude vs. 14, 15. 

Abraham, the father of the faithful, preached of 
the name of the everlasting God. Gen. 21 ,-33. 

Moses preached of the faithfulness, goodness, and 
righteousness of God ; so that his doctrine dropped 
as the rain, and his speech distilled as the dew. 
Deut. 32 : 2 — 5. 

David preached of the righteousness of God in 
the great (God's) congregation, and would not let 
his mouth be stopped, that is, he would not be 
overcome by his adversaries. Ps. 40 : 10. 

Afterwards, all the holy prophets : Isaiah, Jere- 
miah, Ezekiel, Daniel, Hosea, Joel, Amos, Oba- 
diah, Jonah, Micah, Nahum, Habakkuk, Zepha- 
niah, Haggai, Zechariah and Malachi, preached 
of the laws, punishments and promises of God, and 
prophesied of the blessed and felicitous coining of 
the Messiah whom God had promised. Read the 
books containing their prophecies, throughout. 

After the time of the Prophets, Christ himself 
preached of the fulfillment of the time, the coming 
of the kingdom of heaven, repentance, and faith in 
the Gospel. Mark 1 : 15. 

The apostles followed the example and the com- 
mand of their Lord, in proclaiming the will of God ; 
and not that alone, but when their departure was 
nigh at hand, they appointed others in their stead, 



as Timothy, Titus, the seven teachers in the seven 
churches in Asia, who also, especially Timothy, 
were charged to appoint faithful men, who would 
be able to teach others also. 2 Tim. 2 : 2. 

In order, moreover, that the church of Jesus 
Christ might always know, according to what rule 
persons were to be chosen for the ministry, the 
Holy Spirit, through the hand of Paul, has written 
concerning this matter, and transmitted it to pos- 
terity. 1 Tim. 3 : 1 — 7 ; Tit. 1 : 5 — 9. 

Besides the office of preaching, which has always 
belonged to the church, various other articles, in 
faith* and life as well as in outward worship, which 
have always obtained, and must still obtain, could be 
mentioned ; however, since we think we have point- 
ed out the chief article, by virtue of which, princi- 
pally, a church is a church, and through what the 
same is sustained, we will, so as not to bring too 
much of the same thing, dismiss the subject here, 
and proceed to the stability, durability, and visible 
discernibility of this church, as we have promised 
in the beginning. 



OF THE STABILITY, DURABILITY, AND VISIBLE 
CHARACTERISTICS OF THE CHURCH OF GOD. 

That this church, from the beginning to the time 
of David, was always visible, discernible, and dis- 
tinguished from other nations, is clear and manifest, 
and, as far as we know, not doubted by anybody. 
There remains, then, only to be proven, that the 
same after the time of David, has always been dis- 
cernible, according to the preceding manner, and 
will continue to be so to the end.f 

To show this, the song of David of the city or 
church of God, Ps. 46 : 3, 4, serves an excellent 
purpose. "Though the sea rage and roll, so that 
through its tempest the mountains fall in, Selah ! 
the city of God shall nevertheless remain glad with 
her fountains, where the holy tabernacles of the Al- 
mighty are." This passage, beginning with the pre- 
ceding verse reads as follows according to the origi- 
nal text : ' ' Therefore will not we fear, though the 
earth be removed, and though the mountains be 
carried into the midst of the sea ; though the waters 
thereof roar and be troubled, though the mountains 
shake with the swelling thereof, Selah. There is a 
river, the streams whereof shall make glad the city 
of God, the holy place of the tabernacles of the 
Most High. God is in the midst of her ; she shall 
not be moved : God shall help her, and that right 
early. ' ' J 



* In the matter of faith all the pious, from the beginning, 
looked to the Messiah ; to whom also we, in these last days, must 
look ; for he is the foundation not only of the apostles, but also of 
the prophets, Eph. 2:20.— Divine worship, humility, righteousness, 
faithfulness, and many other virtues, have been common in the an- 
cient church as well as now in the last church. 

t The discernibility of the church of Cod before the time of Da- 
vid, will, we think, not be disputed; and we shall begin, therefore, 
from that period, leaving- the time previous to that untouched. 

t The swelling sea and the tempests of which David speaks here, 
must not be understood as having reference to elemental water, or 
a disturbance of the natural, created things: but to the onset of the 
evil practices and doctrines of evil-minded and ungodly men, through 
the wiles of Satan, the hellish adversary. The removing of the earth 
and the displacing or falling in of the mountains through the afore- 
said tempests may be understood to refer to the ruin and destruction 
of the earthly-minded and great of this world, who perish through 
the noxious waters and commotions of evil doctrines. The streams 
which make glad the city of God, can very properly be applied as 



22 



INTRODUCTION. 



Who is there so ill versed in the word of God, as 
to suppose that he is to understand by the words 
city of God and the holy place of the tabernacles of 
the Most High, etc., the city of Jerusalem in the 
land of Palestine, and the temple which was built in 
that city? for this city and the temple which was in 
it, were laid waste and totally demolished and de- 
stroyed, first by the Chaldeans, in the time of Jere- 
miah, and subsequently by the Romans, who con- 
quered the land of Canaan and Jerusalem ; so that, 
according to the prophecy of Christ, not one stone 
was left upon another. We must, therefore, under- 
stand this as relating to the church of God, which 
is called, in holy Scripture, the city of God. Heb. 
12 : 22 ; for of the same it is said that God is in the 
midst of her, and that, therefore, she shall not be 
moved, etc., as shall appear more fully from the 
following testimonies, Isaiah 2:2: "And it shall 
come to pass in the last days, that the mountains* ol 
the Lord's house shall be established .... and all 
nations shall flow unto it," It is beyond dispute 
that jiere, by the words the Lord' s house, we are to 
understand the church of the Lord, unless there be 
one who holds, with the Jews, that it must be under- 
stood as having reference to the house of stone, 
which, in former time, Solomon built, to the honor 
of God, on Mount Moriah; which house is now in 
ruins, but was to be rebuilt. But this cannot be ex- 
pected, for the prophet Daniel, with respect to this 
desolation, says clearly that it shall be poured upon 
the desolate, even until the consummation (that is, 
the end of the world). Dan. 9 : 27 compared with 
Matt. 24: 15. , 

No small proof of this is furnished by the fact that 
about forty years after the ascension of Christ, this 
very house was destroyed, demolished and burned 
by Titus Vespasian, and has not yet been rebuilt, 
though about sixteen hundred years have elapsed 
since; and, on account of the continual quarrels of 
the Palestinean and other eastern rulers, it is, view- 
ing it from a human standpoint, not likely that it 
will ever be done. 

Since it is true, then, that by the words "the 
house of the Lord," we must understand the church 
of the Lord, there follows also what is said in con- 
nection with it namely: that the same shall be firmly, 
i. e. invincibly, established on the mountain, that 
is, Christ, the immovable foundation. 

Besides the adduced prophecy, Isaiah 2 : 2, show- 
ing the firmness and immovability of the house (or 
the church) of God, which is founded upon the 
mountain of the Lord — Christ Jesus — the same 
prophet treating of the durability, glory and divine 
dignity of this church, under the type of the New 
Jerusalem, produces various commendatory testi- 
monies for this purpose, saying among other things, 



having reference to the saving doctrines through which the city or 
church of God is refreshed, gladdened, and through the divine prom- 
ises contained in his word, made to rejoice in the Spirit. 

* The mountain of which Isaiah says that the house of the Lord 
is built upon, must necessarily be understood as referring to Christ 
who, in the language of the prophets, is called a mountain in holy 
Scripture. Dan. 2 135. On the other hand, the house which Solomon 
built upon Mount Moriah, has been destroyed, and lain waste now 
for about 1600 years, without being rebuilt. But Christ is such a 
foundation, that whatever is truly built on it, cannot fall: for "Other 
foundation can no man lay than that is laid, which is Jesus Christ," 
1 Cor. 3:11. 



chap. 60, verse n: "Thy gates shall be open con- 
tinually; they shall not be shut day nor night." 

This is a simile drawn from a peaceful city which 
has neither fear nor care that enemies will attack 
her, and, therefore, leaves her gates open by night 
as well as by day, for the accommodation of the 
citizens, and the messengers and strangers who are 
traveling in the night. Thus, he would say, will it 
also be with the future church of Jesus Christ. 

Then, in verse 14, speaking of the enemies of the 
church ol God,, and of those who had slandered her, 
he says: They "shall bow themselves down at the 
soles of thy feet; and they shall call thee, the city of 
the Lord, the Zion of the Hoi}' One of Israel." 

When a city has become so great that even her 
deadly enemies who had purposed to lay waste and 
destroy her, come bending their knees, and, as beg- 
ging for favor, bow down before her, as is shown 
here of the enemies of the city and church of God; 
there is no probability that such city will easily be 
conquered, laid waste, or subjugated. So it is, in a 
spiritual sense, with the city and church of Jesus 
Christ ; for it is this to which this prophecy has 
reference. 

Immediately after, in the 15th verse, the prophet 
declares that God will make this city or church an 
eternal excellency, a joy of many generations. 

And, as though by this the durability and excel- 
lency of this city, well-beloved of God, were not yet 
sufficiently expressed, he adds these words, verse 
19 : " But the Lord shall be unto thee an everlast- 
ing light, and thy God thy glory." 

And, lastly, verse 21 : "Thy people, O God, also 
shall be all righteousness : they shall inherit the land 
forever." Here no further explanation is required, 
since the text plainly and clearly expresses our 
meaning ; and we will, therefore let it suffice. 

We then proceed to what Christ, the Son of God, 
himself testifies concerning this matter. Matt. 16: 
18 : "Upon this rock I will build my church ; and 
the gates of hell shall not prevail against it." 

Christ, in another place, speaking by parable of a 
man who built his house upon the sand, adds the 
explanation : that the same was a foolish man ; be- 
cause such a foundation, and, therefore, also the 
building which is founded upon it, cannot stand 
before the floods, rains, and storms, which beat 
against it. 

On the other hand, he commends him as wise 
and prudent, who built his house upon a rock ; since 
the same, being well-founded, is able to withstand 
all dangers. 

But the foundation of which the Lord speaks here, 
that he will build his church upon it, is much firmer 
than any material rock, for these must all pass away 
with time ; but the foundation which is Christ him- 
self, remains, shall remain, and shall never decay : 
for "the foundation of God standeth sure," 2 Tim. 
2:19. 

Yet not only the foundation, but also the building 
of the church shall not decay,"though in nature it is 
otherwise ; for a house, church, or tower, resting on 
an immovable foundation, but being not sufficiently 
firm or strong in itself, finally decays, yea falls to 
the ground ; but here it stands so that no opposing 



INTRODUCTION. 



23 



agencies, not even the devil himself, can prevail 
against it, which is evident from these words : ' ' And 
the gates of hell shall not prevail against it. ' ' 

In or under the gates councils were wont to be 
held ; and the gates were the strength and power of 
the cities. Compare Zech. 8: 16 with Ps. 147:13. 
Hence, by the words, "The gates of hell," etc., we 
are to understand the council and power of the hell- 
ish fiend. Yet, according to the last mentioned 
place of Scripture, these shall not prevail against the 
church of Christ ;* and, consequently, no other op- 
posing agencies ; for these are the most powerful 
and worst enemies. 

We pass on to other Scripture testimony written 
for the same purpose. Matt. 28 : 20 : " And, lo, I 
am with you all the days, even unto the consumma- 
tion of the ages. ' ' Nearly all translators, in order 
to follow therein the Dutch way of speaking, rendei 
the last words of this sentence : ' ' unto the end oi 
the world. ' ' But we have, for good reasons, pre- 
served the Greek mode of expression, inasmuch as 
it serves better and more clearly to the end we have 
in view. For we have found that, after the common 
translation, the words, "unto the end of the world," 
have been misinterpreted, and stretched beyond 
their meaning, by some inexperienced persons, so 
that these expound that which has been spoken of 
the consummation of time, as referring to the end of 
locality ; even as though Christ had not here prom- 
ised his apostles, to remain with them till all time 
should have come to an end ; but only until, for the 
promulgation of the Gospel, they should have trav- 
eled unto the uttermost parts of the earth, which, 
because it is not possible to travel farther by land, are 
called the end of the world. 

This is a great error, for, according to his expla- 
nation, this promise would have belonged to the 
apostles alone, and been limited by their life time, 
since they traveled everywhere to preach, so that 
their sound went into all the earth, and their words 
unto the ends of the world, f Compare Mark 16 : 20 
with Rom. 10: 18. 

But, in order that all true followers of Christ and 
his apostles, to the end of time, might comfort them- 
selves with this promise, the Lord has expressly 
spoken of the consummation of the ages, and de- 



* If Christ is so firm a foundation that not even the gates of hell 
can prevail against that which is built upon it, how very foolish, 
careless and imprudent are they who forsake this foundation, and 
build upon, and trust in, the vain things of this world ! Certainly, 
everything under the sun, yea, all which our eyes behold, is vain 

and transitory. "Vanity of vanities, saith the preacher all is 

vanity," Eccl. i: 2, understand: earthly things. But how much more 
vain are the sinful and evil things which God has forbidden, and 
concerning which he has warned us in his word, that we should 
have nothing to do with them ! How great will be the fall of those 
who build upon these forbidden vanities ! If we suffer damage, and 
complain, when a material house or building- falls, because its 
foundation is not firm, how much greater loss will they sustain, and 
what greater reason will they have to lament, who will fall both in 
soul and body, without ever being able to rise again ! 

t The words of David, Ps. 19: 6, which he spoke of the circuit of 
the sun around the whole earth every twenty-four hours, the apostle 
Paul applies to the traveling and preaching of the apostles through 
the whole world, saying, Rom. 10:18: "Verily, their sound went 
into all the earth, and their words unto the ends of the world." 
Since the apostles, in their time, traveled through the whole world, 
to preach the Gospel, and, consequently, have been at the ends or 
uttermost limits of the earth, it would follow, according to our oppo- 
nents' own words, that the promise of Christ, " Lo, I am with you" 
(or by you), etc., was completely fulfilled in the apostles, excluding 
their descendants from assuming any part of it whatever. This 
would certainly be a comfortless matter for us, their descendants ; 
but the case is quite a different one as is shown in this column. 



clared that so long (understand: spiritually) he will 
be with them. 

We arrive now at the point we had in view from 
the beginning, and which we shall now present more 
plainly and fully. It is certain that the Lord has 
spoken here of the preaching of the holy Gospel, of 
faith, of baptism, and of the manner of establishing 
and building up his church, as it was his will that 
the same should be built up and maintained through 
all ages. After saying this, he gave the before men- 
tioned promise. 

It is settled, therefore, that the visible church ol 
Jesus Christ (for this is the one in whom the preach- 
ing of the holy Gospel, faith, baptism, and whatever 
there is more besides, have place) shall exist through 
all time, even unto the consummation of the ages ; 
for, otherwise, the promise, "Lo, I am with you all 
the days, ' ' etc. , can not be fulfilled in her. 

Even as, besides preaching and faith, baptism 
shall continue in the church to the end of time, so 
also the holy supper. This appears from the words 
of Paul, 1 Cor. 11:26: " For as often as ye eat 
this bread, and drink this cup, ye do shew forth the 
Lord's death till he come." 

Thus, if mention is made here of the eating of the 
bread, the drinking of the cup, and the shewing 
forth of the Lord's death, with the additional clause 
that this shall be observed, and continue, till the 
Lord come (that is, in the end of time, to judge the 
world), it follows : that there will be, throughout all 
ages to the end of the world, a church which will 
observe the external ordinances of Christ not only 
in respect to holy baptism, but also to the holy sup- 
per, and the shewing forth of the Lord's death ; un- 
less it can be shown that the words, "till he come," 
have another signification, such as we have never 
yet met with in any commentator, since the text is 
not only too clear, but also too conclusive.* Com- 
pare this with Matt. 25: 31; John 14: 3; Acts i : 11; 
1 Thess. 4:16; Jude 14; Rev. 1:7; 22:12, 20. 



THE CHURCH OF GOD OBSCURED AND RENDERED 

ALMOST INVISIBLE IN SOME PLACES; AND 

WHAT HAS BEEN THE CAUSE OF IT 

FROM ANCIENT TIMES. 

As the moon, notwithstanding her substance and 
body never perish, is not always seen in her full light 
by the human eye, either, because she sinks beneath 
the horizon, or, being too close to the sun, is ob- 
scured by him, or, being far from the sun, is dark- 
ened by the shadow of the earth, which is called an 
eclipse; even so it is with the substance and appear- 
ance of the church of God on earth. The latter, 
though never perishing entirely, does not always 
show herself in her full form, yea, at times she seems 
to have vanished altogether, yet not in all, but only 
in some places, either through the slothfulness of 
some people, who, from want of regard, or for some 



* Whenever, in the New Testament, the coming of Christ is 
spoken of, there is generallv, yea, universally, meant by it his last 
coming to judgment. "Then . . . they shall see the Sou of man 
coming in the clouds of heaven with power and great glory," Matt. 
24:30. "Behold, he cometh with clouds; and every eye shall see 
him, and they also which pierced him." Rev. 1:7; also 1 Cor. 11 : 26. 



24 



INTRODUCTION. 



other reason, neglect the external, manifest com- 
mandments of God, or on account of some miscon- 
ceptions or errors that have arisen, and whereby 
sometimes many of the true believers have been per- 
verted, and seduced from the true worship of God; 
or in consequence of persecution, violence and tyr- 
anny, exercised against the faith and the practice of 
it, on account of which the pious are compelled to 
hide and, as outcasts from mankind, seclude them- 
selves in forests, wildernesses, and solitary places; so 
that its characteristics, light and virtue could not be 
seen, much less, known, by the common world. 

When the Church of God of the Old Testament 
was in Egypt, it could not observe its divine wor- 
ship, but had to request permission "to go three 
days' journey into the wilderness, and sacrifice to 
the Lord." Ex. 8 : 26, 27, compared with Ex. 
10: 26. 

During the forty years that this same people was 
in the wilderness, such remarkable events happened 
that all their children remained uncircumcised, not 
receiving circumcision until they had become old, 
and arrived in the land of Canaan, at mount Aralot. 
Josh. 5 : 2 — 8. 

In the time of Elijah this church was so greatly 
obscured on account of persecution, that he thought 
that he alone was left, though God had reserved to 
himself seven thousand persons who served him, 
and had not bowed their knees to Baal. 1 Kings 
19: 14, 18; Rom. 11 13,4. 

When this people had been carried away into 
Babylon, the house of God, at Jerusalem, where di- 
vine worship was wont to be made, lay waste, and 
the stones of the sanctuary were scattered in all the 
streets; yea, among the people in Babylon, matters 
were in so bad a condition, in regard to religion and 
the songs of praise with which they were wont to 
worship God, that they had hung their harps on 
the willows that were planted there - by the rivers, 
Ps. 137: 1 — 4; for which reason they were numbered 
among the dead and among those that go down to 
the grave. Bar. 3:10 — 14. 

After the Babylonian captivity, in the time of the 
Maccabees, many of the church of Israel, because 
of the existing clanger, hid themselves in caves, in 
order that they might keep the Sabbath. 2 Mace. 
6:11. 

All these obscurations, like sad eclipses in the di- 
vine worship, have happened in the church of God 
of the Old Testament, before the birth and advent 
of Christ into this world; and much more might be 
said in regard to this, if it were necessary, but we 
consider it sufficient to have made simple mention 
of it from time to time. 

The same took place also after the advent of 
Christ in the church under the gospel, which was 
composed of Jews and Gentiles; she, too, could not 
always raise her head with safety, but was ofttimes, 
like the sun behind clouds, concealed from the com- 
mon sight of men. 

Even in the time when Christ dwelt bodily among 
men, and had risen from the dead, his disciples, the 
chief members of his church, sat concealed, with 
closed doors, for fear of the Jews. John 20: 19. 



After the ascension of Christ, the very numerous 
church which was at Jerusalem, dispersed, on ac- 
count of persecution, through the lands of Judea 
and Samaria, except the apostles; so that this dis- 
tinguished church, which, it appears, was the chief 
one on the face of the earth, had to sojourn secretly 
in a strange land. Acts 8:1. 

Afterwards, when the emperor Domitian had ban- 
ished John, the holy apostle and evangelist, for the 
Gospel's sake, to the island of Patmos, the Holy 
Ghost revealed unto him the future state of the 
church of Christ, namely, that she would have to 
flee into the wilderness, on account of the persecu- 
tion of Antichrist, and there be fed by God, a thou- 
sand two hundred and threescore days, which, reck- 
oned according to prophetic language, means as 
many years. Rev. 12 : 6 — 11. 

Whether we begin to reckon these years from the 
death of the apostles; or with the year 300, when 
the so-called patriarchs had their origin; or with the 
year 600; or a little later, when Mohammed rose in 
the east among the Greeks, and the pope in the 
west among the Latins, and raised no small persecu- 
tion against the defenseless and innocent little flock 
of the church of Christ, so that all who did not wish 
to be devoured, either in soul or in body, had to 
hide themselves in deserts and wildernesses; let it 
be reckoned as it may, say we, a very long period 
is to be understood by it, which has extended to 
this, or, about, this time. 

Here the rose has blossomed very gloriously 
among the thorns. Song of Sol. 2 : 2. Here the 
dove that was in the clefts of the rock and in the 
secret places of the stairs, let her sweet voice be 
heard.* Verse 14. Here the Lord said : "A garden 
enclosed is my sister, my spouse; a spring shut up, 
a fountain sealed." Song of Sol. 4:12. Here the 
Son of God has fed, sustained and preserved his 
church against the sentence of worldly and carnal- 
minded men, who, because they are carnal, cannot 
comprehend the things of the Spirit of God. 

But, lest any should misconstrue our preceding 
proposition, let it be understood, that when we 
speak of the obscuration, concealment, or the be- 
coming invisible, of the church of God, we do not 
mean the church in general, or in all places, for the 
church in general has never been obscured and hid- 
den in all places at the same time; but we mean 
thereby some parts of the church in general, namely, 
some particular societies, belonging to the body of 
the general church which is spread over the whole 
earth. 

It must be stated, also, that by the term, general 
church, we do not understand all the churches which 
bear the Christian name ; but only those who "ex- 
press the Christian name by their upright faith and 
pure observance of the Christian and Evangelical 
commandments. 

Now the question arises, whether our church of 
the present day, called the Anabaptists, has truly 
descended, and derived her succession, from the 



* In the clefts of the rock and in the secret places of I 
that is, in persecutions and in solitary and strange region 
"among the thorns" signifies, in the power of cvil-mi' 
bloodthirsty tyrants. 



1C stairs, 

; just as 
ded and 



INTRODUCTION. 



25 



aforementioned church of God which has existed 
from the beginning, and kept the commandments of 
God in purity. 

But, in order to do this briefly and in the best 
manner, we shall leave untouched the time and con- 
dition of the church from Adam to Christ, as being 
an undisputed point ; and only examine the time 
and condition of the church after the advent of 
Christ; for the point of difference relates solely to 
those who and which, by virtue of true succession, 
have a right to the same. 



THE SUCCESSION OF THE CHURCH OF GOD, PER- 
SONAL SUCCESSION, AND SUCCESSION OF 
DOCTRINE. 

From the Latin word succedo, that is, to go under, 
or to take the place of one, is derived the word, sitc- 
cession, which we, though improperly, have mixed 
into our Dutch language. The various branches 
proceeding from this root, that is, the numerous 
words taking their origin from it, together with their 
significations, we leave untouched; in general we 
understand by it, to follow any one in his place, 
right, or reign. 

There is a twofold succession, natural and spirit- 
ual, political and ecclesiastical, or civil and ecclesias- 
tical; but we have to speak here only of the spiritual" 
and ecclesiastical, and not of the natural, political, 
or civil, succession ; for only the former, and, by no 
means, the latter, belongs here.* 

Now, as succession is of a twofold nature and kind, 
so also is each kind of the same twofold and distinct 
in itself. This will be shown plainly in the spiritual 
and ecclesiastical succession. 

In order to present this in a clear light, we say 
that the ecclesiastical succession may be considered 
in two ways : firstly, with respect to the succession 
of persons; secondly, with respect to the succession 
of doctrine. 

The latter is a sign and evidence of the former, 
so that the former cannot subsist without the latter. 
Where the latter is, the former need not be looked 
for so carefully. But where both are found in truth 
and verity," it is not to be doubted that there is also 
the true and genuine church of God, in which God 
will dwell and walk ; which has the promise of an 
eternal and blissful life; and about which the holy 
Scriptures glory and teach so much. 



PERSONAL SUCCESSION. 

As a great building, house, or castle, can be con- 
sidered, firstly, with regard to it as a whole, and, 
secondly, with respect to its different parts, so also 
the whole church of Christ can properly be con- 
sidered: firstly, in the whole or in general, as com- 
prising all the congregations in the whole world, 

* There is not only a natural and spiritual succession, which 
could be considered as indifferent only; but both, the natural and 
the spiritual, can be good or bad, for in both we find either the one 
or the other. But we purpose to speak here only of a spiritual suc- 
cession, and, moreover, of such an one that is good. This we shall 
consider with regard to good persons as well as to good doctrine. 



which have in common the most holy faith, and the 
practice, which, according to God's holy Word, 
must follow therefrom ; secondly, in any particular 
part of the same, as, this or that church which is in 
accord with it, as for instance, the church at Amster- 
dam, Harlem, Dort, etc. 

Likewise there is also (or, certainly can be) a two- 
fold personal succession; i. a general, 2. a particu- 
lar one. By the general is understood that succes- 
sion, which has been, in general, throughout the 
whole world, through a succession of true teachers, 
whether few or many, according to the opportunity 
of the times; who have rightly taught the truth, and 
propagated it according to their ability; concerning 
which (touching their doctrine, especially in regard 
to holy baptism, etc.) we have shown, which the 
true succession is, which, together with the observ- 
ance of all the other commandments of Jesus Christ, 
is recognized by us, according to the promise of the 
Lord given to the true teachers, Matt. 28 : 20. 

By the particular succession is understood the 
succession of teachers, from person to person, in a 
particular church, at a separate place, and sitting on 
a throne prepared for this purpose, as for instance, 
at Constantinople, of which the Greeks boast; but 
principally at Rome, about which the Latins, that 
is, the papists, make a great ado. But concerning 
this there is no promise, law, or commandment to 
be found in the whole Gospel, and we, therefore, 
nass nn * 



SUCCESSION OF DOCTRINE. 

Here the words of Tertullian are applicable. He 
says: "The Christian church is called apostolic not 
just because of the succession of persons, but on ac- 
count of the kinship of doctrine, since she holds the 
doctrine of the apostles." Lib. de praescript, etc. 

This doctrine every one who boasts| of the true 
succession, must prove from the true apostolic writ- 
ings, as the means by which the church was origi- 
nally instituted, subsequently established, and main- 
tained through all times (we speak of the Christian 
and evangelical church). Therefore, this doctrine 
must necessarily, also in these last times be the mark 
of the true succession. 

Now, if this is united with the common succession 
of teachers, we have everything that is necessary for 
the demonstration of the true church. This stands 
so fast that it cannot reasonably be disputed, much 
less, refuted. 

The question now will be, in what church the true 
apostolic doctrine has been held from the beginning, 



* The twelve tribes o 


Israel, con 


sidered a 


s a \ 


v-hole, were but 


one church ; but with resp 


eet to certa 




ho 1 


ad 


remained on 


the other side of the Jordai 


, namely, R 


euDeu i'. 


id. a 


id 


he half tribe 


of Manasseh ( Josh. 22 : 1 — 


) ; the tribe 


sofjudal 




He 


ijamin, who 


dwelt in Jerusalem, and 1 


irmed also 




d tl 


e r 


sidue of the 


multitude of Israel, whod 


velt by the c 






it could very 


properly be said, that Isif 


el consiste 


1 of three 




■ell 


es; 1. on the 


other side of Jordan ; 2. at 


Jerusalem 








etc. Even so 


there is but one church, %\ 


hich, keep 


'tig the tr 


it' f; 


itli 


is scattered 


over many places ; but « 
where they dwell, they ma 


ith respect 


to the 111 


illil 


lie 


ty of places 


y be called 


natty Jm 


■ekes 






t "Let no man glory 




vs Paul, 






21. We may 


not glory, therefore, in the 


succession 


ofeminei 


tpe 




is, if they do 


not derive their eminence 


from the en 


inence ai 


d 11 


.11 


o) the « 1 'i d 


of God. The prophet Jerei 


liah, going 


further \ 


et ii 


th 


s point, has 


cursed that man who trust 




d maketl 


fles 


h 1 


is arm. Jcr. 



26 



INTRODUCTION. 



and is still held; which is a privilege boasted of by 
many. We leave it to them, and content ourselves 
with the testimony of our conscience, compared with 
the holy Gospel of Christ and the faith of the holy 
church, of which mention is made, throughout, in 
the ancient church histories. 

To give evidence, then, of the faith professed by 
us, we declare, that we believe in our heart, and 
confess with our mouth : 



THE APOSTLES CREED. 

i. I believe in one God, the Father, the almighty 
Creator of heaven and earth. 

2. And in Jesus Christ, his only begotten Son, 
our Lord. 

3. Who was conceived by the Holy Ghost, and 
born of the virgin Mary. 

4. Who suffered under Pontius Pilate, was cruci- 
fied, died, and was buried. 

5. Rose from the dead on the third day. 

6. Ascended into heaven, and sitteth at the right 
hand of God, the almighty Father. 

7. From whence he will come to judge the living 
and the dead. 

8. I believe in the Holy Ghost. 

9. I believe in a holy general Christian church, 
the communion of saints. 

10. Forgiveness of sins. 

11. Resurrection of the flesh. 

12. And an eternal life. 

This is the most ancient and simple creed, which, 
it appears, was confessed already in or about the 
time of the apostles; and for which many, yea the 
greater part of the first Christian believers, have 
sacrificed their lives. But as, in the course of time, 
the true and simple meaning of the confession set 
forth was assailed and disputed by the contradiction 
and perverse interpretation of contentious and, not 
less, erring persons going under the name of good 
Christians; the true believers of the church of God 
were compelled, as often as this happened, and 
necessity required, to declare how they understood 
and interpreted this or that article. 

Hence it has come that at this day there are 
found among those who are called Anabaptists, va- 
rious confessions, which differ in style, but not in 
faith (we speak of the foundation of the same), in 
which confessions the creed set forth above is more 
fully interpreted and explained. 

Of these we shall present here principally three, 
which were acknowledged and adopted without con- 
tradiction as a unanimous confession, by a great 
number of teachers, assembled from various districts, 
in the year 1649, in the city of Harlem. Two of 
these had been drawn up at Amsterdam, in 1627 
and 1630, and the third at Dort, the 21st of April 
1632; all on account of certain church unions which 
took place subsequently in these years. 



First Confession. 

Drawn up at Amsterdam, the 27th of September, 
1627, called " Scriptural Instruction," concerning 
who the people are, on whom the peace of God rests, 
and how they are bound to peace and unity; given 
in answer to the following several questions, of which 
the first is: 

What are the fundamental and unmistakable 
marks by which the children of God and members 
of fesus Christ {being the church of God) can and 
must be known, according to the testimony of the 
word of the Lord? 

In order to answer this question correctly, we 
must consider what the means are, by which men 
become children of God, members of Jesus Christ, 
and the church of God. For although the blessed 
Lord Jesus Christ is the only meritorious cause of 
the justification of man, their adoption by God as 
his children, and the foundation of their eternal 
salvation (Rom. 3 : 24, 25; 1 Cor. 1 : 30; Tit. 3:7; 
Heb. 5 : 12 ; Eph. 1:5; Col. 3:11; Acts 4:12); 
God, the heavenly Father, of whom all things are, 

1 Cor. 8:6; and who is the true Father of the whole 
family in heaven and earth, Eph. 3 : 14, 15, has 
nevertheless been pleased to impute the merits of 
his Son Jesus Christ to man, and make him partaker 
of the same, through the means of faith in his be- 
loved, only, and only begotten Son (Rom. 3:25; 
Gal. 2:16; Eph. 2:8; John 3:15, 36; 6:40); 
whereby he owns them as children, and adopts them 
as heirs of everlasting life, according to the testi- 
mony of John, who says: "He" (that is, Christ) 
"came unto his own, and his own received him 
not. But as many as received him, to them gave 
he power to become the sons of God, even to them 
that believe on his name: which were born, not of 
blood, nor of the will of the flesh, nor of the will of 
man, but of God." John 1:11—13. Paul confirms 
this with these words: "Ye are all the children of 
God by faith in Christ Jesus. ' ' Gal. 3 : 26. Through 
this means — faith — apprehended from the word of 
God, and confirmed by the Holy Spirit, men are 
born of God ; hence, the appellation, children of 
God, truly belongs to them, since they have God 
for their father, and Christ for their brother. God 
the Father acknowledges them as his sons and 
daughters; and Christ, for this reason, is not ashamed 
to call them his brethren. (Rom. 10 : 17 ; 2 Cor. 
4 : 13; Rom. 8 : 16; John 1 : 12; 1 John 5:1; James 
2:18; 1 Pet. 1 : 23 ; Matt. 5 : 45 ; John * : 12, 13; 
3:2; 20: 17 ; Rom. 8 : 15; Gal. 4:6; Matt. 12:50; 

2 Cor. 6: 18; Heb. 2:11, 12). These children of 
God and brethren of Jesus Christ, are heirs of God, 
yea, joint heirs in the inheritance of their brother 
Jesus Christ, as has been promised to them by God 
the Father, through the means of faith, all the ac- 
quired benefits of our Savior Jesus Christ, which 
are, chiefly : forgiveness of sins, justification, and 
peace with God; and, because they are children of 
the resurrection, they shall not come into condem- 
nation, but are passed from death unto life; they 
shall enjoy salvation, eternal life, and unspeakable 
happiness, yea, possess all things that the Lord 
Christ possesses. Rom. 8 : 17; Eph. 1 : 11 ; John 



INTRODUCTION. 



27 



7 :3; Acts 10:43; Rom. 3 : 26; 4:5; 5:1; Gal. 2 : 16; 
Luke 20:26; John 5: 24; Matt. 16:16, 17; Mark 
16:16; Rom. 10:9; 1 Pet. 1:9; John 3:16; 
6 : 47 ; 17:3; 20 : 31 ; 1 John 5:11; 1 Pet. 1:8; 
Luke 22; Rev. 21 : 7. 

Hence, we reply, in conclusion to the question 
presented: That the fundamental, certain mark of the 
children of God and members of Jesus Christ, is that 
by virtue of which this appellation belongs to them 
in truth according to the promise of God, namely, 
the only saving faith which worketh by love; upon 
which God himself looks with gracious eyes, and 
which alone avails before him (Gal. 5:6; Jer. 5:3; 
Hos. 2:2; Jer. 5:1; Acts 8:37; 15:11; Is. 26:2; 
wherefore we, being one or unanimous with God, 
must have respect to it alone, seeing that the Lord 
Christ himself, promising Peter salvation upon his 
faith and confession, adds : ' ' Thou art Peter, and 
upon this rock I will build my church; and the gates 

01 hell shall not prevail against it." Matt. 16 : 18. 
We shall now briefly show, what faith in Christ is, 

what is to be believed, what its design is, and what 
are the internal and external operations of faith. 

This faith in Christ, by which men become par- 
takers of all the acquired benefits of Jesus Christ, is 
neither an uncertain opinion nor merely a bare con- 
fession of the mouth, but a firm and sure confidence 
of the heart, which doubts not the things promised 
by God in Christ; but has a firm assurance that he 
who has promised them is able also to perform them. 
Heb. 11:13; 3:6; Rom. 10:10; 4:20, 21. By this 
firm and sure confidence the believer in the promises 
of God is established in Jesus Christ his Savior, be- 
cause he knows that all the promises of God are yea 
and amen in him; on which he lays firm hold, as on 
an anchor of his soul, both sure and steadfast. Acts 
10:43; l Pet- 1 : 10, 11 ; John 8 : 56 ; Heb. 11 : 26; 

2 Cor. 1 : 20; Heb. 6: 18, 19. He believes with his 
heart that God, — for the fulfilling of his gracious 
promises, willing to show his great love toward man- 
kind who, through sin, had fallen into death and 
manifold corruptions, by redeeming them, — sent in- 
to this world for this purpose, when the time of all 
prophecies was fulfilled, his only, dear and beloved 
Son, who from eternity was with his Father in great 
glory and beloved by him before the foundation of 
the world, possessing great riches and being equal 
with God his Father, by whom all things were made, 
and without whom not anything was made of all that 
was made in heaven or upon earth, and in whom 
they all stand, since he upholds all things by the 
word of his power. Gen. 22 : 18 ; Deut. 8:15; Is. 
7:15; 9:6; 1 1 : 1 ; 40 : 9 ; Micah 5:2; John 3 : 16; 
Rom. 5:8; 9 : 31; 1 John 4:9, 10; Gen. 3 : 19; Wis. 
2 : 24; 4 Esdr. 7 : 48; Rom. 4 : 5, 12; 1 Cor. 15 : 21; 
Rom. 5 : 16 ; 4 Esdr. 3:7; Gen. 3 : 17; Rom. 1 : 2; 
8:3; Col. 1:13; Eph. 1:7; Gal. 4:4; Mark 12:6; 
1 : 11; Matt. 17:5; 3: 17; Heb. 1:8; 7:3; 13 : 8 ; 
1 : 3; John 16 : 28; 17 : 5, 24; 2 Cor. 8 : 9; Phil. 2:6; 
Rev. 1 : 18. 

He left his divine glory, form, and riches, went 
out from God, his Father, and came clown from 
heaven into this world, so that he was conceived by a 
virgin, and she brought forth this Son at Bethlehem, 
where God brings his first-born Son into the world 



in the likeness of sinful flesh. John 13:3; 3:13, 31 ; 
6 : 38, 51, 62; Eph. 4 : 9, 10; Is. 7 : 14; Matt. 1 : 23; 
Luke 2: 21; Is. 9:6; Luke 3:6; Gal. 4: 4; Micah 
5:2; Matt. 2:6; Heb. 1:6; Rom. 8 : 3. For the 
Word became flesh; that which was from the begin- 
ning, which the apostles saw, which they heard with 
their ears, and which their hands handled, of the 
Word of life ; for the life was manifested, so that 
there was seen that eternal life, which was with the 
Father. John 1 : 14 ; 1 John 1 : 1,2; John 1:9; 
20: 25, 27; Is. 40: 5, 9. Therefore, all true believers 
must show and ascribe to their Savior, not as to a 
creature, but as to the Creator, all divine honor, 
even as they do unto the Father. John 5 : 23; 3 : 30, 
31; 20 : 28. For, although, for a little while, he was 
made lower than the angels, yet all the angels of 
God must worship him. Phil. 2:10; Matt. 14 : 33 ; 
Heb. 1:6; For he is worthy of this who hath so 
loved us that he purchased us with his death, and 
washed us from our sins in his own blood; who died 
for our sins and rose for our justification; who de- 
stroyed the power of the devil, hell, and death; who 
abolished the sinful hand-writing of the law, and has 
forgiven all sins, reconciling to God the Father all 
things that are in heaven and earth, in that he made 
peace through the blood of his cross; who brought 
life and immortality to light, and unto whom we are 
appointed by God, to inherit eternal salvation. Rev. 
5:9; 1:5; Rom. 5:10; Acts 20 : 28 ; Col. 1:14; 

1 Pet. 1:19; Rom. 4:25; 5:6,8; Col. 2:13,14, 
19, 20; Heb. 2: 14; 1 Cor. 15: 54, 55; Rev. 20: 14; 
Is. 25 : 8; 2 Tim. 1 : 10; Eph. 1 : 10; 2 : 13; 1 Thess. 

5:9- 

Thus the Lord Jesus Christ, the Son of the living 
God, is the true corner-stone, the way and door to 
eternal life, and there is no other name given unto 
man, either in heaven or on earth, whereby he can 
be saved, and become a child or heir of God, than 
the name of our Lord Jesus Christ. Is. 28 : 16; Rom. 
9 : 33; Eph. 2 : 20; 1 Pet. 2:6; John 14: 6 ; 10: 9 ; 
Acts 4: 12. 

The believer, seeing, by faith, that God in his 
weightiest and unspeakably great promises is not 
mutable, but does, in truth, fulfill them through the 
giving of his only, dear, and beloved Son, feels as- 
sured by this, that there is nothing with God, which 
he shall not also give us with his Son. He, there- 
fore, has firm confidence, that the benefits which 
God has promised in and through the suffering, 
death, shed blood, resurrection and ascension of his 
Son, belong to the believer, and that he shall in 
truth receive them. Heb. 6: 17, 18; Ps. 33:4; John 
3:16; 1 John 4:9; Eph. 1:6; Col. 1:12 — 14; 2 
Tim. 4:8; Eph. 1 : 11 — 13 ; Rom. 8 : 32, 34, 38 ; 

2 Pet. 1:3; Gal. 2:21; Eph. 2:17; 2 Cor. 4:6, 7. 
This faith begets in the heart of the believer an in- 
ward taste of the kindness of God, and of the powers 
of the world to come; which is followed by gladness, 
joy, and a firm security of the Father's favor in the 
soul, whereby, in every time of need, he is enabled 
to say, confident that he will be heard, "Abba, 
Father;" and doubts not, though the thing prom- 
ised be not apparent to human eyes, nay, seem con- 
trary to nature, and transcends the comprehension, 
understanding and capability of man (Ps. 34:8; 



28 



INTRODUCTION. 



i Pet. 2:3; Eph. 2:7; Heb. 6:5, 19; 2 Cor. 4:17; 
Rom. 12:12; 14 : 17; 2 Col'. 6 : 10; John 8 : 56; Rev. 
19:7; Rom. 8 : 31, 38 ; Ps. 32 : 1 ; 1 Pet. 5:7; Ps. 
55:22; Rom. 8: 15; Gal. 4:6; Rom. 4:20; James 
1:6; Heb. 1 1 : 1 ; Rom. 4 : 18, 19 ; Heb. 1 1 : 1 1 ; 
Heb. 11:29), for the believer, by faith, looks .not 
only at the things which, through the creation and 
government of God, exist in nature (which man 
may comprehend and understand), but to the good- 
ness and omnipotence of the Promiser, unto whom 
nature and all creatural power in heaven, earth and 
sea, nay, death itself, must bow. Upon this ground 
the believer stands fast, even when, with Abraham, 
the father of the faithful, and with many of the pious, 
he is tried of God by things seemingly contradictory; 
for he is assured that God -cannot lie. Ps. 52:9; 
Rom. 4:21; Heb. 11:19; Ps. 135 : 5 ; Is. 40 : 26 ; 
4 Esdr. 3:21, 23; Josh. 10:13; Hab. 3:10, 11; 
Matt. 27:44; Is. 40:12; Rev. 20:11; Prov. 8:29; 
Jer. 5:22; Ex. 14:22; Heb. 11:10, 35; 2 Cor. 
1 : 10; Gen. 22:1; 1 Pet. 1 : 7. 

But this faith of the heart is known the very best 
unto God, who also, being the only discerner of the 
intents and thoughts of the heart, will judge the in- 
ternal signs of the faith of the heart, according as he 
finds it to be upright or dissembling. Jer. 17: 10; 
Acts 1 : 24; Rev. 2 : 23; Heb. 4: 12. But to man, 
who has no other way of judging this faith of the 
heart, than by the fruits of the same, which he hears 
and sees, there are given as signs by which to dis- 
tinguish it, the confession of it with the mouth, and 
the obedience of faith as manifested in outward 
works. Therefore the believer, according to the 
command of Christ, must confess openly before 
men, to the honor of his Creator and Redeemer, 
what he believes and experiences in his heart, no 
matter, what sufferings may result to him on that 
account. He can not do otherwise, for he must 
hearken unto God more than unto men (Mark 16: 
16 ; John 3 : 36 ; 1 Cor. 2:11; John 3:11; Rom. 
10 : 10 ; 1:5, 16, 25 ; Acts 4 : 19, 20); for the Lord 
Christ hath said : ' ' Whosoever therefore shall con- 
fess me before men, him will I confess also before my 
Father which is in heaven." Matt. 10:32; Luke 
9:26. John says: "Every spirit that confesseth 
that Jesus Christ is come in the flesh is of God." 
1 John 4: 2, and Paul explains : "We having the 
same spirit of faith, according as it is written, I be- 
lieved, and therefore have I spoken;* we also be- 
lieve, and therefore speak. 2 Cor. 4: 13. 

That, therefore, oral confession proceeding from 
sincere faith conduces to salvation, Paul testifies 
with these words : "If thou shalt confess with thy 
mouth the Lord Jesus, and shalt believe in thine 
heart that God hath raised him from the dead, thou 
shalt be saved. For with the heart man believeth 
unto righteousness; and with the mouth confession 
is made unto salvation." Rom. 10:9, 10. 

This faith exhibits also its outward fruits of love 
worthy of the faith ; wherefore the believer, accord- 
ing to the teaching of the apostle Peter, must give 
all diligence to show forth from his faith, virtue, 



knowledge, temperance, patience, godliness, broth- 
erly love, and charity; and walk in the Spirit, whose 
fruits, as love, joy, peace, long suffering, gentleness, 
goodness, faith, meekness, temperance, are seen on 
them outwardly. 2 Pet. 1 : 5 — 7; Gal. 5 : 16, 22, 23; 
6:1; Eph. 5 ^g. By these good fruits, and by 
brotherly love, as external signs of the true faith, 
they are known as good trees, the salt of the earth, 
the light of the world, a light which is put on a can- 
dlestick, to give light unto all that are in the house, 
a city set on a hill which cannot be hid. And thus 
they let their good works so shine before men, that 
they, seeing them, may glorify God, the heavenly 
Father. Matt. 7 : 17, 20; 12 : 35; 5 : 13 — 16. 

For, as children who in their appearance and de- 
portment show forth their father's form and quali- 
ties, are thereby judged and known to be the chil- 
dren of such parent, even so the believers, having, 
through the new birth, become partakers of the 
divine nature (inasmuch as they pattern after God 
in virtues), are thereby judged or known to be his 
children; and, in order that they might well express 
this image, they are abundantly admonished by 
Christ and his apostles in regard to it. So, for in- 
stance, with these words: "Be ye therefore perfect, 
even as your Father which is in heaven is perfect. ' ' 
"But as he which hath called you is holy, so be ye 
holy in all manner of conversation;" "And every 

man purifieth himself, even as he is pure." 

"Be ye therefore merciful, as your Father also is 
merciful." Forgive one another, as God hath for- 
given you. 2 Pet. 1:4; 1 Pet. 1 : 23 ; John 3:6; 
1 John 4:7; 5:1; James 1:18; John 1 : 13; Rom. 
8:16; Matt. 5:48; 1 Pet. 1:15; 1 John 3:3; Luke 
6:36; Eph. 4:2; Col. 3:13. 

Again : ' ' Blessed are the peacemakers : for they 
shall be called the children of God. ' ' Matt. 5 : 9. 
The Lord says further: "Love your enemies, bless 
them that curse you, do good to them that hate 
you, and pray for them which despitefully use you, 
and persecute you ; that ye (show that ye) are the 
children of your Father which is in heaven : for he 
maketh his sun to rise on the evil and on the good, 
and sendeth rain on the just and on the unjust." 
Wherever, then, such similarity with God appears, 
through the putting on of the new man, which after 
God is created in righteousness and true holiness, 
these show forth the image of Christ in their mortal 
flesh. Eph. 4 : 24 ; Col. 3:10; Gal. 2 : 20 ; 2 Cor. 
5:17. They are an epistle of Christ, in which Christ 
can be seen, and read by all men; and they are 
justly called Christians; and, consequently, are true 
children of God, and members of Jesus Christ : 
therefore they must be recognized and accepted by 
all those who truly fear God, as belonging to one 
body, which is the church of the living God; and as 
having through this fruitful faith, fellowship with 
God the righteous Judge, with Jesus the mediator 
of the new covenant, with the church of the first- 
born, which are written in heaven, with an innumer- 
able company of angels, and with all the spirits of 
just men made perfect. 2 Cor. 3:2; Acts 1 1 : 26 ; 
Rom. 12:5; Eph. 4 : 4, 16 ; 1 Cor. 12:13; Acts 
20 : 28-; 1 Tim. 3: 15. Of this church Christ is the 
foundation, Head, King, Shepherd, Leader, Mas- 



INTRODUCTION. 



29 



ter and Lord, i Cor. 3 : 11; Eph. 4 : 15 ; Jer. 33 : 
15; Luke 1:33; John 10:11,14; 13:14. She 
alone is his body, adorned bride, dove, flock, and 
people, spiritual flesh of his flesh, and bone of his 
bones. Rom. 12:5; Rev. 21:2; Sol. Song 2: 14; 

Now, although this fruitful faith is the only certain 
fundamental mark by which the children of God 
and members of Jesus Christ shall be known, and 
through which alone they are also, by grace, made 
partakers of the (by us unmerited) benefits of Christ, 
God has notwithstanding been pleased to set forth 
and confirm to believers, by external, visible signs, 
the benefits and merits of his Son Jesus Christ, 
which, as has been said, are received only by faith, 
and retained by obedience, in order that the things 
signified (of the promises of the grace of God), 
might shine forth the more clearly by the external 
signs, partly to assure the consciences of the believ- 
ers, in the new covenant of the grace of God, and 
partly to bind the members of Jesus Christ together 
in unity, as members belonging to one body. For 
this purpose he has instituted in the church of the 
New Testament especially two such ordinances or 
signs suited to the things signified, in which all true 
believers find great benefit and comfort. These are 
the Holy Baptism, and the Holy Supper. Eph. 2 : 
7 ; John 1:16; Mark 16:16; Luke 22 : 19 ; Acts 
2 : 38 ; 1 Cor. 11 : 24 ; ■ Jer. 31:31; 1 Pet. 3:21; 
1 Cor. 12:13; 10:17; Rom. 6:5; Matt. 28 : 19, 26. 

OF HOLY BAPTISM. 

Holy baptism is an external, visible ordinance; 
the rite of which consists in this : that all those who 
hear believe, and receive gladly with a penitent 
heart, the doctrine of the holy Gospel, are baptized, 
for a holy purpose, with water, in the name of the 
Father, and of the Son, and of the Holy Ghost, ac- 
cording to the institution of Christ, and the usage of 
his apostles. Acts 2 : 41; Matt. 3:11; Acts 1 : 35 — 
38; 10:48. 

The benefit which the Lord God, on his part, 
declares through the sign of baptism, is: The wash- 
ing away of the sinful corruptions of the soul, 
through the shedding of the blood of Christ; which 
signifies the forgiveness of sins, obtained through 
this blood, to the assurance of a good conscience 
with God, by which believers comfort themselves 
with the promise of eternal salvation. Acts 22 : 16; 
Col. 1 : 14; 1 John 1:7; Heb. 1:3; Rev. 1 : 5. 

The obligations which baptism lays upon those 
baptized, are: That they, burying their sins thereby 
into the death of Christ, bind themselves to the new- 
ness of the life of Jesus, in order to employ, as mem- 
bers of the body of Christ (having put on Christ), 
each his several gift, for the maintenance and im- 
provement of this body in spiritual and temporal 
things; and further, that they as the true household 
of God, and citizens of the heavenly Jerusalem, 
must obey the civil laws of their King by observing 
all his commandments. Rom. 6:3,4; Col. 2:12; 
Gal. 3 : 27; 1 Cor. 12: 25; Eph. 2 : 19; Matt. 28 : 20. 

OF THE HOLY SUPPER. 

The holy Lord's Supper is an ordinance instituted 
by Christ Jesus in remembrance of himself, to be 



observed until his coming, by all who are baptized 
on true faith in Christ to one body, in the church of 
the New Testament. Matt. 26 : 26 ; 22 : 19 ; 1 Cor. 
11 : 24, 26. 

This rite consists in this, that a minister of the 
Gospel, according to the institution of Christ, and 
the usage of his apostles, takes bread and wine for a 
holy purpose, breaks the bread, and pours in the 
wine, and, after preparation and giving of thanks, 
dispenses both to the believing members. The bro- 
ken bread is eaten, and the wine drank; Christ's 
passion or bitter suffering and death, and the shed- 
ding of his precious blood; also the motives for this, 
together with the benefits of his death, through 
which man receives the remission of his sins, which 
is signified by this visible sign — all this is proclaimed 
thereby, in order that the believing church may 
give thanks to God for this benefit, and, as behooves 
members of one body, live and walk together here, 
as one heart and soul, in peace and love and unity. 
Luke 22: 19, 20; Acts 2:42; 20: 11; 1 Cor. 10: 16, 
17; 11 : 23—25; Acts 4: 32. 

The sum of all that has been said is; 1. that 
the Lord Christ is the foundation and only merito- 
rious cause of eternal salvation ; 2. that true faith in 
him is the means whereby we become children of 
God and partakers of his merits ; 3. that the chil- 
dren of God are to be known outwardly by the con- 
fession and fruits of their faith; 4. that God, through 
the external signs of Holy Baptism and the Supper, 
sets before the eyes of his children his gracious ben- 
efits, and binds them, as members of Jesus Christ, 
to one body, that is, to a church of God and Christ, 
whereby they are also admonished to the obedience 
they owe. 

Here the answer to the' first question might be 
concluded, but, since the Lord God, for the welfare 
of his church, and the propagation of the truth, as 
being promotive of the honor of his name and the 
salvation of mankind, has instituted other ceremo- 
nies and laws, besides certain offices, which, accord- 
ing to the circumstances of the case, the true mem- 
bers of the church of God are bound to observe ; ' 
we shall, as briefly as is possible and proper, subjoin 
these to what has preceded; and this the more, as 
our peace presentation to people of the same faith 
points partly to them; that it may appear the more 
clearly, whether they agree with us, and we with 
them, in the order of the Christian household, to 
live according to it, through Christian obedience, 
together in love, peace and unity, without thinking 
for any reason, ever again to separate one from an- 
other. 

OF THE OFFICE OF TEACHER AND DEACON IN THE 

CHURCH; ALSO HOW THE ELECTION TO, AND 

THE CONFIRMATION IN, THESE OFFICES, 

MUST PROCEED, ACCORDING TO THE 

ORDINANCE OF GOD. 

As a body consists of different members, each of 
them having its own and special function, according 
to the effectual working in the measure of every 
part, making increase of the body unto the edifying 
of itself, even so it is with the church of God; For 
although each believer is a member of the body of 



SO 



INTRODUCTION. 



Christ, yet not all are therefore 'pastors, teachers, 
elders, or deacons, for these are those who have 
been properly appointed to such offices. For this 
reason, the administration of these offices, as : the 
public preaching of the word of God, the adminis- 
tering of the holy ordinances of baptism and supper, 
according to the institution of Christ, and the usage 
of his apostles, appertains to persons thus ordained, 
and elected thereto — the pastors and teachers; just 
as it is the province of the deacons, to provide for 
the necessities of the poor. Rom. 12:4; 1 Cor. 
12:12; Eph. 4:7; Acts 20 : 28 ; Tit. 1:1; Rom. 
12:7; 2 Tim. 4:2; 1 Pet. 5:2; Matt. 28 ; Mark 
16; Acts 6; 1 Tim. 3:8; 5:9. 

Concerning their calling and election to these 
offices, regard must be paid to the conditions re- 
quired in those persons who will worthily fill said 
offices, according to the requirements of the apostle, 
1 Tim. 3; Tit. 1. In order to obtain these, the 
church must prepare herself by a devout fear, by 
fasting and prayer, with constant invocation of the 
name of God, that as the discerner of all hearts he 
will show through the unanimous vote of the church, 
whom he counts worthy of such office ; trusting that 
the Lord, who hears the prayers of those who are 
assembled in his name, and grants the petition of 
the godly, will, by his Holy Spirit, manifest his co- 
operation, and bring forth those whom he knows to 
be fit for this office; whereupon, after having been 
examined, they are confirmed to this office, before 
the church, by the teachers, with the laying on of 
the hands. Acts 1 : 24 ; 6 ; Luke 6:8; Matt. 8 ; 
1 Tim. 3 : 10; 4: 14; 5 : 22; 2 Tim. 1 : 6. 

OF FEET-WASHING. 

Feet-washing we confess to be an ordinance of 
Christ, which he himself performed on his disciples, 
and, after his example, commended to true believ- 
ers, that they should imitate it, saying: "If I then, 
your Lord and Master, have washed your feet; ye 
also ought to wash one another's feet. For I have 
given you an example, that ye should do as I have 
done to you." Again: " If ye know these things, 
happy are ye if ye do them. John 13 : 14, 15, 17. 

The purpose for which the Lord has instituted 
this ordinance is principally this: That we may re- 
member in true humiliation, that by grace, we are 
washed from sin through the blood of Christ, and 
that he, our Lord and Master, by his lowly exam- 
ple, binds us to true humility towards one another. 
John 13:8, io, 14. The apostle classes feet- washing 
among the good works. 1 Tim. 5 : 10. 

OF MARRIAGE. 

Marriage we hold to be an ordinance of God, 
which was first instituted by God in paradise, and 
confirmed in our first parents, Adam and Eve, who 
were created after the image of God, male and fe- 
male, while they both were yet in favor with God. 
Gen. 2 :22; 1 : 27. 

In accordance with this first institution, and agree- 
ably to Christ's ordinance, Matt. 19:5, the mar- 
riage of children of God (who are not too nearly 
related by consanguinity) must be entered into, 
after prayer, and kept inviolable, so that each man 



shall have his own, only wife, and each wife her own 
husband; and nothing shall separate them, save 
adultery. Lev. 18; 20; 1 Cor. 5:1; Matt. 19; 
Rom. 7:2; 1 Cor. 7:2; Matt. 5:32; 1 Cor. 9:5. 

Thus, it is lawful for a brother, to take a sister to 
wife ; a sister, also, may be married to whom she 
will, only in the Lord, that is, according to the 
ordinance and pleasure of the Lord, as mentioned 
before. But we do not find, that God has any- 
where, through his word, ordained or institued, that 
a believing member of the church should enter into 
matrimony with an unbelieving, worldly person; on 
the contrary, we find, that God the Lord was very 
angry with those who did so, and declared that they 
were flesh, who would not be led by his Spirit; 
therefore, we reprove all those who follow herein 
the lust of their flesh, in the same manner as we do 
other carnal sinners. 1 Cor. 7:39; Deut. 7:3; Neh. 
10:30; 13:25 — 27; Gen. 6:6. 

OF THE OFFICE OF THE MAGISTRACY. 

The secular power or magistracy is ordained by 
God in all countries, and bears the sword not in 
vain, for it is the minister of God, and a revenger, 
for the punishment of evil doers, and for the praise 
of the good. Rom. 13:2,4; Sir. 17:18; 1 Pet. 2:14. 

Every one is commanded to be subject unto the 
higher powers. Whosoever therefore resisteth the 
power, resisteth the ordinance of God: and they 
that resist shall receive to themselves damnation. 
Rom. 13:1, 2. 

All true believers are therefore in duty bound by 
the word of God, to fear the magistracy, to render 
honor and obedience to the same, in all things not 
contrary to the commandments of the Lord, and to 
pay tribute, custom, and taxes to them, without 
gainsaying or murmuring, seeing that, according to 
the words of Peter, we must submit ourselves to 
every ordinance of man for the Lord's sake, and 
pray to Almighty God for them ; also to give our 
greatest thanks to the Lord for good and reasonable 
authorities. Rom. 13:7; Acts 4:19; 5:29; 1 Pet. 
2:13; Jer. 29:7; Bar. 1:11; 1 Tim. 2:2. 

Yet, we do not find, that the Lord Jesus Christ 
has ordained this office of secular authority in his 
spiritual kingdom — the Church of the New Testa- 
ment — or added it to the offices of his church ; nor 
has he given them laws adapted for such office and 
government; but he said to his disciples: The kings 
and lords of the Gentiles, and they that exercise 
authority among them, are called gracious lords. 
But it shall not be so among you. Matt. 20: 25, 26; 
Luke 22: 25, 26. Here we leave the matter, as we 
do not consider it necessary to enter into farther 
details. 

OF THE SWEARING OF OATHS. 

For the confirmation of a cause which was just 
and true in itself, the Old Testament fathers were 
permitted to swear by the name of God. Deut. 
6:13; Matt. 5:33. 

But the Son of the living God, the King and Law- 
giver of the New Testament, whose command we 
are bound, through a voice from God out of heaven, 
to obey, has forbidden Christians all swearing, as 



INTRODUCTION. 



31 



does, likewise, the apostle James; therefore, the 
swearing of oaths is forbidden to the believers of the 
New Testament. Matt. 3:17; 17:5; 5:34; James 
5:12. 

OF SEPARATION. 

Separation, or the putting away from the church, 
is a decree or sentence of the same, by virtue and 
authority of the word of God, against a member, or 
members, of the church, who, through open sins, a 
scandalous life, heresy, or stubbornness, have sepa- 
rated themselves from God and the fellowship of 
Jesus Christ, and no longer belong into Christ's 
kingdom, or to his church; therefore, their brother- 
hood, or sisterhood, is renounced, by virtue of the 
word of God, in the name of the whole church. 
1 Cor. 5:3; Matt. 18: 18; 1 Cor. 5:1; Rom. 16: 17; 
Tit. 3; Matt. 18: 17; Is. 59; Tit. 1 : 16. 1 Cor. 6:9; 
Gal. 5:21; 1 Cor. 5:12; 2 Cor. 2 : 8. 

The reasons for which this is done, and to which 
the church must have respect in the separation, are 
principally these : 1 . To show that her doctrine does 
by no means permit such sins, but is wholly opposed 
to them: that, by so doing, the doctrine may be pre- 
served pure, and the name of God glorified. 1 Tim. 
1 : 20 ; Tit. 1:13; 2 Tim. 4 : 15, 23 ; 2. Through 
separation to prove in fact that she is the enemy of 
sin, and will in no wise tolerate it, in order that all 
causes for reproach to the church may be averted. 

1 Cor. 5:1, 2; Tit. 2:8; 3. That not, by constant 
intercourse and fellowship with the evil, the good 
become leavened or corrupted. 1 Cor. 5:752 Tim. 
2:17; 4. That the sinner, through excommuni- 
cation and withdrawal may be convicted in his con- 
science, and moved to shame and reformation, that 
he may be saved. 2 Thess. 3 ; 1 Cor. 5 : 5, and 
5. That others, by hearing and seeing this, may be 
admonished, so that they will fear to follow such evil. 

But when the separated sinner shows genuine fruits 
of repentance, we must at all times be ready to 
receive him again in peace to the Christian com- 
munion of the church, if he earnestly requests it. 

2 Cor. 2. 

OF SHUNNING. 
Since daily intercourse and mingling with ungodly 
apostates, in common eating, drinking, buying, sell- 
ing, and similar unnecessary temporal or worldly 
transactions, is not only dangerous for the pious, 
who, thereby, may become contaminated, or be 
counted as companions of the apostate, but is also 
hurtful to the apostate himself, since he, through 
such mingling, may probably harden in sin, and 
esteem his offense of less consequence, therefore, we 
understand from the word of God, that — in order to 
avoid, according to the unction of the Spirit, the 
dangers of sin, and offenses, and to bring the apos- 
tate sinner to shame and repentance — the true mem- 
bers of Christ must withdraw from the daily inter- 
course and communion with impenitent apostates; 
must shun them, and have nothing to do with them; 
and this without respect to persons, as far as they 
are not bound to the apostate by any command ot 
God ; for as one may do anything in the matter of 
shunning, which is contrary to love, benevolence, 
Christian propriety and justice, which supreme vir- 



tues a Christian is in duty bound to show unto all 
men, even to his enemies, for which purpose God 
has given all laws, which may, for no reason, be di- 
minished, much less, broken or transgressed. 1 Cor. 
5:5; 2 Tim. 2:21; 2 Thess. 3; Tit. 3; 2 Thess. 
3:14; 2 Pet. 1:6; Tit. 2:12; Rom. 13:8; Matt. 
5:44; Rom. 13:9, 10; 1 Tim. 1:5; Rev. 22:19; 
Matt. 5:19; James 2:1. 

OF THE SECOND COMING OF CHRIST, THE RESUR- 
RECTION OF THE DEAD, AND THE LAST JUDG- 
MENT. 

Finally, we believe, that the Son of the living 
God, the Lord Jesus Christ, our only Prophet, Priest 
and King, will visibly, as he ascended, descend from 
heaven, in the clouds, and all the holy angels ol 
God with him, with power and great glory, with a 
shout, with the voice of the archangel, and with the 
trump of God, which shall be heard everywhere. 
Then all men who have lived upon earth, and have 
died, good and evil, just and unjust, shall rise from 
the dead, in incorruption, with their own body, in 
which they have lived ; but those who still live on 
that day, and have not tasted death, shall be changed, 
in the twinkling of an eye, to incorruption, at the 
last sound of the last trumpet. Acts 1 : 1 1 ; Rev. 1:7; 
2 Thess. 1:7; 1 Thess. 4:16; Matt. 24:50; Zeph. 
1 : 16; Matt. 25:7; 2 Cor. 5 : 10; Rom. 14: 11; Jer. 
5 : 29; Acts 24: 15; 1 Cor. 15 : 42; Jer. 26: 19; 1 Cor. 
i5 : 38, 52- 

Thus, the whole human family shall be placed 
before the judgment seat of Christ; that every one 
may receive in his body, according to that he hath 
done, whether it be good or bad. For the Lord 
Jesus Christ shall then, as a shepherd, separate the 
sheep from the goats. Those who have done good, 
he shall set on his right hand, but those that have 
done evil, on the left; and he shall there pronounce 
the eternal, irrevocable sentence. 2 Cor. 5:10; Matt. 
25:32, 33, 46; Jude 14. 

To the true believers, who, through faith, have 
done works of love and mercy, he shall say: ' ' Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world." 
These shall be caught up in the clouds, to meet the 
Lord, who shall take them away with him into life 
eternal, in the heavenly glory and splendor, where 
they shall forever be with the Lord, in the innumer- 
able company of the holy angels, in the society of 
Abraham, Isaac, Jacob, and all the pious, with great, 
unspeakable joy and gladness. 2 Pet. 1:5; Matt. 
25 : 35 ; Luke 16 : 9 ; 2 Pet. 1 : 11 ; 1 Thess. 4: 17, 
14; John 14: 3; 17 : 24; Dan. 12:12; 1 Pet. 1 : 8,9. 

But the unrighteous who have not known God, 
nor obeyed the Gospel of our Lord Jesus Christ, 
and have done no works of love or mercy, shall then 
be sentenced to everlasting fire, in these grievous 
and intolerable words: ' ' Depart from me, ye cursed, 
into everlasting fire, prepared for the devil and his 
angels;" "there shall be weeping and gnashing oi 
teeth." 1 Cor. 6:9; 2 Thess. 1:8; Rom. 2:9; Matt. 
25:41; 22: 13. 

These shall go, where their worm dieth not, and 
their fire is not quenched. There will come upon 
them tribulation and anguish, displeasure, wrath, and 



32 



INTRODUCTION. 



everlasting destruction from the presence of the Lord, 
and from the glory of his power. Is. 66:24; Mark 
9 : 46; Mai. 4:1; Rom. 2:9; 2 Thess. 1 : 9; 4 Esdr. 
9: 10; Luke 16: 24. 

May the God of grace and mercy preserve us, 
through Jesus Christ, his dear and beloved Son, in 
the power of the Holy Spirit, from this dreadful 
punishment of the ungodly,, and grant us his grace, 
that we may live holy here on earth, and die happy, 
to a glad resurrection and joyful appearance in the 
presence of his glory, Amen. 

Here follow two other questions and the answers 
to the same, which we could adduce, but we deem 
it unnecessary, since the treatise given embraces the 
substance or whole sum of the confession of saving 
faith, if it is only well apprehended. 

Added was also a letter, as a preparative for peace, 
and signed by various persons (elders and teachers). 

Given at Amsterdam, the 26th of September, 
1627. 



Second Confession, 

Also drawn up at Amsterdam, on the 7th of Oc- 
tober, 1630, called: Confession of Faith, and the 
principal articles of the Christian doctrine. 

[Not divided into separate articles, except the 
articles of belief in God, and the manner of life in 
the church.] 

We believe with the heart, and confess with the 
mouth, that there is one only, eternal, incompre- 
hensible, spiritual Being, which, in Scripture, is 
called God; to whom alone is ascribed omnipotence, 
mercy, righteousness, perfection, wisdom, all good- 
ness, and omniscience, and who is called a fountain 
of life, and the source of all good, the Creator of all 
things, and the Preserver of the same; who in the 
Old Testament bears various appellations — the God 
of Abraham, Isaac and Jacob, the God Schadai, the 
God Jehovah, the God of Israel, I am that I am, 
the Alpha and Omega, etc. ; but who in the New 
Testament is called by three distinct names — God 
the Father, Son, and Holy Ghost, whom we con- 
fess to differ thus far, namely: that the Father, as 
far as he is Father, is another than the Son; and 
the Son, as far as he is Son, is an other than the 
Father, and the Holy Ghost, as far as he is a true 
Holy Ghost, is an other than the Father and the 
Son, and that they, although differing in name, are 
nevertheless in their divine nature and attributes, 
one only, undivided God, according to the testi- 
mony of the Apostle : ' ' For there are three that 
bear record in heaven, the Father, the Word, and 
the Holy Ghost : and these three are one. Rom. 
10:9; Deut. 6:4; Is. 45:5,21; Rom. 3:30; 1 Cor. 
8:4; Eph. 4:6; Gen. 21:33; Ps. 90:2; Is. 49:28; 
Ps. 145:3; 4 Esdr. 8:21; Gen. 17:1; 2 Cor. 6:18; 
Ex. 34: 6, 7 ; Luke 6: 36 ; Ps. 1 1 : 7 ; Col. 3 ; Lev. 
19:2; Matt. 5:48; 1 Tim. 1:2; Ps. 103:8; Matt. 
19:17; Ps. 139; James 1:17; Gen. 1:1; Job 38 
and 39 ; Ex. 3:6; 6:6; 5:1; Rev. 1:8; 22 : 13 ; 
Matt. 28: 19; John 14: 16; 1 John 5: 7. 

That this Holy God, by his great power and in- 
comprehensible wisdom, created, in six days, out of 



nothing, heaven and earth, together with all things 
visible and invisible; and on the sixth day prepared 
man a body of the dust of the earth, breathed into 
his nostrils the breath of life, and thus made him a 
living soul, or man; that he exalted this man above 
all creatures, endowed him with wisdom, under- 
standing and reason, and made him Lord over all 
creatures; nay, above all this, created him in his 
divine image, in holiness and righteousness, for im- 
mortality, and placed him in the garden. of Eden, 
where he might have been happy forever, yet 
requiring of him true obedience, saying: "Of every 
tree of the garden thou mayst freely eat; but of the 
tree of the knowledge of good and evil, thou shalt 
not eat of it; for in the day that thou eatest thereof 
thou shalt surely die." From this we see the free 
will of man. Gen. 1:6, 9, 14, 24; Jer. 32: 17; Acts 
17 : 24 ; Gen. 1 : 26, 28 ; 2 : 7 ; Sh*. 17:5; Wis. 2: 23; 
Gen. 2: 8, 9. 

That man, through the subtlety of the serpent 
and the envy of the devil, was brought to disobey 
his Creator; whereby he, with all his posterity, fell 
into death and condemnation, and thus, from the 
most glorious, became the most miserable creature. 
Gen. 3:1; Wis. 2 : 24; 4 Esdr. 7 : 48 ; Rom. 5:12; 
1 Cor. 15 : 21. 

That the Lord God, seeing the fall of his most 
glorious creature, and that he could neither through 
himself nor through any other creature be redeemed 
therefrom, showed that he was a gracious and merci- 
ful God, yea, the supreme or only goodness, in that 
he sought to reconcile unto himself, out of pure 
grace and without any merit, man and all who had 
fallen in him. Ps. 49 : 8; Rev. 5:3; Ps. 33 : 5; Matt. 
19: 17; Rom. 5 : 12; 3 : 24; 2 Cor. 5 : 19. 

But, as the justice of God required, that the sin 
committed should not go unpunished, and as no 
creature could satisfy the former, he not only fre- 
quently promised man to send his only beloved Son 
as a Savior, but prefigured it by various types. Gen. 
3:15; 12:3, 7; 16:18; 24:19; 7:14; 9:6; 11:10; 
53; Jer. 23:5, 6:33:15; Dan. 7:13; 9:24; Micah 
5:2; Hagg. 2 : 23 ; Matt. 3:1; Ex. 12:3; 25 : 17 ; 
Num. 21:9; Deut. 30:15; Sir. 15:14. 

That the Lord, after as well as before the fall, left 
man his free will to accept, through faith in the 
promised Savior, the proffered grace of God, or to 
reject it, is evident not only from the sending out of 
his prophets, apostles, and disciples, but also from 
the kind invitation of his beloved Son; and this 
justly, in order that he, as a righteous judge, might 
have just cause, on the last day, to punish the de- 
spisers with the pains of hell, and reward the obedi- 
ent lambs with the joys of heaven. Matt. 28 : 19 ; 
Mark 16:15; Acts 17:31; Matt. 11:28; 22:9; 
1 Tim. 1 : 15; Tit. 2:11; 2 Thess. 1 : 8; Acts 3: 46; 
Rom. 2:5; Bar. 3 : 29 ; John 3 : 16, 36 ; 1 Thess. 
1:6; Heb. 6:10. 

That the Lord, being a true God, who does not 
repent of that which he has promised, when the 
time which he, in the secret counsels of his divine 
will, had determined was fulfilled, sent his only, own 
and true Son as a redeemer unto the world. 1 John 
5 : 20; Deut. 7:8; Gal. 4 : 4. 



INTRODUCTION. 



33 



And since there has been for many years, and 
still is daily, much disputation, concerning this 
birth of our Savior, according to the flesh; there- 
fore, we believe and confess, that it is a supernatu- 
ral birth, which cannot be fathomed by human rea- 
son. Yet, we believe and confess, by virtue of the 
Scriptures, that the eternal, not spoken, but itself 
speaking, real Word, which was before the founda- 
tion of the world in great glory with the Father, 
was before Abraham, was in the beginning with 
God, and was itself God; whose goings forth have 
been from of old, from everlasting, and through 
which all things are created and have their being; 
that this same, real Word, in the fullness of the 
time, came forth from the Father, and descended 
from heaven into the lowest parts of the earth, and, 
according to the prophecy (Is. 7), was (at Naza- 
reth, that he might be called a Nazarene) conceived 
in the virgin body of Mary (who, although be- 
trothed to Joseph of the house of David, yet was 
not known of him) by the power of the most high 
God, and the overshadowing of the Holy Ghost, 
and became flesh, remaining what he had been 
namely, God and the Son of God, and becoming 
what he had not been, namely, man and the son of 
man; in this manner, that we confess that the child 
which Mary bore, and which was born at Bethle- 
hem, grew up, and suffered on the cross, was out- 
wardly and inwardly, visibly and invisibly, as he 
sojourned here, the only, own, and true Son of 
God, and the Redeemer of us all. John 1:1; 17 : 5; 
8:58; Micah 5":i; John 1 : 3; 16:28; Eph. 4:9; 
Matt. 1 : 20; Luke 1:31; Matt. 2:23; John 1 : 14; 
Rom. 9:5; Ps. 2:7; Matt. 3:17; Luke 2:6,40; 
Matt. 27; 17:5. 

We believe and confess also, that he came to 
redeem us from the curse, and, therefore, became 
obedient unto the law, was circumcised on the 
eighth day, and named after the name announced 
by the angel before he was born, namely, Jesus, 
that he might make his holy name to agree with his 
holy work, namely, to save his people from their 
sins. Gal. 3:13; 4:5; Gen. 17:12; Gal. 4:4; 
Luke 2:21; Matt. 1:21; 18:11; Luke 19 : 10. 

We also confess that he is our only true high 
Prophet, High Priest, and spiritual King, who, in 
his office as a prophet has proclaimed unto us God's 
great, secret counsel of the eternal peace with God, 
through the holy Gospel, and, moreover, all that is 
necessary for us to the new life. Deut. 18: 15; Ps. 
110:4; Heb. 3:1; Jer. 33:15; Matt. 21:5; 13:35; 
Luke 10:5; John 3:3; Matt. 18:9. 

Who, in his office as priest, has not only offered 
up on the cross a sacrifice for his believing lambs 
that will avail forever ; but, after his glorious resur- 
rection, has entered into the holy of holies, yea, the 
most holy, namely heaven, not by the blood of 
goats and calves, but by his own blood ; by which 
he has obtained eternal redemption for all those 
who believe in him, yea, sitteth on the right hand 
of God his heavenly Father, where, as a high 
priest, he pours out his holy prayers for the igno- 
rance of his people, and obtains forgiveness for 
them. Eph. 5 : 2 ; Heb. 10:12; 9:12; Col. 3:1; 
Heb. 5:2, 5. 



Who, in his office as king, as a victorious prince 
has vanquished death, the devil, hell, and all our 
enemies, and has prepared a place for the mem- 
bers of his kingdom; ruling with the scepter of his 
word, and protecting those who put their trust in 
him, helping them to triumph till they receive the 
everlasting kingdom at his hand. 2 Tim. 1 : 10; 
Heb. 2:14, 15; John 14:2; Ps. 45:6; Eccl. 29:25; 
2 Cor. 2:14. 

But since his kingdom was not of this world, he 
did not take possession of it by carnal weapons of 
iron or steel, but through suffering and fighting in 
the flesh ; to which end he prepared himself for 
temptation, tribulation and suffering, and took upon 
him the cursed death of the cross, under Pontius 
Pilate ; we confess, moreover, that this same Lord 
Jesus Chi'ist, who was crucified at Jerusalem, and 
tasted death on mount Calvary, with exclamation of 
his groaning Spirit, and amidst the convulsions of 
heaven and earth, was the only and own Son of 
God, and that we are reconciled unto God by the 
blood and death of his Son, who by himself purged 
our sins. John 18: 36; Matt. 4:1; Luke 4:1; Matt. 
16:21; Gal. 3:13; Deut. 21:23; 1 Tim. 6:13; 
Matt. 27; Luke 23; 1 John 3:16; Rom. 8:22; 
5:10; Heb. 1:3. 

Who, also, as a sign that he was really dead, was 
taken down from the cross by Joseph of Arimathea; 
who wrapped him in a clean white cloth, and laid 
him in a new hewn tomb, before which a great 
stone was rolled, and a guard placed. Matt. 27 : 57. 

But, since it was impossible that he should be 
held by the hands of death, or that the Holy One 
should see corruption, therefore we believe and con- 
fess also, that by the glory of the Father, according 
to the predictions of the prophets, he was raised 
from the dead on the third day, amidst the con- 
vulsions of heaven and earth, and arose bodily; and 
that he certainly also confirmed his resurrection for 
forty days bywords, signs, and miracles, that he 
taught, comforted, and admonished his disciples, 
and finally, on Mount Olivet, was received by a 
cloud, and in their sight ascended visibly unto 
heaven, and entered into the holy of holies, seating 
himself, as a true high priest, mediator, and advo- 
cate between God and man, on the right hand of 
the Majesty on high, where he appears continually 
before his Father's face to make intercession for his 
believers. Acts 2 : 24; Ps. 16:10; Rom. 6:4; Acts 
13 : 34; Matt. 28 : 2; John 20 : 4; Luke 24 : 36; Acts 
1:12; Heb. 9:12; 1 John 2:1; 1 Tim. 2:5; Rom. 
8:34. 

And since before his precious suffering he taught 
and comforted them, not to let their hearts be afraid; 
that when he should have ascended to heaven, he 
would send them another comforter, the Holy Ghost; 
therefore, we believe that our Lord and Savior 
Jesus Christ, blessed forever, was, as true God, also 
found true in this particular, and did send, ten days 
after his ascension, the Holy Ghost in visible form 
to, or upon, his apostles in Jerusalem; which Holy 
Ghost is a wisdom, strength, and power of God, 
that proceeds from the Father through the Son, 
and, no less than the Father and the Son, is with 
them an eternal, undivided God ; also a teacher, 



34 



INTRODUCTION. 



leader and guide to all godfearing and consolation- 
seeking souls, showing them the way to and into 
the spiritual Canaan. John 14: 1 ; 15 : 26 ; 16:7; 
Matt. 21:3; Rom. 9:5; John 5: 20; Acts 2:2; Luke 
1:35; Acts 5:3; John 14:26. 

We believe, also, that the Lord God chose, first, 
the holy angels in heaven, then, two sanctified 
persons in paradise, and finally, of all the various 
nations of the earth, a penitent and believing people 
for his people; which is not only called a general 
Christian church or congregation of godfearing men; 
but which the Lord Christ has purchased with his 
precious blood, and washed and cleansed with the 
waters of the Holy Ghost, that he might present 
to himself a glorious church, not having spot, or 
wrinkle, or any such thing. And since the same is 
so dear to him, he would, for the prosperity and 
growth of his kingdom, not leave this holy church 
unprovided for; but provided her, not only before, 
but also after his ascension, with faith, love, hope, 
and other ordinances, and also with two special 
ministries, namely, the ministry of the holy Word, 
and the care for the poor, or the office of deacon; 
and appointed in it, some prophets, pastors, teach- 
ers, helpers and rulers, to provide by common 
counsel wisely for the church of God; and sent them 
out. Gen. 2:22; 4 Esdr. 5:27; Acts 20:28; Eph. 
5 : 26; 1 Cor. 6:20; Luke 10: 1; Eph. 4:11; 1 Cor. 
12:28; Mark 16: 15. 

In like manner, the apostles also commanded 
their followers, to choose such men with fasting 
and prayer. First, they shall be examined, then let 
them minister; and the believers shall honor, love 
and obey these men. Acts 6:3; 16 : 2; 1 Tim. 3 : 10; 
1 Thess. 5 : 13; Heb. 13 : 17; 1 Tim. 5 : 17, 18. 

And, inasmuch as this church bears the figure of 
the true church in heaven, they practice here on 
earth, externally in the preaching of the Word, of 
baptism, the supper, and other Christian ordinances, 
and internally in the spirit, a true communion, here 
and also in heaven with God and all the sanctified 
of the Lord, after which, in the last day, the true 
reality will follow. Acts 4: 32; Heb. 12:22. 

Matters, whereby those who unite in this church, 
submit willingly and obediently to the customs, laws 
and ordinances, which the Lord Christ, as the chief 
Head of his church, Eph. 5 : 23, and only Law- 
giver of the New Testament, Matt. 28 : 20, has or- 
dained in his church, and which are also taught 
and, in our weakness, practiced by us, viz, : 

1 . The Baptism of penitent and believing adults, 
which is an external evangelical act, in which the 
man who truly repents of his sins, who clothes his 
heart with faith in Christ, and thereby mortifies and 
buries his earthly members, and arises to a new, 
penitent life, is baptized by an unblamable minister 
ordained thereto, with common water, in the name 
of the Father, and of the Son, and of the Holy 
Ghost, for the remission of all his sins; and such 
a man, once baptized upon true repentance and 
scriptural faith, we do not baptize again. Acts 2 : 38; 
Mark 16 : 15, 16 ; Acts 8 : 14, 34, 36, 37 ; 10 : 43 ; 
1 Cor. 3:5; Rom 6:4; Matt. 3:11; Acts 10; Matt. 
28 : 19; Eph. 4:5; Heb. 6 : 2. 



2. The holy Supper of the Lord, also called the 
Christian communion, which is to be held among 
believers only, not with consecrated, but with common 
bread and wine; not only in remembrance of the 
precious, holy, and bitter suffering and death, and 
the glorious resurrection of our Savior and Re- 
deemer Jesus Christ, but also of the consolatory 
fruits thereby prepared for all believers; that they, 
by virtue of this, may not only be moved to sin- 
cerely deplore the bitter suffering and death of Jesus 
Christ, which he endured for the remission of their 
sins ; but also to praise and bless the Lord, with 
an internal, spiritual thanksgiving, for the benefits 
which have sprung therefrom; and, also, to confirm 
their Christian, brotherly, and spiritual communion 
by a holy and godly life, to the praise of the Lord. 
Matt. 26 : 26; Luke 22 : 19; Acts 2 : 46; 20 : 7; Mark 
14 : 22, 23 ; John 6:51; 1 Cor. 10 : 16, 17 ; 1 Cor. 
11:23, 24. 

3. Then follows the Washing of the saints' feel;. 
that is, when our fellow-believers from distant places 
come to visit us, we wash their feet, according as 
opportunity offers, after the custom of the Old 
Testament, and the example of Christ; thereby de- 
claring our humility toward God and our neigh- 
bor, with an humble prayer, that the Lord would 
strengthen us more and more in humility, and that, 
like as we have washed one another's feet, he would 
be pleased to wash and cleanse our souls with his 
blood and the waters of the Holy Ghost, from every 
stain and impurity of sin, that we may appear pure 
and blameless before his Father. Gen. 18:4; John 
13 : 5; 1 Tim. 5 : 10; Luke 22 : 26; Phil. 2 : 3. 

4. Likewise, The Works of love, which we divide 
into three parts: 1. That a believer is bound to bring 
his alms, according as the Lord has blessed him, 
to the deacons, that they may have wherewith to 
properly support the poor believers. 2. To visit, 
comfort, attend, and nurse, according to the nature 
of the case, the sick, imprisoned and sorrowing 
hearts. 3. When we see our fellow-believers in 
oppressive household cares, bad circumstances, or 
with an insufficient income, to assist them with ad- 
vice and in deed, and by giving them our custom 
in preference to a stranger. Matt. 6:1; Luke 12 : 33; 
16:9; Acts 6: 13; Matt. 25:35; Heb. 13:1 — 3. 

5. As Marj'iage which was good and rightly insti- 
tuted in paradise, was afterwards abused through 
lust by the children of the first world and also 
through hardness of heart by the Jews, the great 
Lawgiver of the New Testament restored it accord- 
ing to its original ordinance, Matt. 19:4; and the 
Apostle says, 1 Cor. 7 : 39: "The wife is bound by 
the law as long as her husband liveth; but if her 
husband be dead, she is at liberty to be married to 
whom she will; only in the Lord." By this we 
understand that a believer is not at liberty to unite 
in marriage with an unbeliever; but only with one, 
who, with him, of one heavenly Father, of incor- 
ruptible seed, and thus of a spiritual generation, is 
born anew, heavenly and spiritual; for since they 
in baptism have offered up their members unto God, 
and have given them to the obedience of their Head, 
Christ, they cannot take away these, their members 



INTRODUCTION. 



35 



from Christ, their Head, and be yoked together 
with one who is unregenerated. Gen. 2 : 24; 6 : 1, 2; 
Deut. 24 : 1; Matt. 19 : 8; 1 Pet. 1 : 23; John 3 : 15; 
Rom. 12:1; 1 Pet. 1:22; Eph. 5 : 23. 

6. The Office of the secular Authority we recog- 
nize as an ordinance of God, for the protection of the 
good, and the punishment of the wicked; we also 
recognize that we owe unto it honor, obedience, 
custom, taxes, and tribute, and that we should also 
pray for it; but we do not find that Paul mentions 
it among. the offices of the church, nor that Christ 
taught his disciples such a thing, or called them to 
it; but, on the contrary, that he enjoined them to 
follow him in his defenseless life and cross-bearing 
footsteps, prohibiting all revenge, not only that 
with arms, but also to return railing for railing; and, 
on the contrary, commanding to pray for one's 
enemies, to do good unto them who do us evil; and 
much of a similar nature which is connected with 
the office of the magistracy; hence we are afraid to 
fill such offices in our Christian calling. Rom. 13:2, 
3; 1 Pet. 2 : 13; Acts 4 : 19 ; Matt. 22 : 17 ; Rom. 
13:7; Tit. 3:1; Jer. 29 : 7 ; 1 Cor. 12 : 28 ; Matt. 
20 : 25 ; Luke 22 : 25 ; John 8:12; 10 : 27 ; Heb. 

12 : 2; 1 Pet. 2 :2i; Rom. 12 : 19; Matt. 5 144. 

7. The Swearing of oaths permitted in the Old 
Testament, and in which many abuses have crept, is 
prohibited by Christ and James, without any distinc- 
tion ; therefore it is not lawful for a Christian to swear 
the oath of blasphemy. Deut. 6:13; 10:20; Matt. 
5:37; James 5:12. 

8. But as in a good government ordinances with- 
out penalties lose their force the Lord also has not 
failed to place penalties to his ordinances; for Paul 
says: "Them that sin, rebuke before all, that others 
also may fear." 1 Tim. 5 : 20. Christ also, in Matt. 
18, has taught us to rebuke sinners. Paul teaches 
to purge out the old leaven, and to put away from 
among us those that are wicked; by which we under- 
stand the Christian Ban which is instituted for the 
shaming and conversion of the sinner, and for the 
purpose of keeping the church pure, lest a little 
leaven leaven the whole lump (1 Cor. 5:6, 13; Deut. 

13 : 5; 2 Thess. 3 : 14; Gal. 5:9), according to Matt. 
16:19: "I will give unto thee the keys of the king- 
dom of heaven," and Matt. 18:18: "Whatsoever 
ye shall bind on earth shall be bound in heaven; 
and whatsoever ye shall loose on earth shall be 
loosed in heaven. This discipline is used against 
those who have once been enlightened, and have 
received for truth the sound doctrine of Christ, but 
who afterwards fall into false doctrine and heresy. 
These, after they have been admonished once or 
twice, but still persist in their evil principles, shall, 
by Christian Separation, be avoided and shunned, 
Tit. 3 : 10. Further, it is also used against persons 
who are going astray in the gross works of the flesh, 
upon sufficient confession of such persons them- 
selves, or upon the testimony of other commendable 
witnesses; for such the church must have, before 
she may proceed with the separation. Gal. 5:21; 
Eph. 5:5; 1 Cor. 5:3; 6:9. 

9. We understand, that Marrying out of the 
Church is sinful, since it is contrary to the com- 



mand of the Lord, and has at various times been 
reproved by the Lord and his prophets, through 
deeds as well as through words; and since it is a 
sin, arising either from a carnal, sensual life, or from 
a want of confidence in God, as though he would 
not provide him with a virtuous spouse; and is, 
moreover, committed with premeditation, for which 
reason it cannot be included in Gal. 6:1: " If a man 
be overtaken in a fault, .... restore such a one in 
the spirit of meekness," but much rather in Num. 
15:30: "The soul that doeth aught presumptu- 
ously, shall be cut off from among his 

people," therefore many godfearing men, who were 
assembled at different times, have understood, as 
also we understand, that marriage out of the church, 
with impenitents and unbelievers, is also to be pun- 
ished with separation from the church, that they 
may the more earnestly seek repentance. 

But as all sins are not equally great, and do not 
actually deserve separation without previous admo- 
nition, there is observed in the reproving of sin 
between brother and brother the rule in Matt. 
18 : 15— 18. And if any man is overtaken in a fault, 
then the rule Gal. 6 : 1 is followed. 

Now, since we also understand that there can be 
no separation where no withdrawing is found, we 
confess also that we are in duty bound to admonish 
(1 Thess. 3:15) the one separated, to reconcile him- 
self to the church by true repentance; and if there 
is in him a willingness to reconcile himself, to make 
haste with the anointing or reinstating, and not to 
wait with those who have married out of the church, 
until he or she bring with him, or her, the spouse 
married out of the church. 2 Cor. 2 : 8. But if the 
good admonition should be heedlessly rejected, 
since the daily intercourse of the ungodly apostates 
is unedifying, polluting, offensive, and frequently 
hardens the sinner in his wicked life; we confess 
that the person separated, or punished with the ban, 
is to be avoided and shunned, even without the 
aforesaid admonition, immediately after the sepa- 
ration, in common, free, worldly transactions, as: 
In eating and drinking, buying and selling, and 
such like unnecessary matters ; yet with this distinc- 
tion, that it be done with such moderation and dis- 
cretion that the word of God may everywhere 
retain its place, and the higher laws and command- 
ments of the Lord, by which the believer is bound 
to the separated one, be not broken, but that every- 
where necessity, word, promise, love, benevolence, 
mercy, justice, and Christian discretion be observed. 
1 Cor. 5:5:2 Tim. 2 : 16 — 18; 2 Thess. 3 : 14; Tit. 
3 : 10; Luke 6 : 36; 2 Pet. 1 : 6. 

Likewise, if one man understand the passage 
respecting shunning, in 1 Cor. 5, in a higher, and 
another man, in a lower sense, both men being god- 
fearing in their life, they should, until further en- 
lightenment, be borne with in love, without conten- 
tion or disputing. 

Whosoever seeks, in human weakness, to live 
according to these, the chief, as well as to other 
commandments, doctrines, and ordinances of the 
Lord (more explicitly defined in his holy Word), 
and thus to accomplish his pilgrimage on this earth, 
of him we believe that he will not only feel at his 



36 



INTRODUCTION. 



departure from earth a sure witness of his conscience, 
and have a glad hope ; but at the resurrection of the 
dead will indeed find it to be so, that all his sins 
will be forgiven him through the holy merits and 
comforting intercession of Christ. Luke 24 : 47 ; 
Col. 1 : 14; Acts 13 : 38; 1 Tim. 2:5; 1 John 2:1; 
Rom. 8 : 34. 

Finally, we believe also, that our Savior Jesus 
Christ, forever blessed, shall visibly come again in 
the clouds, like as he ascended before; not so hum- 
ble, lowly, and serving, as he appeared to the 
world in his holy incarnation; but glorious and mag- 
nificent, with the power and glory of all his angels ; 
not to call the sinner to repentance, but to hold the 
last judgment; to which end he will not only sit 
upon the throne of his glory, but, as the natural sun 
in Spring-time draws forth from the earth, not only 
flowers, herbs and good fruits, but also nettles, 
thistles, and thorns, so also, the true Sun of right- 
eousness, Jesus Christ, blessed forever, will then, 
with the sound of the trumpet call forth and cause 
to arise from the earth, all the great number of the 
dead who from the beginning of the world up to the 
present day have lived, died, and sown their bodies 
in the earth to corruption, and as the womb her 
fruit so shall the sea, hell, and death give up their 
dead ; then shall the dead be covered with their own 
skin, and with their own eyes behold God, yea, be 
clothed with their own bodies, in or with which they 
have here served or despised the Lord. And after 
those who then will be still living, will have been 
changed to immortality in the twinkling of an eye, 
the general multitude of all mankind will be placed 
before the holy throne of God, where the books of 
conscience shall be opened, and also another book, 
which is the book of life; and the dead shall be 
judged according to that which is written in these 
books, that every one may receive in his own body, 
either good or evil, according to what they have 
done, or how they have lived here. Then will the 
Lord, as a righteous Judge, separate the believers 
from the ungodly, as a shepherd divideth the sheep 
from the goats; and will set the believers, as obedi- 
ent lambs, on his right hand ; but the unbelievers, 
as wicked, rebellious, stinking goats, on his left 
hand. He will look upon the lambs with his loving 
eyes, and say to them in a voice sweet as the honey 
comb : ' ' Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of 
the world." But upon the goats his angry face 
shall be like the lightning, and his voice sound like 
the thunder, and he shall say to them: "Depart 
from me, ye cursed, into everlasting fire, prepared 
for the devil and his angels. Matt. 1:21; Acts 
4:12; 1 Tim. 1:15; Acts 1 : 1 1 ; Rev. 1:7; Matt. 
24:30; 2 Thess. 1:7; Matt. 25:31; 16:27; Acts 
17:31; Jude 14; Dan. 7:9, 13; Mai. 4:2; 1 Thess. 
4:16; Matt. 24:31; John 5:29; Dan. 12:2; 1 Cor. 
15:42; 4 Esdr. 7:32; Rev. 20:13; Job 19:26; Rev. 
1:7; 2 Cor. 5:10; Matt. 16:27; Rom. 2:6; 1 Cor. 
15:51; Matt. 25 : 32 ; Ezek. 34 : 17 ; Matt. 25 : 33, 
34,41; 4 Esdr. 16:10; 2 Thess. 1:8; Luke 17:24. 

And we also further confess that then the heavens 
shall pass away with a great noise, the sun shall be 
darkened, and the moon be changed into blood, 



the stars shall fall from heaven, and the earth and 
all that is therein shall be burned with fire; and then 
shall the irrevocable sentence of the Greatest King 
be executed. 2 Pet. 3:10; Rev. 6:12, 13. 

Then shall the ungodly, like sheep for the slaugh- 
ter, be driven to hell, and be cast into the great bot- 
tomless pit, where there will be no lack of fuel. 
There they shall not be laid on beds of down, but 
on biting moths, and be covered with gnawing 
worms, and tormented with flaming fire, so that 
their worm shall not die, neither shall their fire be 
quenched, but the torment of their pain shall ascend 
as the smoke of a fiery furnace, and it shall last for- 
ever and ever. But on the contrary, we confess, 
that the blessed of God shall be caught up in the 
clouds, to meet the Lord in the air, and shall then 
be led by the Lord Christ, their spiritual bride- 
groom, into heaven, before the throne of God, 
where he shall deliver up again to the Father* the 
kingdom and all power, that God may be all in all. 
Ps. 49:14; Is. 30:33; 14:11; 2 Thess. 1:9; Mark 
9:48; Is. 66:24; Rev. 9:2; 14:11; 1 Thess. 4:17; 
Matt. 25:6; 1 Cor. 15:28. 

Then shall the blessed of God be changed through 
the glory of God from glory to glory, their tears 
shall be wiped away; the crown of life, of glory, and 
of gladness, shall be placed on their heads; palms of 
victory shall be put in their hands, and they shall be 
adorned with the white robe of the righteousness of 
the saints. Thus shall they be joined to all the 
saints of God, and be led to the fountain of living 
waters, there to be refreshed for everlasting consola- 
tion; they shall be fed on the spiritual mount Zion, 
yea, shall follow the sweet lamb Jesus Christ, who 
has bought them with his blood and death, in the 
heavenly pleasure grounds, through contemplation 
of the holy God in his inestimable throne, the heav- 
ens in their beauty, and the angels in their joy. 
2 Cor. 3:18; Phil. 3:21; Is. 25 : 8 ; Rev. 7 : 17 ; 
James 1:12; 2 Tim. 4 : 8; 4 Esdr. 2 : 43, 46; Rev. 
7:9; 19:8; Matt. 8:11; Rev. 7:17; 14:1,4; 4 Esdr. 
8:21; Bar. 3:24. 

Then shall the blessed of God abound in heavenly 
joy, so that with angelic tongues and heavenly 
voices they will begin to sing with all the saints of 
God the new song, giving unto him who sitteth 
upon the throne, and unto the Lamb, praise, honor, 
glory, and blessing, for ever and ever. Amen. Rev. 
14:3; 7:10, 12. 

Thus done by us, the undersigned ministers, teachers, ami 
. elders of the United Friesic and Nigh German Churches, for 
ourselves, as well as in the name of our fellow-brethren and 
ministers, and strangers assembled at these proceedings with 
us, here at Amsterdam. October the yth, 1730, new style, and 
was subscribed to by fourteen persons, heads of the Churches, 
for themselves as well as in the name of the churches by whom 
they were sent. 



Third Confession. 
Drawn up at Dort, at a certain peace convention 
on the 21st of April, 1632, being a statement of the 
chief articles of our general Christian faith, as the 
same are taught and practiced throughout in our 
church. 
I. OF GOD AND THE CREATION OF ALL THINGS. 
Since we find it testified that without faith it is 
impossible to please God, and that he that would 



INTRODUCTION. 



37 



come to God must believe that there is a God, and 
that he is a rewarder of them that seek him : there- 
fore, we confess with the mouth, and believe with 
the heart, with all the pious, according to the holy 
Scriptures, in one eternal, almighty, and incompre- 
hensible God, the Father, Son and Holy Ghost, 
and in none more, nor in any other; before whom 
no God was made or existed, nor shall there be any 
after him: for of him, and through him, and in him, 
are all things ; to him be praise and honor forever 
and ever, Amen. Heb. 1 1 : 6 ; Deut. 6:4; Gen. 
17:1; Is. 46:8; 1 John 5:7; Rom. 11:36. 

Of this same one God, who worketh all in all, we 
believe and confess that he is the Creator of all 
things visible and invisible ; that he, in six days, 
created, made, and prepared, heaven and earth, 
and the sea, and all that in them is; and that he still 
governs and upholds the same and all his works 
through his wisdom, might, and the word of his 
power. 1 Cor. 12:6; Gen. 1; Acts 14:15. 

And when he had finished his works, and had 
ordained and prepared them, each in its nature and 
properties, good and upright, according to his 
pleasure, he created the first man, the father of us 
all, Adam ; whom he formed of the dust of the 
ground, and breathed into his nostrils the breath of 
life, so that he became a living soul, created by God 
in his own image and likeness, in righteousness and 
holiness, unto eternal life. He regarded him above 
all other creatures, endowed him with many high 
and glorious gifts, placed him in the pleasure gar- 
den or paradise, and gave him a command and pro- 
hibition; afterwards he took a rib from Adam, made 
a woman therefrom, and brought her to him, join- 
ing and giving her to him for a helpmate, compan- 
ion and wife ; and in consequence of this he also 
caused, that from this first* man Adam, all men that 
dwell upon the whole earth have descended. Gen. 
1:27; 2:7, 17, 18, 22. 

II. OF THE FALL OF MAN. 
We believe and confess, according to the holy 
Scriptures, that these our first parents, Adam and 
Eve, did not continue long in this glorious state in 
which they were created, but that they, seduced by 
the subtlety and deceit of the serpent, and the envy 
of the devil, transgressed the high commandment 
of God and became disobedient to their Creator; 
through which disobedience sin has come into the 
world, and death by sin, which has thus passed 
upon all men, for that all have sinned, and, hence, 
brought upon themselves the wrath of God, and 
condemnation ; for which reason they were of God 
driven out of paradise, or the pleasure garden, to till 
the earth, in sorrow to eat of it, and to eat their 
bread in the sweat of their face, till they should 
return to the earth, from which they were taken; 
and that they, therefore, through this one sin, be- 
came so ruined, separated, and estranged from God, 
that they, neither through themselves, nor through 
any of their descendants, nor through angels, nor 
men, nor any other creature in heaven or on earth, 
could be raised up, redeemed, or reconciled to God, 



See Acts 17: 26 : " And hath 



but would have had to be eternally lost, had not 
God, in compassion for his creatures, made provis- 
ion for it, and interposed with his love and mercy. 
Gen. 3:6; 4 Esdr. 3:7; Rom. 5:12, 18; Gen. 3:23; 
Ps. 49:8; Rev. 5:9; John 3:16. 

III. OF THE RESTORATION OF MAN THROUGH THE 
PROMISE OF THE. COMING CHRIST. 

Concerning the restoration of the first man and 
his posterity we confess and believe, that God, not- 
withstanding their fall, transgression, and sin, and 
their utter inability, was nevertheless not willing to 
cast them off entirely, or to let them be forever lost; 
but that he called them again to him, comforted 
them, and showed them that with him there was yet 
a means for their reconciliation, namely, the immac- 
ulate Lamb, the Son of God, who had been foreor- 
dained thereto before the foundation of the world, 
and was promised them while they were yet in par- 
adise, for consolation, redemption and salvation, for 
themselves as well as for their posterity; yea, who 
through faith, had, from that time on, been given 
them as their own; for whom all the pious patri- 
archs, unto whom this promise was frequently re- 
newed, longed and inquired, and to whom, through 
faith, they looked forward from afar, waiting for the 
fulfillment, that he by his coming, would redeem, 
liberate, and raise the fallen race of man from their 
sin, guilt and unrighteousness. John 1 : 29; 1 Pet. 
1:19; Gen. 3:15; 1 John 3:8; 2:1; Heb. 11:13,39; 
Gal. 4:4. 

IV. OF THE COMING OF CHRIST INTO THIS 

WORLD, AND THE PURPOSE FOR WHICH 

HE CAME. 

We believe and confess further, that when the 
time of the promise, for which all the pious forefa- 
thers had so much longed and waited, had come 
and was fulfilled, this previously promised Messiah, 
Redeemer, and Savior, proceeded from God, was 
sent, and, according to the prediction of the proph- 
ets, and the testimony of the evangelists, came into 
the world, yea into the flesh, was made manifest, 
and the Word himself became flesh and man; that 
he was conceived in the virgin Mary, who was 
espoused to a man named Joseph, of the house of 
David; and that she brought him forth as her first- 
born son, at Bethlehem, wrapped him in swaddling 
clothes, and laid him in a manger. John 4 : 25 ; 
16:28; 1 Tim. 3:16; John 1:14; Matt. 1:23; Luke 
2:7. 

We confess and believe also, that this is the same 
whose goings forth have been from of old, from 
everlasting, without beginning of days, or end of 
life ; of whom it is testified that he himself is the Al- 
pha and Omega, the beginning and the ending, the 
first and the last; that he is the same, and no other, 
who was foreordained, promised, sent, and came 
into the world; who is God's only, first and own 
Son; who was before John the Baptist, before Abra- 
ham, before the world ; yea, who was David's Lord, 
and the God of the whole world, the firstborn of 
every creature; who was brought into the world, 
and to whom a body was prepared, which he yielded 
up as a sacrifice and offering, for a sweet savor unto 



38 



INTRODUCTION. 



God, yea, for the consolation, redemption, and sal- 
vation of all mankind. John 3:16; Heb. 1:6; Rom. 
8:32; John 1:30;. Matt. 22:43; Col. 1:15; Heb. 
10:5. 

But as to how and in what manner this precious 
body was prepared, and how the Word became 
flesh, and he himself man, in regard to this we con- 
tent ourselves with the statement pertaining to this 
matter which the worthy evangelists have left us in 
their accounts, according to which we confess with 
all the saints, that he is the Son of the living God, 
in whom alone consist all our hope, consolation, 
redemption, and salvation, which we neither may 
nor must seek in any other. Luke 1:31,32; John 
20:31; Matt. 16:16. 

We furthermore believe and confess with the 
Scriptures, that, when he had finished his course, 
and accomplished the work for which he was sent 
and came into the world, he was, according to the 
providence of God, delivered into the hands of the 
unrighteous; suffered under the judge, Pontius Pi- 
late; was crucified, died, was buried, and, on the 
third day, rose from the dead, and ascended to 
heaven ; and that he sits on the right hand of God 
the Majesty on high, whence he will come again to 
judge the quick and the dead. Luke 22:53; 2 3 :I >" 
24:6,7,51. 

And that thus the Son of God died, and tasted 
death and shed his precious blood for all men; and 
that he thereby bruised the serpent's head, de- 
stroyed the works of the devil, annulled the hand- 
writing and obtained forgiveness of sins for all man- 
kind ; thus becoming the cause of eternal salvation 
for all those who, from Adam unto the end of the 
world, each in his time, believe in, and obey him. 
Gen. 3:15; 1 John 3:8; Col. 2:14; Rom. 5:18. 

V. THE LAW OF CHRIST, i. e. THE HOLY GOSPEL 
OR THE NEW TESTAMENT. 

We also believe and confess that before his ascen- 
sion he instituted his New Testament, and, since it 
was to be and remain an eternal Testament, that he 
confirmed and sealed the same with his precious 
blood, and gave and left it to his disciples, yea, 
charged them so highly with it, that neither angel 
nor man may alter it, nor add to it nor take away 
from it; and that he has caused the same, as con- 
taining the whole counsel and will of his heavenly 
Father, as far as is necessary for salvation to be 
proclaimed in his name by his beloved apostles, 
messengers, and ministers — whom he called, chose, 
and sent into all the world for that purpose — among 
all peoples, nations, and tongues; and repentance 
and remission of sins to be preached and testified of; 
and that he accordingly has therein declared all men 
without distinction, who through faith, as obedient 
children, heed, follow, and practice what the same 
contains, to be his children and lawful heirs; thus 
excluding no one from the precious inheritance of 
eternal salvation, except the unbelieving and diso- 
bedient, the stiffnecked and obdurate, who despise 
it, and incur this through their own sins, thus mak- 
ing themselves unworthy of eternal life. Jer. 31:31; 
Heb. 9:15—17; Matt. 26:28; Gal. 1:8; 1 Tim. 



6:3; John 15:15; Matt. 28:19; Mark 16:15; Luke 
24:47; Rom. 8:17; Acts 13:46. 

VI. OF REPENTANCE AND REFORMATION OF LIFE. 

We believe and confess, that, since the imagina- 
tion of man's heart is evil from his youth, and, 
therefore, prone to all unrighteousness, sin, and 
wickedness, the first lesson of the precious New 
Testament of the Son of God is repentance and ref- 
ormation of life, and that, therefore, those who 
have ears to hear, and hearts to understand, must 
bring forth genuine fruits of repentance, reform their 
lives, believe the Gospel, eschew evil and do good, 
desist from unrighteousness, forsake sin, put off the 
old man with his deeds, and put on the new man, 
which after God is created in righteousness and true 
holiness : for, neither baptism, supper, church, nor 
any other outward ceremony, can without faith, re- 
generation, change or renewing of life, avail any- 
thing to please God or to obtain of him any consola- 
tion or promise of salvation; but we must go to God 
with an upright heart, and in perfect faith, and 
believe in Jesus Christ, as the Scripture says, and 
testifies of him; through which faith we obtain for- 
giveness of sins, are sanctified, justified, and made 
children of God, yea partake of his mind, nature 
and image, as being born again of God from above, 
through incorruptible seed. Gen. 8:21; Mark 1:15; 
Ezek. 12:2; Col. 3:9, 10 ; Eph. 4 : 22, 24 ; Heb. 
10:22, 23; John 7:38. 

VII. OF HOLY BAPTISM. 

Concerning baptism we confess that all penitent 
believers, who, through faith, regeneration, and the 
renewing of the Holy Ghost, are made one with 
God, and are written in heaven, must, upon such 
scriptural confession of faith, and renewing of life, 
be baptized with water, in the most worthy name of 
the Father, and of the Son, and of the Holy Ghost, 
according to the command of Christ, and the teach- 
ing, example, and practice of the apostles, to the 
burying of their sins, and thus be incorporated into 
the communion of the saints; henceforth to learn to 
observe all things which the Son of God has taught, 
left, and commanded his disciples. Acts 2 : 38 ; Matt. 
28:19,20; Rom. 6:4; Mark 16:16; Matt. 3:15; 
Acts 8:16; 9:18; 10:47; !6:33; Col. 2:11, 12. 

VIII. OF THE CHURCH OF CHRIST. 
We believe in, and confess a visible church of 
God, namely, those who, as has been said before, 
truly repent and believe, and are rightly baptized; 
who are one with God in heaven, and rightly incor- 
porated into the communion of the saints here on 
earth. These we confess to be the chosen genera- 
tion, the royal priesthood, the holy nation, who are 
declared to be the bride and wife of Christ, yea, 
children and heirs of everlasting life, a tent, taber- 
nacle and habitation of God in the Spirit, built upon 
the foundation of the apostles and prophets, of 
which Jesus Christ himself is declared to be the 
corner stone (upon which his church is built). This 
church of the living God, which he has acquired, 
purchased, and redeemed with his own precious 
blood; with which, according to his promise, he 



INTRODUCTION. 



39 



will be and remain always, even unto the end of the 
world, for consolation and protection, yea, will dwell 
and walk among them, and preserve them, so that 
no floods or tempests, nay, not even the gates of 
hell, shall move or prevail against them — this church 
we say, may be known by her scriptural faith, doc- 
trine, love, and godly conversation, as, also, by the 
fruitful observance, practice, and maintenance of the 
true ordinances of Christ, which he so highly en- 
joined upon his disciples, i Cor. 12; 1 Pet. 2:9; 
John 3:29; Rev. 19:7; Tit. 3:6,7; Eph. 2:19 — 2I > 
Matt. 16:18; 1 Pet. 1:18,19; Matt. 28:20; 2 Cor. 
6:16; Matt. 7:25. 

IX. OF THE ELECTION, AND OFFICES OF TEACH- 
ERS, DEACONS, AND DEACONESSES, IN THE 
CHURCH. 

Concerning the offices and elections in the church, 
we believe and confess, that, since without offices 
and ordinances the church cannot subsist in her 
growth, nor continue in building, therefore the Lord 
Jesus Christ himself, as a husbandman in his house, 
has instituted, ordained, enjoined and commanded 
his offices and ordinances, how every one is to walk 
therein, and give heed to and perform his work and 
calling, as is meet, even as he himself, as the faith- 
ful, great, chief Shepherd and Bishop of our souls, 
was sent, and came into the world, not to bruise, 
break, or destroy the souls of men, but to heal and 
restore them, to seek the lost, to break down the 
middle wall of partition, to make of twain one, and 
thus to gather of Jews, gentiles, and all nations, one 
flock, for a church in his name, for which — that no 
one should err or be lost — he himself laid down his 
life, thus ministering to their salvation, and liberat- 
ing and redeeming them, (mark) wherein no one 
else could help or assist them. Eph. 4:10 — 12; 
1 Pet. 2:25; Matt. 12:19; 18:11; Eph. 2:14; Gal. 
3:28; John 10:9,11,15; Ps. 49:8. 

And that he, moreover, before his departure, left 
his church supplied with faithful ministers, apostles, 
evangelists, pastors and teachers, whom he before, 
through the Holy Ghost, had chosen with prayer 
and supplication; that they might govern the church, 
feed his flock, and watch over, protect, and provide 
for it, yea, do in all things, as he had gone before 
them, had taught, by example shown, and charged 
them, to teach to observe all things whatsoever he 
had commanded them. Luke 10:1; 6:12,13; John 
2:15- 

That the apostles, likewise, as faithful followers of 
Christ, and leaders of the church, were diligent in 
this respect, with prayer and supplication to God, 
through the election of brethren, to provide every 
city, place, or church, with bishops, pastors and 
leaders, and to ordain such persons thereto, who 
would take heed unto themselves, and unto the doc- 
trine and flock, who were sound in faith, pious in 
life and conversation, and of good report Without as 
well as in the church; that they might be an exam- 
ple, light, and pattern in all godliness and good 
works, worthily administering the Lord's ordinances 
— baptism and supper; — and that they might every- 
where (where such could be found) appoint faithful 
men who would be able to teach others also, as 



elders, ordaining them by the laying on of hands in 
the name of the Lord, and provide for all the wants 
of the church according to their ability; so that, as 
faithful servants, they might husband well their 
Lord's talent, get gain with it, and, consequently, 
save themselves and those who hear them. 1 Tim. 
3:1; Acts 23:24; Tit. 1:5; 1 Tim. 4:16; Tit. 
2:1,2; 1 Tim. 3:7; 2 Tim. 2:2; 1 Tim. 4: 14; 5:2; 
Luke 19:13. 

That they should also see diligently to it, particu- 
larly each among his own over whom he has the 
oversight, that all places be well provided with 
deacons (to look after and care for the poor), who 
may receive the contributions and alms, in order to 
dispense them faithfully and with all propriety to 
the poor and needy saints. Acts 6 : 3 — 6. 

And that also honorable aged widows should be 
chosen and ordained deaconesses, that they with 
the deacons may visit, comfort, and care for, the 
poor, feeble, sick, sorrowing and needy, as also the 
widows and orphans, and assist in attending to other 
wants and necessities of the church to the best of 
their ability. 1 Tim. 5 : 9; Rom. 16:1; James 1 : 27. 

Furthermore, concerning deacons, that they, 
especially when they are fit, and chosen and or- 
dained thereto by the church, for the assistance and 
relief of the elders, may exhort the church (since 
they, as has been said, are chosen thereto), and 
labor also in the word and in teaching; that each 
may minister unto the other with the gift he has 
received of the Lord, so that through mutual service 
and the assistance of every member, each in his 
measure, the body of Christ may be improved, and 
the vine and church of the Lord continue to grow, 
increase, and be built up, according as it is proper. 

X. OF THE HOLY SUPPER. 

We also confess and observe the breaking of 
bread, or Supper, as the Lord Christ Jesus before 
his suffering instituted it with bread and wine, and 
observed and eat it with his apostles, commanding 
them to observe it in remembrance of him; which 
they accordingly taught and practiced in the church, 
and commanded that it should be kept in remem- 
brance of the suffering and death of the Lord; and 
that his precious body was broken, and his blood 
shed, for us and all mankind, as also the fruits hereof, 
namely, redemption and eternal salvation, which he 
purchased thereby, showing such great love towards 
us sinful men ; whereby we are admonished to the 
utmost, to love and forgive one another and our 
neighbor, as he has done unto us, and to be mind- 
ful to maintain and live up to the unity and fellow- 
ship which we have with God and one another, 
which is signified to us by this breaking of bread. 
Matt. 26 : 26 ; Mark 14 : 22 ; Acts 2 : 42 ; 1 Cor. 
10 : 16; 11 : 23. 

XI. OF THE WASHING OF THE SAINTS' FEET.* 

We also confess a washing of the saints' feet, as 
the Lord Christ not only instituted, enjoined and 
commanded it, but himself, although he was their 



* The forefathers before the time of the law had the custom of 
washing the feet of those who came to them friendly and peaceably. 
Gen. 18:4; 19 : 2 ; 24 : 32 ; 43 : 24. 



40 



INTRODUCTION. 



Lord and Master, washed his apostles' feet, thereby 
giving an example that they should likewise wash 
one another's feet, and do as he had done unto 
them; which they accordingly, from this time on, 
taught believers to observe, as a sign of true hu- 
mility, and, especially, to remember by this feet- 
washing the true washing, whereby we are washed 
through his precious blood, and made pure after the 
soul. John 13:4 — 17; 1 Tim. 5:10. 

XII. OF THE STATE OF MATRIMONY. 

We confess that there is in the church of God an 
honorable state of matrimony, of two free, believing 
persons, in accordance with the manner after which 
God originally ordained the same in paradise, and 
instituted it himself with Adam and Eve, and that 
the Lord Christ did away and set aside all the abuses 
of marriage which had meanwhile crept in, and re- 
ferred all to the original order, and thus left it. Gen. 
1 : 27; Mark 10:4. 

In this manner the apostle Paul also taught and 
permitted matrimony in the church, and left it free 
for every one to be married, according to the original 
order, in the Lord, to whomsoever one may get to 
consent. By these words, in the Lord, there is to 
be understood, we think, that even as the patriarchs 
had to marry among their kindred or generation, 
so the believers of the New Testament have like- 
wise no other liberty than to marry among the 
chosen generation and spiritual kindred of Christ, 
namely such, and no others, who have previously 
become united with the church as one heart and 
soul, have received one baptism, and stand in one 
communion, faith, doctrine and practice, before they 
may unite with one another by marriage. Such are 
then joined by God in his church according to the 
original order; and this is called, marrying in the 
Lord. 2 Cor. 7:2; 1 Cor. 9:5; Gen. 24 \\; 28 : 2; 
1 Cor. 7 : 39. 

XIII. OF THE OFFICE OF THE SECULAR 
AUTHORITY. 

We believe and confess that God has ordained 
power and authority, and set them to punish the 
evil, and protect the good, to govern the world, 
and maintain countries and cities, with their subjects, 
in good order and regulation; and that we, therefore, 
may not despise, revile or resist the same, but must 
acknowledge and honor them as the ministers of 
God, and be subject and obedient unto them, yea, 
ready for all good works, especially in that which 
is not contrary to the law, will, and commandment 
of God; also faithfully pay custom, tribute and taxes, 
and to render unto them their dues, even also as the 
Son of God taught and practiced, and commanded 
his disciples to do; that we, moreover, must con- 
stantly and earnestly pray to the Lord for them and 
their welfare, and for the prosperity of the country, 
that we may dwell under its protection, earn our 
livelihood, and lead a quiet, peaceable life, with all 
godliness and honesty; and, furthermore, that the 
Lord would recompense unto them, here, and after- 
wards in eternity, all benefits, liberty and favor 
which we enjoy here under their praiseworthy ad- 
ministration. Rom. 13: 1 — 7; Tit. 3 : 1; 1 Pet. 2:17; 
Matt. 22 : 21 ; 17 : 27; 1 Tim. 2 : 1. 



XIV. OF REVENGE. 

As regards revenge, that is, to oppose an enemy 
with the sword, we believe and confess that the 
Lord Christ has forbidden and set aside to his dis- 
ciples and followers all revenge and retaliation, and 
commanded them to render to no one evil for evil, 
or cursing for cursing, but to put the sword into 
the sheath, or, as the prophets have predicted, to 
beat the swords into ploughshares. Matt. 5 : 39, 44; 
Rom. 12 : 14; 1 Pet. 3 :g; Is. 2 14; Micah 4:3; Zecri. 
9:8-9-. 

From this we understand that therefore, and ac- 
cording to his example, we must not inflict pain, 
harm or sorrow upon any one, but seek the highest 
welfare and salvation of all men, and even, if neces- 
sity require it, flee for the Lord's sake from one city 
or country into another, and suffer the spoiling of 
our goods; that we must not harm any one, and, 
when we are smitten, rather turn the other cheek 
also, than take revenge or retaliate. Matt. 5 : 39. 

And, moreover, that we must pray for our ene- 
mies, feed and refresh them whenever they are 
hungry or thirsty, and thus convince them by well- 
doing, and overcome all ignorance. Rom. 12: 19, 20. 

Finally, that we must do good and commend 
ourselves to every man's conscience; and, according 
to the law of Christ, do unto no one that which we 
would not have done to us. 2 Cor. 4:2; Matt. 7:12. 

XV. OF THE SWEARING OF OATHS. 

Concerning the Swearing of Oaths we believe and 
confess, that the Lord Christ has set aside and for- 
bidden, the same to his disciples, that they should 
not swear at all, but that yea should be yea, and 
nay, nay; from which we understand that all oaths, 
high and low, are forbidden, and that instead of 
them we are to confirm all our promises and obli- 
gations, yea, all our declarations and testimonies of 
any matter, only with our word yea, in that which 
is yea, and with nay, in that which is nay; yet, that 
we must always, in all matters, and with every one, 
adhere to, keep, follow, and fulfill the same, as 
though we had confirmed it with a solemn oath. 
And if we do this, we trust that no one, not even 
the Magistracy itself, will have just reason, to lay a 
greater burden on our mind and conscience. Matt. 
5 : 34, 35; James 5:12; 2 Cor. 1 : 17. 

XVI. OF THE ECCLESIASTICAL BAN, OR SEPARA- 
RATION FROM THE CHURCH. 

We also believe in, and confess, a ban, Separation, 
and Christian correction in the church, for amend- 
ment, and not for destruction, in order to distin- 
guish that which is pure from the impure: namely, 
when any one, after he is enlightened, has accepted 
the knowledge of the truth, and been incorporated 
into the communion of the saints, sins again unto 
death, either through willfulness, or through pre- 
sumption against God, or through some other cause, 
and falls into the unfruitful works of darkness, 
thereby becoming separated from God, and forfeit- 
ing the kingdom of God, that such a one, after the 
deed is manifest and sufficiently known to the 
church, may not remain in the congregation of the 
righteous, but, as an offensive member and open 



INTRODUCTION. 



41 



sinner, shall and must be separated, put away, re- 
proved before all, and purged out as leaven; and 
this lor his amendment, as an example, that others 
may fear, and to keep the church pure, by cleansing 
her from such spots, lest, in default of this, the 
name of the Lord be blasphemed, the church dis- 
honored, and offense given to them that are with- 
out; and finally, that the sinner may not be con- 
demned with the world, but become convinced in 
his mind, and be moved to sorrow, repentance and 
reformation. Jer. 59:2; 1 Cor. 5:5, 13; 1 Tim. 
5 : 20; 1 Cor. 5 :6; 2 Cor. 10:8; 13 : 10. 

Further, concerning brotherly reproof or admo- 
nition, as also the instruction of the erring, it is 
necessary to exercise all diligence and care, to watch 
over them and to admonish them with all meekness, 
that they may be bettered, and to reprove, accord- 
ing as is proper, the stubborn who remain obdurate; 
in short, the church must put away from her the 
wicked (either in doctrine or life), and no other. 
James 5 : 19; Tit. 3 : 10; 1 Cor. 5 : 13. 

XVII. OF SHUNNING THE SEPARATED. 

Concerning the withdrawing from, or shunning 
the separated, we believe and confess, that if any 
one, either through his wicked life or perverted 
doctrine, has so far fallen that he is separated from 
God, and, consequently, also separated and pun- 
ished by the church, the same must, according to 
the doctrine of Christ and his apostles, be shunned, 
without distinction, by all the fellow members of the 
church, especially those to whom it is known, in 
eating, drinking, and other similar intercourse, and 
no company be had with him ; that they may not 
become contaminated by intercourse with him, nor 
made partakers of his sins; but that the sinner may 
be made ashamed, pricked in his heart, and con- 
victed in his conscience, unto his reformation. 
1 Cor. 5:9 — 11; 2 Thess. 3:14. 

Yet, in shunning as well as in reproving, such 
moderation and Christian discretion must be used, 
that it may conduce, not to the destruction, but to 
the reformation of the sinner. For, if he is needy, 
hungry, thirsty, naked, sick, or in any other dis- 
tress, we are in duty bound, necessity requiring it, 
according to love and the doctrine of Christ and his 
apostles, to render him aid and assistance; other- 
wise, shunning would in this case tend more to 
destruction than to reformation. 

Therefore, we must not count them as enemies, 
but admonish them as brethren, that thereby they 
may be brought to a knowledge of and to repent- 
ance and sorrow for their sins, so that they may 
become reconciled to God, and, consequently be 
received again into the church; and that love may 
continue with them, according as is proper. 2 Thess. 

XVIII. OF THE RESURRECTION OF THE DEAD, 
AND THE LAST JUDGMENT. 

Finally, concerning the resurrection of the dead, 
we confess with the mouth, and believe with the 
heart, according to Scripture, that in the last day 
all men who shall then have died, and fallen asleep, 
shall be awaked and quickened, and shall rise 



again, through the incomprehensible power of God; 
and that they, together with those who then will 
still be alive, and who shall be changed in the twink- 
ling of an eye, at the sound of the last trump, shall 
be placed before the judgment seat of Christ, and 
the good be separated from the wicked; that then 
every one shall receive in his own body according 
to that he hath done, whether it be good or evil; 
and that the good or pious, as the blessed, shall 
be taken up with Christ, and shall enter into life 
eternal, and obtain that joy, which eye hath not 
seen, nor ear heard, neither hath entered into the 
heart of man, to reign and triumph with Christ for- 
ever and ever. Matt. 22:30, 31; Dan. 12:12; Job 
19 : 26, 27; Matt. 25 : 31; John 5 : 28; 2 Cor. 5 : 10; 
1 Cor. 1 5 ; Rev. 20:12; 1 Thess. 4:15; 1 Cor. 2 : 9. 

And that, on the other hand, the wicked or im- 
pious, as accursed, shall be cast into outer darkness, 
yea, into the everlasting pains of hell, where their 
worm shall not die, nor their fire be quenched, and 
where they, according to holy Scripture, can never- 
more expect any hope, comfort or redemption. 
Mark 9: 44; Rev. 14:11. 

May the Lord, through his grace, make us all 
worthy and meet, that this may befall none of us; 
but that we may thus take heed unto ourselves, 
and use all diligence, that on that day we may be 
found before him unspotted and blameless in peace. 
Amen. 

These, then, as has been briefly stated before, 
are the principal articles of our general Christian 
faith, as we teach and practice the same through- 
out in our churches and among our people; which, 
in our judgment, is the only true Christian faith, 
which the apostles in their time believed and taught, 
yea, testified with their life, confirmed with their 
death, and, some of them, also sealed with their 
blood; wherein we in our weakness with them and 
all the pious, would fain abide, live, and die, that we 
may afterwards obtain salvation with them through 
the grace of the Lord. 

Thus done and finished in our tinited churches, 
in the city of Dortrecht, the 21st of April, 1632, 
neiv style. 

And was signed by the mutually united : 



Dortrecht. 



Isaac de Koning, and in 
the name of otcr min- 
ister 

fa?i facobs. 



( On the other side. ) 
By me Hans Cobrijsz. 
By me f acids Terzvcn. 
Clacs Dircksg. 
Mels Gijsbcrtsz. 
Adriaen Cornelissz. 



Middelburg. 
Bastiaen Willemsen. fan Winkelmans. 

Vl.ISSINGEN. 

Oillaert IVilleborts, by facob Pennen. 



Lievcn Marijnesz. 
Amsterdam. 



Tobias Govcrtsz. 
Picter fansz Moyer. 
Abraham Dircksz. 



(On the other side.) 
David icr Hacr. 
Picter fansz van Singcl. 



42 



INTRODUCTION. 



/an Doom. 
Piter Grijspert. 



Willcm Jansz van Ex 
selt. 

Rotterdam 



Haerlem. 

( On the other side. ) 
Dirck Wonteresz Kolen- 

kainp. 
Pieter Joosten. 

BOMMEL. 

Gijsbert Spiering. 



Batten Cental Schoen- 

makcr. 
M. Michielsz. 



( On the other side. ) 
Israel van Halmael. 
Hendrick Dircksz Apel- 

doren. 
Andries Lueken Jr. 



From the Upper Part of the Country. 
Peter van Borsel. Antony Hansz. 

Krevelt do. 
Harmen op den Graff. Weylm Kreyneyi. 

Zeeland. 
Cornelis de Moir. Isaac Claessz. 

Schiedam. 
Cornelis Bom. Lambrecht Paeldink. 



Mr. C. de Korink. 



Claes Claessen. 



Leyden. 

Jan Weyns. 

Blockziel. 

Pieter Peters. 



Ziericzee. 
Anthonis Cornelissz. Pieter Jansz Timmer- 



Utrecht. 



Herman Segers. 

Jan Hendricksen Hoogh- 

velt. 
Daniel Horens. 



( On the other side.) 
Abraham Spronk. 
Williem van Brazkhuy- 

sen. 



GORCUM. 

/acob van der Hcyde Seb- Jan Jansz V. K. 
rechts. 

Aernhem. 
Cornelis Jansz. Dirck Reuderson. 

Besides that the last mentioned confession was 
received by so many churches, and signed by their 
leaders, as has been shown, also all the churches in 
Alsace and in the Palatinate, in Germany, after- 
wards unanimously adopted and signed it; where- 
fore it was undertaken to translate the same for their 
benefit and that of others, into French and into 
German. This is given as a remembrance. Here 
is the patience and faith of the saints. Rev. 13: 10. 



OF THE UNGODLY AND FALSE CHURCH, 

WHICH IS THE OPPOSITE OF THE 

CHURCH OF GOD, AND THE ORIGIN, 

PROGRESS AND SUCCESSION OF 

THE SAME THROUGH ALL 

TIMES. 



Where God builds a temple, says the old prov- 
erb, there the devil builds another in opposition. 
This has been apparent ever since the beginning of 
the world. For at the same time that Abel became 
a martyr of God, and, therefore, a good leader of 
the children of God, Cain made himself a mtir- 
derer, and became a leader of the children of Satan, 
who belong to the ungodly and false church, as 
members of one body. Gen. 4:8. 

He was followed by Lamech, one of Cain's de- 
scendants, who slew a young man, and afterwards 
spoke of it to his wives Addah and Zillah, in a 
boasting and presumptuous manner. Gen. 4: 23. 

The people of the first world universally, with the 
exception of eight, followed in the footsteps of 
Lamech in wickedness ; they exercised tyranny, 
violence, and oppression, and would not be gov- 
erned by the Spirit of God. Gen. 6:3, 4. 

The Sodomites followed in the same course, vex- 
ing with their unbecoming walk the righteous soul 
of Lot from day to day. Gen. 19; 2 Pet. 2:8. 

These were succeeded by the Egyptians, who im- 
posed grievous and insupportable burdens upon the 
people of God, and finally sought their lives, yea 
pursued them even into the sea. Compare Ex. 1 : 1 1 
with Ex. 14: 9, 10, 23. 

After these were the seven nations, or inhabit- 
ants,, of the land of Palestine, who were greater 
and mightier than the children of Israel, but were 
banished by God on account of their wickedness; 
namely the Canaanites, Hittites, Girgashites, Am- 
orites, Perizzites, Hivites, Jebusites, etc. Deut. 
7:1,2. 

After these manifested themselves the Amorites, 
Moabites, Midianites, Philistines, and many others, 
who disturbed, oppressed, and harassed in manifold 
ways the people of God, which was dwelling in 
quiet. See throughout in the book of the Judges, 
the books of Samuel, the Kings, and Chronicles. 

The Chaldeans, Assyrians, and the inhabitants of 
the land of Babylon, followed those already men- 
tioned; they carried the church of God away into 
foreign lands, burned the house of God, and laid 
waste the city of Jerusalem, which God had chosen 
above all the cities of the whole earth. 2 Kings 
1 — 17; Jer. 52:1 — 20; Lam. 1:1 — 5. 

The mighty cities, Tyre and Sidon, in Phenicia, 
and afterwards, Chorazin, Bethsaida, Capernaum, 
which defied the world itself with their greatness, 
and cast the threatenings of God to the wind, lifted 
up their heads after the last mentioned, but to their 
own destruction. Compare Is. 23 : 4, 5 ; Ezek. 27 
and 28 throughout, with Matt. 1 1 : 20 — 23. 

All these who have been mentioned, from Cain 
on, succeeded one another in regular order, and 
may be considered as members of the church of Sa- 
tan; since they have neither in generation, nor in 
faith, nor in worship, nor in manner of life, agreed 



INTRODUCTION. 



43 



with the church of God, but opposed it in every 
respect. 

After the coming of Christ, many who had 
adopted the Christian religion and worship, apos- 
tatized, denying the faith, and thus becoming fel- 
low-members in the last mentioned, ungodly, and 
wicked congregation; as, for instance: Simon Mag- 
nus, who by confession of faith, and baptism had 
joined himself to the visible church of God, but fell 
from it, desiring to purchase the gift of the Holy 
Ghost with money, which, according to the apostle 
Peter, tended to his destruction, although he after- 
wards, as it appears, was again converted. Acts 
8:13, 18—22. 

Hymeneus and Alexander, who concerning faith 
made shipwreck, and were full of blasphemies, 
wherefore they were put away from the church by 
Paul, and delivered unto Satan. 1 Tim. 1:19, 20. 

Phygellus and Hermogenes, who with the greater 
number of those in Asia, were turned away from 
Paul, and, consequently, also from the doctrine of 
the Gospel which they had received. 2 Tim. 1:15. 

Hymeneus (the second) and Philetus, who, hav- 
ing erred concerning the truth, pretended that the 
resurrection of the dead was past already; whereby 
they overthrew the faith of some. 2 Tim 2:17, 18. 

Demas, who forsook Paul, having loved the 
world. 2 Tim. 4:10. 

Alexander, the coppersmith, who did the apostle 
much evil, on account of which the church of Christ 
is admonished to beware of him. 2 Tim. 4:14, 15. 

Many others, who, though they bore the name of 
members of the Christian church, did not stand by 
but forsook the oft mentioned servant of God, when 
he was to answer before the Emperor Nero in re- 
gard to the Evangelical doctrine; for which reason 
their names did no longer belong among the pious. 
See last mentioned chapter verse 16. 

After these followed many who in the days of 
John went out from the Church of Jesus Christ, and 
did the works of antichrist; wherefore they were 
called antichrists, being forerunners of the great 
antichrist who was to follow afterwards. See 1 John 
2:18, 19. Besides these who arose already in the 
time of the apostles, and went out from the holy 
congregation of God, many others, who can not all 
be mentioned, followed in all ages and will follow to 
the last days. 

Of this the apostles prophesied when their de- 
parture was near at hand, and warned the believers 
of their coming. 

When Paul knew and was fully assured through 
the revelation of the Holy Ghost that all those 
among whom he had traveled preaching the Gospel 
would see his face no more, he thus addressed, on 
the island of Miletus, the elders of the church of 
Ephesus, who had come to him : I know, beloved 
brethren, that after my departing shall grievous 
wolves enter in among you, not sparing the flock. 
Also of your own selves shall men arise, speaking 
perverse things, to draw away disciples after them. 
Therefore watch, and remember that by the space 
of three years I ceased not to warn every one night 
and day with tears. Acts 20:29 — 3 1 - 



Afterwards when he was in the city of Laodicea, 
in Phrygia Pacatiana, he wrote in a certain letter to 
his beloved friend Timothy, concerning the apos- 
tasy which should be through some in the latter 
times, thus: "Now the Spirit speaketh expressly, 
that in the latter times some shall depart from the 
faith, giving heed to seducing spirits, and doctrines 
of devils; speaking lies in hypocrisy; having their 
concience seared with a hot iron ; forbidding to 
marry, and commanding to abstain from meats." 

1 Tim. 4:1 — 3. 

Who these apostates were that, in many instances, 
have forbidden marriage and meats it is unnecessary 
to point out, since the truth of the matter is clear 
and manifest to almost every one. 

But at the close of his life, when he was impris- 
oned at Rome the second time, and had already 
received his sentence of death, namely, to be exe- 
cuted with the sword, for the name of the Lord, he 
once more renewed the foregoing to his friend and 
spiritual son Timothy, in order that he might never 
forget it, but also put the church, where he was a 
teacher, in remembrance of it with these words: 
' ' This know also that in the last days perilous times 
shall come. For men shall be lovers of their own 

selves, covetous, boasters, proud, having a 

form of godliness, but denying the power thereof. ' ' 

2 Tim. 3:1—5. 

Continually, he adds this declaration for further 
instruction : ' ' The time will come when they' ' 
(namely, certain members of the Christian church) 
' 'will not endure sound doctrine; but after their own 
lusts shall they heap to themselves teachers, having 
itching ears ; and they shall turn away their ears 
from the truth, and shall be turned unto fables. 
2 Tim. 4:3, 4. 

In like manner, Peter also, as his departure drew 
nigh, expressly prophesied to the chosen strangers 
scattered abroad: That, as there were, in times past, 
false prophets among the people (Israel), there 
should also be false teachers among (or out of) 
them, who should privily bring in pernicious here- 
sies, even denying the Lord that bought them. 
2 Pet. 2:1. 

It would requiie too much time to recount what 
also John says on this subject, not only in his epis- 
tles, but especially in his revelation; since he gives 
a description of the condition of both the church of 
Christ and of antichrist, from his time to the end of 
the world. 



OF THE EVIL SUCCESSION OF THE ROMAN CHURCH, 
CONSISTING ONLY IN THE SUCCESSION OF 
THE PERSONS, AND NOT OF THE 
DOCTRINE. 
Here is to be considered the great error of the 
Romanists, when they without regarding the true 
succession of the doctrine build on, and parade the 
succession of the persons, who either from the be- 
ginning of the world, or from the time of "the apos- 
tles have existed throughout, as they pretend up to 
the present time; surely a very insignificant matter!* 



* "Trust ye not in lying words," saith the Lord, "saying. The 
temple of the Lord, The temple of the Lord, The temple of the 
Lord, are these." Jer. 7:4. 



44 



INTRODUCTION. 



For, if they reckon from the beginning of the 
world, we have shown, that Cain, who was a mur- 
derer, has had his successors as well as Abel, who 
was slain for the sake of his faith* and godliness. 

And also, if they reckon from the time of the 
apostles, we have demonstrated that at that time 
already there were many apostates, yea, adversaries 
of the Christian religion and the true worship of 
God ; and that more have followed, according to the 
prophecies and predictions which the holy apostles 
uttered and left to posterity. 

Hence it follows, that neither the antiquity, nor 
the long or great succession of persons, can assure 
the truth of any religion or church, since the evil is 
as ancient as the good, and the erring spirits and 
evil doers have had, and still have, as great a suc- 
cession as the ttue believers and good; unless the 
antiquity, and the succession of persons be accom- 
panied with the divine truth and piety possessed by 
the upright ancients in the beginning. 



OBJECTION OF THE PAPISTS, BY MEANS OF THREE 
PASSAGES. 

But, in order to maintain the aforementioned suc- 
cession, the Papists are accustomed to say, that they 
do not reckon the same from the antiquity of some 
erring spirits who were before, in, or after the time 
of the apostles; but from the church of Christ itself, 
and from Peter, whom they styled the prince of the 
apostles, upon whom Christ himself, as they as- 
serted, wished to build his church. Bell. lib. i. de 
pont Rom. cap. 10. Quansuys ex. 

To this they add as a second argument, that to 
him, and no other, were given, by Christ, the keys 
of heaven, to open or to close the same according 
to his pleasure. 

And, thirdly, that the Lord thrice commanded 
him — more than the other apostles — to feed his 
flock, that is, his church. 

Moreover, that he occupied the Roman throne, 
and that the popes succeeded him therein. 

To prove this supremacy of Peter, and, conse- 
quently, the succession of the popes in his place, 
they have, for a long time already, misused three 
passages of holy Scripture, namely Matt. 16:18, 
19; and John 21:15 — 17; to which we will reply in 
the following. 



REPLY TO THE FIRST PASSAGE. 

Matt. 16:18, the Lord says: "Upon this rock I 
will build my church." 

The error of the Romanists consists in this, that 
they misinterpret the word petra, as though thereby 
was meant the apostle Peter; but this is a great and 
palpable error. For the Lord there plainly distin- 
guishes between the name Petros (Peter) and the 
word petra (rock) ; saying immediately before : 
"Thou art Peter" but afterwards: "and upon this 
rock;' ' upon which follows : "I will build my 
church;" so that the Lord does not promise there, 

* By faith Abel offered unto God a more excellent sacrifice than 
Cain, by which he obtained witness that he was righteous, God tes- 
tifying of his gifts: and by it he being dead yet speaketh." Heb. 11:4. 



to build his church upon Peter, but upon the rock; 
which he plainly mentions. 

Now it will depend upon the true meaning — who 
and what is to be understood by this rock. Some 
maintain the first mentioned meaning, which we 
have refuted just now, namely, that Peter himself is 
meant thereby; for which purpose they misapply 
the passage John i : 42, where this apostle is called 
Cephas* which, in their opinion, signifies a founda- 
tion stone; but this is also an error. 

It is true that, according to the explanation of 
orientalists, those versed in oriental languages, by 
this word there is to be understood a stone; but 
what kind of a stone? Not a foundation stone, but 
a piece, corner, or chip of a stone, upon which no 
building could ever be founded. The word Cephas, 
they say, is derived from the Hebrew word Kepli, 
which with them means a corner or edge of a stone; 
while, on the other hand, the rocks or foundation 
stones are designated by the name Sela or Zur,^ 
according to Deut. 32 : 13. Thus Peter is indeed 
called a stone in holy Scripture, yet not a foundation 
stone, but only such a one as is generally built 
upon a foundation. Christ is properly the foun- 
dation stone, as Peter himself declares, when he 
calls Christ the living stone, disallowed indeed of 
men, but chosen of God, and precious (1 Pet. 2:4); 
whereupon he adduces the words of the Prophet 
Isaiah, saying: " Wherefore also it is contained in 
the Scripture, Behold, I lay in Sion a chief corner 
stone, elect, precious: and he that believeth on 
him" (that is builds upon him through faith) "shall 
not be confounded." 1 Pet. 2 :6 from Is. 28:16. 

Therefore he admonishes the believers, to build 
themselves, as living stones, to a spiritual house, 
upon the foundation which is laid — Christ. Verse 5. 

Paul confirms this, when he says: "Other foun- 
dation can no man lay than that is laid, which is 
Jesus Christ," 1 Cor. 3:11. In another place he 
calls him "the foundation of the apostles and 
prophets, etc. (namely, upon whom the apostles 
and prophets themselves were built up, and upon 
whom they, through their doctrine, built up others 
also); for he adds: "In whom all the building fitly 
framed together groweth unto a holy temple in the 
Lord: in whom ye also are builded together for 
a habitation of God through the Spirit." Eph. 
2 : 20 — 22. 

It is not inconsistent with this, that the twelve 
apostles, of whom Peter was one, are called twelve 
foundation stones, J upon which, as John says, the 
city of God, that descended from heaven, was built. 



* And he (Andrew) brought him (Simon Peter) to Jesus. And 
when Jesus beheld him, he said, Thou art Simon the son of Jona : 
thou shalt be called Cephas, which is by interpretation, A stone. 
John 1:42. 

t He made him ride on the high places of the earth, that he 
might eat the increase of the fields ; and he made him to suck honey 
out of the (Sela) rock, and oil out of the (Zur) flinty rock. Deut. 
32:13- 

t "The wall of the city had twelve foundations, and in them the 
names of the twelve apostles of the Lamb." Rev. 21 : 14. In the first 
place it is questionable (even if it be admitted that by this description 
of the city of God we are to understand the church of God) whether 
thereby is meant the church of God as it is here on earth, or the 
glorified church of God, as it will be afterwards in heaven ; for only 
the former, and not the latter, is to be considered here. In the second 
place, it is certain that the name "foundation stone" is ascribed here 
not to Peter alone, but to all the twelve apostles ; hence he is here 
called a foundation not any more than any of the others. 



INTRODUCTION. 



45 



Rev. 21 : 14. For, even if it were admitted that by 
the words, city of God, in this place, there is to be 
understood the church of God here on earth, this 
would only prove, that Peter, as well as the other 
apostles, was one of the twelve foundation stones of 
the church of Christ; which by no means confirms 
the proposed objection, that Peter alone is the foun- 
dation stone, or foundation, of the church. 

Again, the word "foundation stones" here does 
not signify the foundation itself, since, properly 
speaking, in nature, the foundation, as the ground 
or bottom of a building, is something different from 
the stones built upon it, which are called foundation 
stones; for, upon the ground or bottom the foun- 
dation-stones are laid, and upon the foundation- 
stones the building; so that the ground of foun- 
dation must support both, the foundation-stones 
and the building. Thus, Christ is the ground, 
bottom, or foundation of his church; the apostles, 
through their doctrine, are the foundation-stones; 
and the church is the building erected upon these 
foundation-stones and the foundation. It stands 
fast, therefore, that they err, who make Peter the 
only foundation of the church of Christ, and that, 
consequently the building which they erect thereon, 
is erroneous and false.* 

. REPLY TO THE SECOND PASSAGE. 

The second passage is taken from Matt. 16:19: 
"And I will give unto thee the keys of the kingdom 
of heaven : and whatsoever thou shalt bind on earth 
shall be bound in heaven ; and whatsoever thou 
shalt loose on earth shall be loosed in heaven." 

But this does not in the least tend to prove that 
church discipline or the power of expelling from, 
and re-admitting unto the church, was given, among 
the apostles, to Peter alone, and to no other of the 
twelve; for in verse 13 it is written: "When Jesus 
came into the coasts of Cesarea Philippi, he asked 
his disciples, saying, Whom do men say that I, the 
Son of man, am?" Whereupon it is related, that 
Peter (in the name of all) answered: "Thou art the 
Christ, the Son of the living God." 

Then follows, verse 19: "I will give unto thee 
the keys," etc., which promise, though addressed 
specially to Peter, extended to all the apostles in 
general, since the Lord did not ask Peter alone, 
but the whole of them collectively; upon which, 
when he (Peter) had answered in the name of all, 
followed the above mentioned promise. 

This is explained still further by the holy evangel- 
ist John, who says, chap. 20: 19, 22, 23, that Christ, 
after his resurrection, standing in the midst of his 
disciples, breathed on them all, and said: "Receive 
ye the Holy Ghost," adding: "Whosesoever sins 
ye remit, they are remitted unto them; and whose- 
soever sins ye retain, they. are retained;" which 
words are of equal importance with those just 
quoted from Matthew, concerning the giving of the 
keys. 



* "James, Cephas" (or Peter), "and John, who seemed to be 
pillars," etc. Gal. 2:9. Here James is mentioned before Cephas (or 
Peter). Again, John and James are called pillars as well as Cephas 
(or Peter), in order to show that the worthiness or the ministry of 
one was not more than that of the other, and that they, without dis- 
tinction, were all equal therein. 



Moreover, that the church also has received this 
power, is expressed in words not obscure at all in 
Matt. 18 : 17, 18: If he (the sinner) neglect to hear 
the church, let him be unto thee as a heathen man 
and a publican. Verily I say unto you, whatsoever 
ye (understand, according to the sentence of the 
church, which is here spoken of) shall bind on earth 
shall be bound in heaven; and whatsoever ye shall 
loose on earth shall be loosed in heaven." 

Who doubts that these are the express words 
which were previously addressed to Peter' but, ot 
course, are intended for all the apostles, and here 
for the whole church? 

We see that the Corinthian church, at the time 
of Paul, possessed the right of expelling and read- 
mitting, called binding and loosing; for, touching 
the expulsion of the sinner, it was said to them: 
' ' Purge out therefore the old leaven ' ' (namely, the 
obstinate sinner), etc. i Cor. 5:7. Again: "Put 
away from among yourselves that wicked person." 
Verse 13. 

Concerning the readmittance of the one who mani- 
fested penitence, they are commanded : ' ' Sufficient 
to such a man (namely, who repents of his sins) is 
this punishment (that is, the expulsion from the 
church) which was inflicted of many. So that con- 
trariwise ye ought rather to forgive him, and com- 
fort him, lest perhaps such a one should be swal- 
lowed up with overmuch sorrow." 2 Cor. 2:6, 7. 

Besides, that this power of binding and loosing 
was not given to Peter alone, but to all the apostles, 
and also to the church, it is entirely different in its 
nature from that of which the pope of Rome as the 
imaginary successor of Peter boasts. For the power 
of which Christ spoke, must be limited by the rule 
of his word, Matt. 7:24, 26; Gal. 1:6 — 8; while 
on the contrary the power of which the pope boasts 
is unlimited, has no rule, and extends as far as his 
pleasure. Bald, in cap. Eccles. Also, dist. 40. cap. 
S. Papae, etc. 

It follows then, that to the pope is attributed 
wrongfully a power which was not given to Peter 
himself; moreover, that the power which was given 
him, was common to all the apostles, and also to 
the church. 

REPLY TO THE THIRD PASSAGE. 

The third passage (or argument) is taken from 
John 21 : 15 — 17, where the Lord asked Peter three 
times, whether he loved him, and Peter answered 
each time: "Yea, Lord, I love thee;" to which the 
Lord replied, three times: "Feed my lambs;" 
"Watch my sheep," etc. 

Some among the Papists, in order to maintain 
the supremacy of Peter and, consequently, that of 
the popes of Rome, have so strained these words, 
that a certain celebrated author among them did 
not hesitate to write, that Peter is here appointed a 
ruler, watchman, and pastor, not only over the 
church, but over the apostles themselves. Belli, lib. 
I. de Pont. Rom. cap. 14. & 15. 16. Second. S. 
Velt. etc. 

But herein they do violence to the text, since 
various arguments from the holy Scriptures over- 
throw this view. For, in the first place, it is certain, 



46 



INTRODUCTION. 



that at that time Peter had greatly and grievously 
gone astray, more than any of the other apostles; 
since he, contrary to warning and his own solemn 
promise, had so faithlessly denied, yea, entirely 
forsaken, the Lord; hence, there is no probability 
that the Lord exalted him above all the others, 
and appointed him ruler over them; which would 
be altogether incompatible with the justice of Christ, 
and the nature of the case. 

In the second place it would not accord with 
what the Lord had taught his apostles in general, 
on a previous occasion, when a strife had arisen 
among them, as to which of them, after his depart- 
ure, should be the greatest; saying: "The kings 
of the Gentiles exercise lordship over them; and 
they that exercise authority upon them are called 
benefactors. But ye shall not be so : but he that is 
greatest among you, let him be as the younger; 
and he that is chief, as he that doth serve. Luke 
22:25,26. Again: ''Neither be ye called masters: 
for one is your Master, even Christ. Matt. 23 : 8, 10. 

In the third place, if we examine the proposed 
argument, we shall find, that neither the threefold 
question of the Lord: Lovest thou me! nor his 
threefold injunction: "Feed, or watch, my lambs, 
and sheep," was directed to Peter anymore than 
to the other apostles. 

For, as regards the question, Lovest thou me! 
what does it signify more than that Peter should 
examine himself, whether he did love Christ? Very 
well. What, then, had Peter more than any of the 
other apostles? or than Paul afterwards had? who 
said: " For I am persuaded, that neither death nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able to sepa- 
rate us from the love of God, which is in Christ 
Jesus our Lord." Rom. 8:38, 39. Again: "The 
love of Christ constraineth us;" etc. 2 Cor. 5:14. 
Yea, every Christian in particular, and all in general, 
are bound to this love, which is so necessary, that 
it is written: "If any man love not the Lord Jesus 
Christ, let him be Anathema, Maran-atha." 1 Cor. 
16 : 22. 

• Concerning the injunction, Watch, or feed, my 
lambs and sheep, this is also enjoined upon all true 
teachers. "Take heed therefore," says Paul to the 
elders of the church at Ephesus, "unto yourselves, 
and to all the flock, over which the Holy Ghost 
hath made you overseers, to feed the church of 
God, which he hath purchased with his own blood." 
Acts 20 : 28. 

Peter, moreover, has, in this respect, not placed 
himself above, but beside his fellow ministers, when 
he, exhorting them, says: "The elders which are 
among you I exhort, which am also an elder, and 

a witness of the sufferings of Christ Feed 

the flock of God which is among you," etc. 1 Pet. 
5:1, 2. 

This is further confirmed by the fact, that the 
Lord did not command Peter only, but all the 
apostles in general, to go into all the world, to 
preach and baptize the believers. Matt. 28 : 18—20; 
Mark 16 : 15, 16. 



Again, he said to them all: "Ye shall be wit- 
nesses unto me both in Jerusalem, and in all Judea, 
and in Samaria, and unto the uttermost parts of the 
earth." Acts 1 :8. 

It follows therefore, that in the matter of watch- 
ing over, and feeding, the sheep of Christ, that is, 
in preaching the holy Gospel, and taking care of 
the church of Christ, Peter possessed no more 
authority, power, and distinction than the other 
apostles and apostolic teachers. 

It now remains to give a solution, why the Lord 
thrice asked Peter alone, and none of the others, 
whether he loved him, and thrice commanded him 
to feed his sheep. 

To this we reply : since Peter only a short time 
before had thrice forsaken the Lord, it was not 
more than right, that he should also confess thrice 
that he loved him whom he had forsaken; and that, 
therefore, this question should be put to him three 
times. 

Besides, since Peter, by his denial had entirely 
abandoned, or, at least, had become totally un- 
worthy of his office of teaching and feeding the 
church of Christ, none of the other apostles would, 
under any consideration, have recognized or re- 
ceived him therein ; hence it was necessary, that 
the Lord himself should earnestly, yea thrice, 
charge him with it, so that no one might come to 
doubt the worthiness of his person (since he was 
now converted), or the validity of his office. 

Thence follows again the absurdity of those who 
make the matter in question say more than the 
Lord himself has done: namely, that Peter hereby 
was not reinstated into his office, which he had 
abandoned; but that he was appointed head of the 
whole church, yea, even over all the other apostles; 
as can be seen in lib. I. de pont. Rom. cap. 11. 
Bellorm. 



THE GROUNDLESSNESS [OF THE ALLEGATIONS] OF 

THOSE WHO ARE ACCUSTOMED TO DEDUCE 

THE ROMAN SUCCESSION FROM PETER, 

THE HOLY APOSTLE, AND WHEREIN 

THIS CONSISTS. 

Besides that the three proposed passages are of 
no use to the papists in proving the supremacy of 
Peter over the other apostles and the whole 
Christian church, there follow various reasons and 
circumstances which show clearly, that the suc- 
cession of the popes, which they would deduce 
from Peter, cannot stand, but is unfounded and 
untrue. 

For, to come to the point, it cannot be shown, 
that Peter was ever at Rome, (where the seat of the 
pope is placed), except at the close of his life, and 
then he was not received as pope, but was put to 
death as a martyr, with Paul, his fellow apostle, for 
the testimony of Jesus Christ, as we have circum- 
stantially shown in the History of the Holy Martyrs, 
of the year 69 A. D. Also, Egesipp. Hist, van de 
verstoring Jerusalem, 3. Bock, 2 cap. Also, W. 
Band. Apopth. Christian, lib. 1. ex Hieron. de vitis 
illustribus. Johan. Strac. infesto Johan. Evang. etc. 



INTRODUCTION. 



47 



Eusebius quotes from Dionysius, a teacher oi the 
church at Corinth, concerning the coming of Paul 
and Peter to Rome, as also concerning their preach- 
ing, which was the cause of their death, these 
words: They (namely Paul and Peter) were both 
together in our congregation at Corinth, teaching 
(from) there (on) throughout all Italy; they taught 
also in this city (namely, Rome, of which he had 
first spoken) ; where they both were crowned mar- 
tyrs at the same time. Euseb. Pamph. Chron. Eccl. 
Edition of 1588 lib. 2. cap. 25. 

He speaks of Peter's coming to, and preaching 
at, Rome, even as if having taken place at the close 
of his life; and although he puts Paul's coming and 
preaching in the same time, Paul's coming to this 
city, nevertheless, happened much earlier than the 
coming of Peter, which took place shortly before 
their death; in which time both together preached 
the holy Gospel in that city. 

That Paul was there much earlier and longer, 
appears from all the circumstances of the Acts of the 
apostles; for while Peter was preaching at Cesarea, 
Antioch, Jerusalem, and in other places, Paul was 
brought to Rome, and, having arrived there, ' ' dwelt 
two whole years in his own hired house, and re- 
ceived all that came in unto him, preaching the 
kingdom of God, and teaching those things which 
concern the Lord Jesus Christ, with all confidence, 
no man forbidding him." Here the account of the 
Acts of the Apostles ends, without mentioning any- 
thing further of Peter. See Acts 28 : 30, 31. 



VARIOUS ARGUMENTS FROM THE HOLY SCRIPT- 
URES, SHOWING THAT PETER WAS NOT AT 
ROME DURING THE TIME PAUL WAS 
THERE, EXCEPT (AS HAS BEEN EX- 
PLAINED ABOVE) AT THE CLOSE 
OF HIS LIFE. 

In this demonstration we shall forego the method 
employed by Sebastian Frank, Gysius, and others, 
who have written syllogistically upon this subject, 
and shall confine ourselves solely to the express 
testimony of (or, at least, plain inferences from) 
Holy Scripture, upon which we propose to found 
our arguments. 

Reason. — First Argument. — When Paul drew 
near the city of Rome, where he was to be arraigned 
before Cesar, the brethren* came out of the city to 
meet him, as far as Appii Forum, and the Three 
Taverns, whom, when Paul saw, he took courage. 
Acts 28 : 15. But among these Peter is not once 
mentioned, which would undoubtedly have been 
the case, had he been with them and occupied the 
episcopal throne at that place, as is pretended. 

Second Argument. — When it came to pass, that 
Paul was to give an account before the emperor for 
the first time, he was forsaken by all, and no man 
stood with him, so that he complained of it to Tim- 
othy. 2 Tim. 4: 16, Now, if Peter had been at 
Rome, he certainly would not have forsaken Paul, 

* By which of the other apostles these brethren at Rome were 
converted, is not mentioned in the text ; but it may have been that 
they were converted on the day of Pentecost at Jerusalem, for at 
that time strangers of Rome were there. Acts 2 : 10. 



whom he was wont to call his beloved brother, 
2 Pet. 3: 15; but would have stood by him with 
counsel and actual assistance, according to his abil- 
ity. This, however did not happen ; which clearly 
shows that he was not there at that time ; unless 
some one might conclude, that he, who before had 
forsaken his Lord and Savior (which was a matter 
of much consequence), now probably also forsook 
Paul, who was inferior. 

To this may serve as reply : That Peter, at the 
time he forsook Christ, was not filled with the gift 
of the Holy Ghost, which was not poured upon the 
apostles until after Christ's ascension, Acts 2 : 1 — 3; 
hence he could easily come to this fall; but now, 
being filled with the Holy Ghost,* it was quite 
otherwise, so much so, that he and his fellow apos- 
tles feared no suffering, not even death itself. Com- 
pare Acts 4:19 — 21 with 5:40 — 42 and 12:3,4. 
Also 1 Pet. 3: 14 and 4: 16. 

Moreover, in Paul's complaint to Timothy not a 
word is mentioned as to Peter having forsaken him; 
which, had it happened, would certainly, as a nota- 
ble matter, not have been passed over in silence; 
more especially, as he mentions some of those who 
forsook him, by name, as, Demas, Alexander the 
coppersmith, etc. 

Third Argument. — When Paul was confined in 
prison at Rome, and bound in chains, he com- 
mended Onesiphorus, because he had visited him, 
and was not ashamed of his chain; without mention- 
ing anything about others, saying: "The Lord give 
mercy unto the house of Onesiphorus; for he oft 
refreshed me, and was not ashamed of my chain. 
2 Tim. 1: 16. 

But why does he not commend Peter as having 
visited him in his bonds? or, if Peter was there and 
did not do. so, but was ashamed of his chain, why 
does he not complain, that so great a man, who 
ought to have had been a leader unto others, was so 
negligent therein? 

Doubtless, if Peter had been in the city at that 
time, and visited, or not visited, him in prison, Paul 
would not have passed it over in utter silence, with- 
out commending or complaining of it. 

Fourth Argument.— When many had departed 
from Paul, while he was in prison, he made mention 
of one who had remained by, or with, him, namely, 
in the city of Rome. He calls him Luke, and says: 
Only Luke is with (or by) me. 2 Tim. 4:11. It 
follows, therefore, that at the time when Paul wrote 
this, Peter was not at Rome, or it could not have 
been that only Luke was with him. 

Fifth Argument. — A little further on from the 
above mentioned words, Paul requests of Timothy, 
that when he came to him, he should bring Mark 
with him, since the same would be very profitable to 
him for his ministry, saying: Take Mark, and bring 
him with thee (when thou comest): for he is profit- 
able to me for the ministry. 2 Tim. 4:11. 

Now, if Peter was in Rome at that time, why was 
Paul under the necessity of sending for Mark for the 
ministry? or, if he was not there, why did he not 



48 



INTRODUCTION. 



send for Peter? Certainly, if he had sent for him, he 
would, unless prevented by some important cause, 
not have refused to come: and then it could be con- 
cluded, that Peter was there a co?isiderable time, 
since, as we find, they both died considerable time 
afterwards. 

But it does not appear that Paul sent for him; 
hence, it cannot be concluded, that he came in an- 
swer to his summons; and even if he had come at 
that time, his stay there could not have lasted sev- 
eral years, much less twenty-five years, as the 
papists say, since death overtook him as well as 
Paul, as has been shown in its proper place. The 
preparation, however, of this whole argument is 
unnecessary and superfluous. 

Sixth Argument. — Paul wrote various epistles 
from his prison at Rome to the believers; as to the 
Galatians, Ephesians, Philippians, Colossians, to 
Timothy, Philemon, etc., in which he puts various 
salutations from believers of the church at Rome, as 
also, in the beginning of the same makes mention 
sometimes of his fellow laborers; but he never men- 
tions Peter. We will show here the manner in 
which this is done. 

In the beginning of the epistle to the Philippians 
he writes these words : Paul and Timotheus, the 
servants of Jesus Christ. Now, why does he not 
add here: and Simon Peter? 

Nearly in the same manner he commences the 
epistle to the Colossians, saying: " Paul, an apostle 
of Jesus Christ by the will of God, and Timotheus, 
our brother. ' ' Why does he not add : and Peter, 
the chief apostle ? 

In concluding these epistles he adds the saluta- 
tions of the saints who were with him. To the 
Philippians he writes: "All the saints salute you . . . 
chiefly they that are of Caesar's household." Phil. 
4:21,22. To the Colossians he addresses these 
words : ' ' Epaphras, who is one of you, a servant of 
Christ, saluteth you." Col. 4:12. Also: Luke, the 
physician, greets you. Verse 14. 

Peter is not mentioned here at all, -which, cer- 
tainly, had he been there, would have been highly 
necessary. 

This same manner he followed in all the other 
epistles which he wrote from Rome. To Timothy 
he says: " Eubulus greeteth thee, and Pudens, and 
Linus, and Claudia." 2 Tim. 4:21. 

To Philemon : ' ' There salute thee Epaphras . . . 
Marcus, Aristarchus. Phil. 23, 24. 

There might be much said upon this subject, but 
it would all amount to this : that it would be a 
strange thing, if Peter was at Rome, when Paul 
wrote his epistles from the Roman prison, that the 
latter did never mention in these epistles a salutation 
from Peter (which, as has been shown, he did not); 
seeing he mentions salutations from different leaders 
and members of the Roman church, whom he calls 
by name: hence it is quite reasonable to conclude, 
that Peter was not there during that time. 

Besides the six arguments mentioned, proving 
that during the time Paul was imprisoned under 
Nero, Peter was not at Rome, as far as the testi- 
mony of Holy Scriptures go in regard to this, there 
follow various circumstances showing (by like virtue 



of Holy Scripture), that also during the time Paul 
was oid of prison, Peter was not to be found in this 
city. 

First Circumstance. — Here is to be considered, 
why Paul wrote an epistle to the Roman church, as 
well for the confirmation of the Christian faith, as 
for stirring up in the moral virtues (which epistle is 
still in existence), if Peter was there at that time, 
and had the charge of said church ? or, if it was nec- 
essary for important reasons, that he should write to 
them, why he did not send this epistle to Peter as 
their leader, like he did to Timothy, the teacher of 
the Ephesian church; and to Titus, the teacher of 
the church in the Island of Crete ? 

Or, at least, if we look at the contents of this epis- 
tle, we may well consider, why he did not address 
a salutation to him, or once mention him by name? 
seeing he filled nearly a whole chapter with the 
names of those whom he salutes at Rome : as, 
Aquila with his wife Priscilla, Epenetus and Mary, 
together with Andronicus, Junia, Amplias, Urbanus, 
Apelles, Herodion, those of the household of Nar- 
cissus (the women), Tryphena and Tryphosa, Per- 
sis, Rufus, Asyncritus, Phlegon, Hermas, Patrobas, 
Philologus, Nereus, etc., Rom. 16 throughout; 
without mentioning in any way whatever the person 
or name of Peter; from which there may be con- 
cluded again with good reason, that which has been 
concluded before from the account of the salutations 
which Paul wrote while in prison at Rome, namely, 
that Peter was not in this city at that time? 

Second Circumstance. — When it afterwards hap- 
pened that Paul, having traveled through Arabia 
and the country of Damascus, returned after three 
years, with a particular desire to see Peter; he did 
not seek him at Rome, but at Jerusalem; where, 
when he had found him, he abode with him fifteen 
days; and then departed again into the regions of 
Syria and Cilicia. Gal. 1:17 — 21. 

Third Circumstance. — When fourteen more years 
had elapsed, namely, those spent by Paul in his 
Syrian and Cilician journey, where was Peter to be 
found ? Certainly not at Rome, but at Antioch ; 
for there Paul came to him, and rebuked him, be- 
cause he had eaten with the Gentiles in the presence 
of the Jews. Compare Gal. 2: 1 with verses 11, 12. 

Fourth Circumstance. — When some came down 
from Judea, and troubled the brethren, saying that, 
unless they were circumcised after the manner of 
Moses, they could not be saved; and Paul, Barna- 
bas, and other pious men were sent to the apostles 
and elders, to consult about the matter; Peter as 
well as the others to whom they were sent, was 
found at Jerusalem. Acts 15: 1 — 7. 

Fifth Circumstance. — Gal. 2:7, we read, that the 
uncircumcision (that is, the Gentiles) was committed 
to Paul, but the circumcision (that is, the Jews or 
the Jewish nation) to Peter; also, verse 9, that Peter 
(there called Cephas) together with James and John 
gave to Paul and Barnabas the right hand and 
agreed, that these should go unto the heathen, but 
they unto the circumcision (the Jews); namely, to 
preach the Gospel unto them. 

It is, therefore, a settled fact, that Peter was prop- 
erly a teacher of the Jews (after this agreement was 



INTRODUCTION. 



49 



made), and not of the Gentiles. But if he had 
taught among the Romans, who were Gentiles by 
nature, he would have gone altogether beyond his 
engagement and promise; which certainly is not to 
be supposed of so great and eminent a man as Peter 
was at that time. 

Sixth Circumstance. — From the two epistles of 
Peter, especially from the words, i Pet. i : i, it evi- 
dently appears, that he preached to the strangers 
scattered throughout Pontus, Galatia, Cappadocia, 
Asia, and Bithynia (namely those who were scat- 
tered there from the twelve tribes of Israel, accord- 
ing to the statement of James, chap, i : i ; for which 
preaching, since these countries are very far, some 
even a hundred and more leagues apart, several 
years were required, in order to travel through 
them; during which time Peter apparently could 
not be there and at Rome at once; this is incontro- 
vertible. 

Seventh Circumstance. — At the end of the first 
epistle of Peter, namely i Pet. 5 : 13, are these 
words: ' ' The church that is at Babylon, elected . . . 
saluteth you. ' ' 

How could Peter send a salutation from the 
church at Babylon, unless he was with it in Babylon 
at that time? But if he was in Babylon, he was not 
at Rome, unless he had two bodies; of which we do 
not read anything, nor have we any reason to be- 
lieve it. 

Eighth Circumstance. — Those who hold that 
Peter was bishop at Rome, make no distinction be-- 
tween the words apostle, or messenger, and bishop, 
or overseer; yet there always has been a marked 
difference between the office of an apostle and that 
of a bishop. 

The office of an apostle was to travel from one 
country to another, yea, through the whole world, 
and preach the Gospel to those who had not yet 
heard it; without being bound to any particular 
place or church, as appears from Matt. 28:19; Mark 
16:15. 

On the other hand, the office of a bishop or over- 
seer was to watch over, care for, feed and govern, 
as a shepherd his flock, a particular church, unto 
which the Gospel had been already preached, and 
which had accepted faith and the sign of holy bap- 
tism. Compare Acts 20: 28 with 1 Tim. 3: 1 — 5; Tit. 
i:5—7- 

Now, it is a fact, that properly not the latter, but 
the former office was enjoined upon Peter, lor he 
gives himself the first mentioned name — apostle (see 
1 Pet. 1 : 1 and 2 Pet. 1:1); for which purpose Christ 
himself had chosen him, Luke 6:13.14, and sent 
him out, as can plainly be seen in the last chapter of 
Matthew and of Mark. 

How could it be then, that Peter sat as bishop of 
the church in the city of Rome? and, what is still 
more — for a considerable number of years ! unless it 
be said that Peter abandoned his charge, and ac- 
cepted another office and ministry than the one to 
which he was called; which it would be difficult to 
prove, since nothing is mentioned of it in Holy 
Writ. 



Further Remarks on the foregoing circumstances' 
— If one should confine himself solely to the testi- 
mony of the holy Scriptures, not accepting any- 
thing else as worthy of belief, it could in no wise be 
shown that Peter was ever at Rome; but, since the 
holy Scriptures do not relate all that has happened, 
the testimony of some accepted authors of that time 
may be recognized as credible, as far as their testi- 
mony is not contrary to what is expressed in holy 
Scripture. 

We have shown from the apostolic writings, that 
during the time Paul wrote his epistles in the prison 
at Rome, and also during the whole period that he 
(Peter) was preaching in foreign countries, Peter 
was not in Rome, but in Jerusalem, Antioch, Pontus, 
Galatia, Cappadocia, and in other places where the 
Jews were scattered. This we have plainly shown, 
first by six arguments, and then by eight circum- 
stances, derived from the holy Scriptures. But as 
to where Peter was, or how he died, after Paul wrote 
his last epistle from Rome, the Scriptures are silent. 

Hence the testimony of those writers whom we 
have just mentioned cannot well be contradicted; 
who maintain, that Peter shortly before his death 
came to Rome, and there laid down his life for the 
doctrine of the Evangelical truth; without mention- 
ing anything there about his bishopric, much less, 
popedom. 



DISCORDANCE OF PAPISTIC WRITERS. I. WHETHER 

PETER WAS AT ROME. 2. HOW LONG HE WAS 

BISHOP THERE. 3. WHO FOLLOWED HIM. 

The common tenet of the papists is, that Peter 
sat as the chief bishop upon the Roman throne; yet 
the authors whom they adduce for this purpose 
greatly differ. For, as respects his arrival in that 
city, some fix it in the year 41 after Christ; others in 
the beginning of the reign of the Emperor Claudius; 
others in the second year of this same Claudius; 
others in the fourth year; others in the beginning of 
the reign of Nero; others in the fourteenth year after 
Paul's conversion, etc., as is noted in Ireneus, Oro- 
sius, Damasus, Hornantius, Th. Aquinus, The Lives 
of the Saints, etc. 

Concerning the length of time he was bishop, 
there is not less disagreement; as also in regard to 
how long he was absent from his bishopric sojourn- 
ing in other places. Cortesius writes of eighteen 
years, Onuphrius of seven years; but the general 
opinion among them is, that he sat twenty-five years 
upon the chair governing their church; although 
some flatly oppose it. See the last mentioned three 
authors. 

Touching the person who succeeded him in his 
bishopric, there is much confusion and uncertainty 
in what is said concerning this subject. Some write, 
that Clemens succeeded Peter; as Septimus Florens 
Tert. ; others, that Linus followed him ; as Ireneus, 
Eusebius, Epiphan., etc., De Praes 32. 1. Contr. 
Jov.; others, that Linus discharged Peter's office 
two years before the death of the latter; as Dama- 
sus, etc. ; others, that Peter ordered that Clemens 
should succeed after the death of Linus ; /;/ Pontific. 



50 



INTRODUCTION. 



Petr. etc., Clem, in Epist. ad facobum, etc.; others, 
that the chair of Peter was vacant while Linus and 
Cletus lived, Clemens, who was ordained by Peter 
as his successor, not being willing, as they say, to 
occupy the chair in their lifetime; which is testified 
to by Bellarminus; others that Linus occupied the 
chair eleven years after Peter' s death ; see Eusebius ; 
others, that Linus died before Peter, and, conse- 
quently was not his successor in the bishopric; see 
Turrianus, Sophronius, etc. ; others, that Anacle- 
tus succeeded Peter, and Clemens, Anacletus. See 
Homil. de Agon. Pet. and Paul. In Chron. in 
Anno Clem. ; others, finally, that Peter and Linus 
were bishops simultaneously in the city of Rome; 
yet so, that Peter was the superior, and Linus, the 
inferior bishop. See Ruffmus, Sabellicus, Tur- 
rianus, In vita Petri. 



OF THE RISE OF THE POPES AFTER THE YEAR 606, 

AS ALSO OF THE INTERRUPTION OF THE 

SUCCESSION OF THE SAME. 

Besides, that in the first three centuries after the 
death of the apostles, nothing was known in the 
Roman church, as regards rulers of the same, but 
common bishops or overseers, until the time of Con- 
stantine the Great, and from that time on to the 
year 600, only archbishops and patriarchs, but no 
popes, till after the year 606, when, by the power 
of the Emperor Phocas, the Roman Bishop Boni- 
face III. was declared and established the general 
head and supreme ruler of the whole church ; — the 
succession also of the following popes was inter- 
rupted by many important occurrences, with respect 
to the manner of the papal election as well as to the 
doctrine and the life of the popes themselves, as also 
with regard to various circumstances pertaining to 
these matters. Of this an account shall presently be 
given. 

Note. — Besides what we have mentioned in our 
account of holy baptism, for the year 606, of the rise 
and establishment of the Roman pope, there is also 
found, concerning the cause of the same (in the 
Chronijk van den Ondergang der Tyrannen, edi- 
tion of 1617, book VII., page 211, col. 2), this an- 
notation : When the patriarch at Constantinople 
reproved the Emperor Phocas for the shameful mur- 
der he had committed, or would not consent to, or 
remit, it, while the bishop of Rome winked at, or 
excused this wicked deed, the Emperor Phocas, in 
his displeasure, deprived the church of Constanti- 
nople of the title, Head of Christendom, and, at 
the request of Boniface III., conferred it upon the 
Roman church; which was done amidst great con- 
tentions, for the eastern churches could not well 
consent to it, that the see of Rome should be con- 
sidered by everybody, and everywhere, as the head 
and the supreme (of the) church. Compare this 
with Platinae Reg. Pap. fol. 123; Fasc. Temp, 
fol. 122; Pol. Vhgil, lib. 4. cap. 10; Hist. Georg. 
lib. 4; Conrad. Oclutar. fol. 15; Tract, called, 
Oude?i en Nieiiwen Godt. lib. 1; M. Zanchij Tract. 
Pap. fol. 41; Zeg. Chron. Rom. Pap. fol 132. 



OF THE ELECTION OF THE POPE; AND OF SUCH AS 
HAVE USURPED THE CHAIR. 

In the introduction to the Martyrs Mirror (edi- 
tion of 1 63 1, fol. 25, 26, 27) mention is made from 
Cardinal Baronius (we have looked into his history, 
and found it to be so at the place referred to), of 
various popes who ran of themselves, without law- 
ful election or mission; and also of some who usurped 
the chair, without the consent of the church, merely 
by the power of princes and potentates. 

Among the popes who, without lawful election or 
mission, ran of themselves, are numbered Stephen 
VII., Christopher, and Sergius III., with whom it 
was as follows: 

Stephen VII.. expelled Boniface VI. by force from 
the Roman see, after the death of Formosus; and 
afterwards committed an abominable deed on the 
dead body of said Formosus, who was counted a 
lawful and good pope; which deed the Cardinal C. 
Baronius describes from Luytprandus and others as 
follows: 

"In this same year was perpetrated the great 
wickedness which Luytprandus and others relate, 
but incorrectly by Sergius ; since the acts of the 
aforementioned Synod under Pope John IX., to 
which doubtless more credence is to be given, im- 
pute it to the then existing pope, Stephen IX. 

He caused the dead body of Formosus to be ex- 
humed, and placed it on the pope's throne, dressed 
in all his papal robes; whereupon he upbraided For- 
mosus, as though he were alive, that he, through 
great ambition, had come from the chair of Porto 
into that of Rome ; anathematized him on this ac- 
count, had the dead body stripped of all the robes, as 
also the three fingers with which Formosus accord- 
ing to custom used to ordain, cut off from the same, 
and thus thrown into the Tiber. Besides this he 
deposed all those who had been ordained by For- 
mosus, and re-ordained them ; all of which he did 
from pure madness." See C. Baron, histor. Eccl. 
Anno 897. num. 1. 2. 

After this the same Baronius relates of Christo- 
phorus, who also thrust himself into the papal chair, 
the following: 

' ' Further, in the following year of Christ .... in 
the tenth indiction,* Pope Benedict died, and was 
buried in St. Peter's church. In his place suc- 
ceeded Leo, the fifth of this name, a native of Ar- 
dea, who held the chair only forty days, being ex- 
pelled and imprisoned after that by Christophorus, 
who himself occupied the chair after him." Baron. 
Ann. go6. goj. num. 2. 

The aforementioned Christophorus, who had ex- 
pelled his predecessor, Leo V. , from the chair, and 
taken possession of it himself, was, in his turn, 
robbed of the occupancy of the chair by another, 
called Sergius III., who was ambitious of the same 
dominion; which Sergius, although he attained to 
the papal dignity, without being elected or called, 
yea, more than that, was, according to the testi- 



* A cycle of fifteen years, instituted by Constantine the Great, 
in connection with the payment of tribute, and afterwards made a 
substitute for Olympiads in reckoning time. It was much used in 
the ecclesiastical chronology of the middle ages, and is reckoned 
from the year 313 as its origin .— Webster's Dictionary. 



INTRODUCTION. 



51 



mony of the papists themselves, fearfully tyrannical 
and unchaste, is nevertheless recorded with the 
aforementioned upon the Register of the legitimate 
popes of Rome. See Baron. Ann. 007. num. 2. , 
Ann. 008. num. 3. 

In the midst of this account this papistic writer 
declares, that these we?e the dreadful times when 
every self-constituted pope immediately nullified that 
which his predecessor had made. Ann. 008. num. 2. 

Confirmatory of this matter is also that which is 
adduced in the " Chronijk van den Ondergang" 
edition 1617, for the year 891, page 315. col. 1. 2. 
from the tract of "Den Onpartijdigen Rechter." 

If one will but consider, says this writer, the spir- 
itual or ecclesiastical perfidiousness and rebellious- 
ness of the popes, he will find in ancient history, 
that the ■ Roman popes have at all times quarreled 
and contended with one another for the papal chair. 

Thus John XXIV., having come to Bononia with 
many soldiers, threatened all the cardinals severely, 
if they would elect a pope who Would not please 
him. When many had been nominated to him, and 
he would assent to none of them, he was finally re- 
quested to state whom he would elect thereto. He 
replied: "Give me Peter's robe, and I shall deliver 
it to the future pope. ' ' But, when that was done, 
he put the robe upon his own shoulders, saying : 
"I am the pope." And though this greatly dis- 
pleased the other cardinals, they were nevertheless 
compelled to acquiesce in it. 

In the same manner John XXII. elected himself 
pope when the election was committed to him. See 
9th book of the above mentioned chronicle, for the 
year 891, at the place there referred to. 

Note. — In addition to what has been stated in 
the body [of this work] concerning the popes who 
exalted themselves to the papal reign, it is also 
proper to give what may be read in the ' ' Chronijk 
van den Ondergang der Tyrannen" for the year 
537, where the popedom of Vigilius is thus spoken 
of: "This Pope Vigilius was certainly impelled by 
the spirit of ambition; he greatly aspired to the 
popedom, and wrongfully ascended the papal chair, 
for he counseled the empress, how to expel Pope 
Silverius. He engaged false witnesses, who said 
that Silverius intended to betray the city of Rome 
secretly, and surrender it to the Goths (of which we 
shall afterwards speak more fully) ; therefore he was 
deposed from the popedom by force, and relegated 
into misery; and thus Vigilius six days afterwards 
became pope. The Empress Theodora desired him 
to reinstate Anthenius at Constantinople, as he had 
promised to do; but Vigilius refused, saying that 
one was not bound to keep a bad promise against 
one's conscience." Compared with the account of 
Platina, in his " Panselijk Register" fol. no. 
Also, Chron. Fasci. Temp. fol. nj. 



man chair, not properly through themselves, inas- 
much as they were too weak, but through the power 
of princes and potentates, yea, even through the 
Arians. Among these are particularly numbered 
the two popes named Felix, both of whom were 
exalted to papal dignity, and put in their office by 
Arian Kings, who ruled Italy, and, consequently, 
also the city of Rome; the one by Constantius,* the 
other by Theodoric, both of whom belonged to the 
Arian sect. Caes. Bar. Ann. 326. num. 2. 

But quite the contrary happened when pope Sil- 
verius was reputed to favor the Goths, who sided 
with the Arians. Prince Belizarius deposed him, 
and sent him away into Greece, putting Vigilius in 
his stead as pope. According to the testimony of 
Procopius. Ann. 538. num. 2. 

After Vigilius, Pelagius was declared pope by two 
bishops only, and one from Ostien,f through the 
favor and assistance of the emperor Justinian; not- 
withstanding, as Anastasius says, the bad suspicion 
of having caused the death of the previous Pope 
Vigilius, rested on him; for which reason none of 
the other ecclesiastics, nay, not even the laity, 
would have communion or anything to do with 
him. Ann. jjj. num. 2. 



OF SOME WHO ATTAINED POSSESSION OF THE RO- 
MAN CHAIR THROUGH SECULAR POWER AND 
OTHER UNGODLY MEANS. 

There is, moreover, mention made of another 
kind of popes, who attained possession of the Ro- 



of THE DREADFUL TIME, CALLED BY THE PAPISTS 
THE IRON AND LEADEN CENTURY, WHICH 
WAS WITH RESPECT TO THE ELEC- 
TION OF THE POPES. 

The oftmentioned cardinal Caesar Baronius, pro- 
ceeding in his account of the Register of the Popes, 
arrives at the year 901, the beginning of the tenth 
century, where he bursts out, as if with sorrow, 
calling this time hard, unfruitful, and productive of 
much evil; and comparing it to an iron and leaden 
century, full of wickedness and darkness, particu- 
larly in respect to the great irregularity practiced in 
the installing and deposing of the Roman popes; 
which was done partly by the Roman princes, 
partly by the princes of Tuscany, who, now this 
one, then that one, usurped the authority to elect 
the popes, and to dethrone them ; which happened 
in such a manner that all the preceding abuses com- 
mitted with reference to the Roman chair were mere 
child's play in comparison with it. 

For now, as Baronius writes, many monsters 
were thrust into this chair as popes; which contin- 
ued throughout this whole century, yea, for a hun- 
dred and fifty years, namely from the year 900 to 
about the year 1049, when the German Ottoes, 
who occupied the imperial throne, interposed be- 
tween both, although they, not less than their pred- 
ecessors, retained as their prerogative the right of 
electing and rejecting the popes. Baron. Aim. 001. 
num. 1. 

The same cardinal relates, that in these awful and 
terrible times some popes attained to the popedom 
not only by the power of princes and potentates, but 
through the foolish love of certain dishonorable and 



* This Constantius was a 
King of the Goths. 

t Probably Ostia, a town ; 



emperor, while Theodoric 
uouth of the Tiber, il'ulo 



52 



INTRODUCTION. 



loose women, by whom Rome was ruled; which we 
could in no wise believe, had not so eminent a man 
and rigid papist, as Baronius was, described it so 
plainly and circumstantially. See in Baronius' 
Church History, printed at Antwerp 1623, for the 
year 912. num. 1; also 928. num. 1; also 931. 
num. 1. 

Our soul is amazed, -and we are ashamed to relate 
all that is adduced there from various papistic writ- 
ers, concerning the election of some of the popes. 

O God ! open the eyes of these blind lovers of 
papacy, that they may see, what succession it is, of 
which they have so long boasted in vain; so that 
they may truly turn to thee and thy church, and be 
saved ! 

Note. — With respect to this matter, the writer 
of the Introduction to the Martyrs Mirror, of the 
year 1831, says: "After that arose a time far more 
horrible, etc., for the margraves of Tuscany, and 
after them the emperors, exercised so much vio- 
lence with reference to the papal chair, that they 
thrust into it many monsters; among whom was 
John X., who was thrust into the chair by Theo- 
dora, mistress of Rome, while Lando was de- 
posed." Introduction, fol. 26. col. 2. from Baron. 
Church History, Anno 912. num. 1. 

After that he relates, that John X. was deposed 
by Theodora's daughter, who also reigned over 
Rome, and that John XL, a bastard child of Pope 
Sergius III., was put into it. "And thus," he 
writes, "have whores and rogues, according to the 
testimony of cardinal Baronius, ruled the papal 
chair, deposing and instituting whomsoever they 
would." Fol. 27. col. 1. from Baronms, Anno 
931. num. 1. Continuing, the aforementioned author 
remarks: "In this iron century it also happened, 
that Stephen IX., having illegitimately attained to 
the chair, was marked in the face by some rogues, 
for which reason he staid in his house." Same 
place, from Baronius Ayino 94.0. num. 1. 

But, in order to give an account of those particu- 
lar ones only, who attained unlawfully to the papal 
chair, since we are treating of the succession and 
mission of the popes, we must also mention Pope 
John XII., who, being only eighteen years old, was 
forcibly put into the chair, and made pope by his 
father, the margrave of Tuscany. Afterwards he 
was deposed by a council at Rome, on account of 
his wicked life; but he remained pope nevertheless, 
since nobody would excommunicate the pope, how- 
ever wicked his life might be, as Baronius relates. 
Compare Baron. Anno 955. man. 1. with A?mo 
963. num. 1. 2. 

After that, Albericus, the count of Tusculum, 
made his son, who was but ten years old, pope, 
and by his authority put him into the chair under 
the name of Benedict IX. After he had reigned 
about nine years, a certain faction of the Romans 
elected another pope. When Gratianus, a priest at 
Rome, saw this, he bought out both of them with 
money, and called himself Gregory VI. 

But the Emperor, not willing to tolerate this, 
deposed all three of them, and put Clemens II. in 
their stead; and then Damascus II.; after him Leo 
IX. ; and, finally, Victor II. 



Thus the imperial line of the popes continued, 
until the clergy itself became powerful enough to 
elect the popes without waiting for the imperial 
mission, which formerly had been deemed necessary; 
this afterwards gave rise to great schisms and di- 
visions in the Roman Church. Compare concern- 
ing all this Baron. Hist. Eccl. Anno 1033, num. 2. 
with Anno 104.4.. num. 2. 3; also, Amw 1046. 
num. 1; Anno 1048. num. i; Anno 1049. num. 2; 
Anno 1055. 

With regard to the aforesaid matters, the writer 
of the Introduction mentioned says {Fol. 2j. col. 2): 
"This being taken into consideration, we say, that 
it is not true that they, namely the Romanists, have 
an uninterrupted succession from the days of the 
apostles to the present time, as they would make 
the people believe, with their long register of popes, 
whom they have connected as the links of a chain, 
as though they, through lawful mission, had always 
maintained a continuous succession ; but we have 
proved here that this chain of succession is, in many 
ways, broken. 

"In the first place, by Stephen VII. and his suc- 
cessors, who have forcibly thrust themselves into 
the chair. These certainly had no mission; and 
where the mission ceases, the succession ceases also. 

"In the second place, by those who were thrust 
into the chair, without the order or sanction of the 
church, only by kings and princes, yea, even by 
whores, through lewd love; or who bought the 
same with money, as we have shown. These also 
were certainly not sent; or, if they were sent, it 
must be proved, by whom: for two contrary things 
cannot consist together. If they were sent, they did 
not thrust themselves into the chair, as Baronius 
says notwithstanding; but if they thrust themselves 
into it, or were thrust into it by others through un- 
lawful means, then they were not sent, and conse- 
quently, had no succession from the apostles." 
Introduction,^/. 28. col. 1. 



TWO, THREE, AND FOUR POPES REIGNING AT THE 
SAME TIME; THE CHAIR OF ROME OCCASION- 
ALLY WITHOUT A POPE FOR A LONG 
TIME. 
Formerly, when the papal dominion was coveted, 
the aim was directed solely to the Roman chair, but 
now it was quite different; for, instead of according 
to Rome, the honor of electing the pope, as had 
always been the case heretofore, they of Avignon, 
in France began, without regarding the Romans or 
Italians, to constitute themselves the electors of the 
pope; insomuch that they for this end elected a 
certain person, whom they called Benedict XI II., 
notwithstanding the Roman chair was cccupied by 
a pope called Gregory XII.; thus setting not only 
pope against pope, but France against Italy, and 
Avignon against Rome.* 



* After pope Anastasius, Symmachus was elected pope in a 
tumult ; and immediately also Laurentius was elected, with whom 
he had two contests, yet came off victor, as the papists say, for the 
clergy and king Diederik were on his side. But after four years, 
some of the clergy, who lusted after uproar and contention, and 
some Roman senators, recalled I.aurentius; but they were sent into 
banishment. This caused a fearful riot at Rome. P.J. Twisk, 5th 
Book, Anno 490. page iyi. col. 2. ex Platinal Clnon. fol. 101. Fasc. 
Temp. fol. 114. 



INTRODUCTION. 



53 



Of this, P. J. Twisk gives the following account: 
"At this time there reigned two popes, who were 
for a long time at great variance with each other ; 
the one at Rome in Italy, the other at Avignon. 

"When Pope Innocentius at Rome was dead, 
Benedict XIII. still occupied the papal chair in 
France. Then Gregory XII. was elected pope." 
Chron. P.J, Twisk, 15th Book, for the year 14.06. 
page 758. col. 1. ex Chron. Platince, fol. jp6. Fasc. 
Temp. fol. 187. 

The same writer, after narrating successively 
several other things which happened in the five 
subsequent years, again makes mention, for the 
year 141 1, of this Pope Benedict, who was elected 
at Avignon; as well as of two others, who arose 
during his reign, namely, Gregory and John; and 
also of their mutual contentions. These are his 
words : 

' ' At that time there were three popes at once, 
who incessantly excommunicated one another, and 
of whom the one gained this potentate for his ad- 
herent, the other another. Their names were: Bene- 
dict. Gregory, and John. 

"These strove and contended with each other, 
not for the honor of the Son of God, nor in behalf 
ol the reformation and correction of the adulterated 
doctrines or the manifold abuses of the (Roman) 
church, but solely for the supremacy ; to obtain 
which, no one hesitated to perpetrate the most 
shameful deeds. 

"In brief, the emperor exerted himself with great 
diligence, and traveled three years through Europe, 
to exterminate this shameful and pernicious strife 
and discord which prevailed in Christendom. Hav- 
ing, therefore, rejected these three schismatic popes, 
he brought it about, that Otto Columnius was made 
Pope by common consent ; for, within the last 
twenty-nine years there had always been at least 
two popes; one at Rome, and the other at Avignon. 
When one blessed, the other cursed.* See afore- 
mentioned Chronicle, 15th Book, for the yea? 14.11. 
page 765. col. 1, 2. 

Concerning the overthrow of these three popes 
the same author gives this statement: "In this year, 
Pope John XXIV., having been convicted in fifty- 
four articles, of heresies, crimes, and base villainies, 
was deposed from papal dignity, by the council of 
Constance, and given in custody to the palsgrave. 
When these articles were successively read to him, 
he sighed deeply and replied, that he had done 
something still worse, namely, that he had come 
down from the mountains of Italy, and committed 
himself under the jurisdiction of a council, in a 
country where he possessed neither authority nor 
power. 

After he had been in confinement at Munich 
three years, to the astonishment of every one, he 
was released, and made cardinal and bishop of 
Tusculum, by Pope Martin V., whose feet he sub- 
missively came to kiss at Florence. Shortly after- 
wards, in the year 1419, he died there, and was 
buried with great pomp and solemnity in the church 
of St. John the Baptist. 

* So writes Jan Crispijn. 



After he had thus received his sentence, the other 
two popes were summoned; of whom Gregory XII., 
who resided at Rimini, sent Charles Maletesta 
thither, with instructions to abdicate voluntarily in 
his name the papal dignity; in reward of which he 
was made a legate in Marca d'Ancona, where he 
subsequently died of a broken heart, at Racanay, 
a seaport on the Adriatic Sea. 

Benedict XIII., the pope at Avignon, remained 
obstinate in his purpose, so that neither entreaties 
nor threats, nor the authority of the council could 
move him, to submit, or lay down his office, lor 
the tranquillity of all Christendom. See the afore- 
mentioned Chronicle, 15th Book, for the year 1 415 
page 77 j. col. 2. and 774. col. 1. 

Note. — Pope Benedict XIII., through the inci- 
tation of the King of France, and the University of 
Paris, sent his legates to Pope Boniface IX.; but 
they received as an answer, that their master could 
not properly be called a pope, but an antipope ; 
whereupon they refuted him. See De Ondergang, 
15th Book, Anno 1404. page 757. col. 1. 

Here it is proper to note what the last mentioned 
author narrates concerning the plurality of the 
popes, who existed at one and the same time. 

' ' Besides this, ' ' he writes, " It is related that there 
were sometimes four, sometimes three, and some- 
times two popes at the same time." 

Victor, Alexander III., Calixtus III., and Pascha- 
lis, possessed together the papal authority, at the 
time of the Emperor Frederick Barbarossa; and also 
Benedict VIII., Sylvester II., and Gregory V. were 
popes together, till finally, Henry III. deposed 
them. 

Likewise Gregory XII., Benedict XIII., and 
Alexander V. arrogated, by excommunications, the 
papal authority.* 

Further, how Stephen III. and Constantine, 
Sergius III. and Christophorus, Urbanus V. and 
Clemens VII., Eugene IV. and Clemens VIII., 
and many other popes, whom to mention it would 
take too long, strove and contended with each 
other for the triple crown, their own historians 
have sufficiently elucidated. See in the oth Book of 
the Chronicle for the year 891. page 313. col 2. 
from the tract, Den Onpartijdigen Rechter. 



HOW THE ROMAN CHAIR STOOD VACANT. 

As great as was at times the inordinate desire 
manifested by some for the possession of the chair 
of papal dominion, so great was at other times the 
negligence and aversion as regards the promotion 
of the same cause ;f for it occasionally happened 
that the chair stood vacant for a considerable time, 
in consequence of the contentions and dissensions 
of the cardinals; so that the whole Roman church 
was without a head; without which, as the papists 
themselves assert, it cannot subsist. 

* Concerning this matter, P. J. Twisk gives this account : " At 
this time there were three popes at once, namely. Gregory XII., 
Benedict XIII., and Alexander V. Thus was the great city, the 
spiritual Babylon, divided into three parts, as a token of its ap- 
proaching fall. On nn. fny Hi,- year i !■'■/ page "'• col. I. 

t Where no true foundation is, there is no stability ; this is ap- 
parent here : for as immoderate as they were in seeking to possess 
the Roman chair, so immoderate they were also in leaving it vacant. 



54 



INTRODUCTION. 



In order to demonstrate this matter, we shall (so 
as not to intermix all sorts of writers) adduce the 
various notes of P. J. Twisk, who gives information 
in regard to this subject from Platina's Registers of 
the Popes, and other celebrated papistic authors, in 
his Chronicle, printed Anno 1617 at Hoom; from 
which we shall briefly extract the following instances, 
and present them to the reader. 

We shall, however, omit brief periods of a few 
days, weeks, or months, and pass on to intervals 
of more than a year, which, consequently, are not 
reckoned by months, or still lesser periods. In this 
we shall begin with the shortest period, and end 
with the longest. 

On page 225, col. 1, mention is made of pope 
Martin I. (in the Register the seventy-sixth), that 
he was carried away a prisoner by Constantine, 
emperor at Constantinople, and sent into exile, 
where he died; whereupon the chair stood vacant 
for over a year. Ex. Hist. Georg; lib. 4. Platin. 
fol. 135. Zeg.fol. 224, 225. 

Page 260, col. 2, the same writer relates of Paul I. 
(the ninety-fifth in the Register), that he excom- 
municated Constantine V., who had thrown the im- 
ages out of the church; and that Constantine, not 
heeding this, in his turn excommunicated the pope; 
whereupon the latter died, and the Roman chair 
was without an occupant, and the church without a 
head, one year and one month. Ex. Platince Reg- 
ist. Pap. fol. 166. hist. Georg. lib. 4. Franc. 
Allars. fol. 54. 

After that he makes mention of pope Honorius I. 
(in the Register the seventy-second), that he, hav- 
ing instituted the exaltations of the Holy Cross, the 
Saturday processions, which had to be held at 
Rome, the special prayers in the invocation of the 
departed saints, etc., was deposed by a certain 
council at Constantinople; and that, he having died, 
the chair at Rome was vacant for one year and seven 
months. See above mentioned Chronicle, page 
218. col. 1. ex hist. Georg. lib. 4. Franc. Ala. 
Reg. fol. 44. Platin. Sncc. Pap ce. fol. 130. 

When Pope John XXIV. was deposed on account 
of his wicked life and ungodly conduct, and placed 
in confinement somewhere, in the time of emperor 
Sigismund and the council of Constance, there was 
for the time of two years and five months no one 
who took charge of the papal government; hence 
the chair was without an occupant for that length of 
time. See aforementioned Chronicle, for the year 
141 1, p. 769. col. 1. ex Ease. Temp. fol. 187. 
Platin. fol. 401. Onuf. fol. 406. 417. Hist. Eccl. 
Casp. Healio. patt. 3. lib. 11. Chronol. Leonh. 
lib. 6. foh. Stumpff. fol. 21. Hist. Georg. lib. 9. 
Hist. Mart. Adr. fol. 53. to 66. Jan Crisp, fol. 356. 
to 175. Zeg.fol. 326. 

Moreover, twice it happened, that for the space 
of about three years no one was pope, or general 
head of the Roman church; first, after the deposi- 
tion of Pope Benedict XIII. of Avignon; secondly, 
before the election of Otto Calumna, called Martin 
V., thus named because he was consecrated or or- 
dained on St. Martin's day. Concerning the first 
time, see P. J. Twisk, Chron. for the year 1415. 
page 774 col. 1 ; concerning the second, see in the 



same book, for the year 1417, or two years after- 
wards/. 781. col. 1. compared with Ease. Temp, 
fol. 187. Platin. fol. 470. Hist. Georg. lib. 6. 
Mem. fol. 913. Seb. Fr. (old edition) fol. 31. 

After the death of Pope Nicholas I. (the 108th in 
the Register), information is obtained from Platina, 
according to the account of various other authors, 
relative to the condition of the Roman church at 
that time; namely, that she had no pope or head, 
for eight years, seven months and nine days. Com- 
pare Plat. Reg. Pap. fol. 197. with Georg. hist, 
lib. 5. foh. Munst.fol. 14. Mem. fol. 556. Francisc. 
Ala. fol. 60. Also, P. J. Twisk, Chron. gth Book, 
edition of 161 7. p. 297. col. 2. 



OF THE UNGODLY LIFE AND DISORDERLY CON- 
DUCT OF SOME OF THE POPES. 

Many of the ancient writers, even good Roman- 
ists, are so replete with the manifold ungodly and 
extremely disorderly conduct of some of those who 
occupied the papal chair, and are placed in the 
Register of the true successors of Peter, that one 
hardly knows how to begin, much less how to 
end.* 

We shall therefore, so as not to cause any doubts 
as regards our impartiality, not adduce all, but 
only a few, and these not the worst, but, when con- 
trasted with those whom we shall not mention, the 
very best examples of the kind; and shall then soon 
leave them, as we have no desire to stir up this 
sink of rottenness, and pollute our souls with its 
stench. 

Concerning the simony or sacrilege of some 
popes, a brief account is given from Platina and 
other papistic writers, in the Chronijk van den On- 
dergang, gth Book, for the year 828. p. 281. col. 2. 
and p. 282. col. 1. The writer of said chronicle, 



what is told in the body of the work concerning the 
ungodly life and disorderly conduct of some popes, it is related by 
other authors, that some of them were accused (even by those of 
the Roman church) of heresy, and apostasy from the Roman faith. 
From Platina's Register of the Popes, number 37, is adduced the 
apostasy of pope Liberius to the tenets of the Arians; which hap- 
pened in this wise : The emperor, being^ at that time tainted with 
the tenets of the Arians, deposed pope Liberius, and sent him into 
exile ten years. But when Liberius, overcome by the grievousuess 
of his misery, became infected with the faith and the confession of 
the Arian sect, he was victoriously reinstated by the emperor, into 
his papal chair at Rome. Compare Chron. Platina; (old edition)/o/. 
73. Pasc. Temp. fol. 102. Chron. Holl. div. 2. cap. 20. with P.f. Twisk, 
Chron. 4II1 Book, for the year 353. page i$o. col. 2. 

Concerning the apostasy of pope Anastasius II. to the tenets of 
Achacius, bishop of Constantinople, and, consequently, to the 
Nestorians, we find, from various Roman authors, this annotation : 
Anastasius was at first a good Christian, but was afterwards seduced 
by the heretic Achacius, bishop of Constantinople. This was the 
second pope of bad repute who adhered to the heresy of Nestorius, 
even as Liberius adhered to the heresy of Arius. Plat. Regis/. Pap. 
fol. 100. Pasc. Temp. fol. 113. Chron. Holl. div. c. 20. compared with 
the Chronijk van den Ondergang, edition of 1617, j/h Book, for the 
year 497. p. 171. col. 2. 

Some time after Honorius I. had been exalted to the dignity of 
the Roman chair, it was found that he did not maintain the doctrines 
of the Roman church, but was opposed to them, although he seemed 
to ingratiate himself with her in some external things. Concerning 
this, the following words are given by a certain author : Honorius I. 
added the invocation of the saints to the litanies : he built many 
temples, and decorated them with great magnificence ; but this 
pope was afterwards condemned as a heretic, together with six prel- 
ates, by the sixth council of Constantinople. Compare Hist. Georg. 
lib. 4. Franc. Ala. fol. 44. Platin. Regist.Pap.fol. 130. with the last 
mentioned Chronicle, edition of 1677, for the year 622, page 218. col. 1. 

In addition to the evil testimony which is given of John XXIV., 
P. J. Twisk gives the following account : " This pope John, as some 
say, forcibly took possession of the papal chair, and is styled by the 
ancient writers a true standard-bearer of all heretics and epicures. 
He was a man better fitted for arms and war, than for the service of 
God." Chronijk, P.f. Twisk, 15th Book, for the year 1411. p. 768. col, 2. 



INTRODUCTION. 



having related the complaint of the king of France 
about the revenue of twenty-eight tonnen gold,* 
annually drawn by the popes from said kingdom, 
proceeds, to say: "How true the foregoing is, ap- 
pears sufficiently from the fact that John XXII. at 
his death left two hundred and fifty tonnen gold 
($7,000,000) in his private treasury; as Franciscus 
Petrarcha, a credible writer, plainly states. 

Boniface VII., finding that he could no longer 
remain in safety at Rome, surreptitiously took the 
precious jewels and treasures from St. Peter's 
coffers, and fled with them to Constantinople. 

Clemens VIII., and other popes, were at various 
times convicted of such sacrilege, by their own 
people. 

Gregory IX. sold his absolution to the emperor 
for a hundred thousand ounces of gold. 

Benedict IX., being stricken with fear, sold to 
Gregory VI. the papal chair, for fifteen hundred 
pounds of silver. 

The simony and sacrilege of Alexander VI. is 
also sufficiently known, from his epitaph, which 
we, for certain reasons, omit. 

Further, how Leo X. , through Tetzel, and many 
other popes, through their legates and nuncios, 
sold their letters of indulgence, is better known 
throughout all so-called Christendom than the 
popes of Rome desire. Compare this with Chron. 
Plat, (old edition) fol. 183. Fran. Ala. fol. 58. 
Onpartijdigen Rechter, fol. 28. 

Concerning the open tyranny, secret treachery, 
and deadly poisoning, imputed to some of the 
popes, the following account is given from Ver- 
gerius and others: 

I. Their Tyranny. — Julius II. had more than 
two hundred thousand Christians put to death, in 
the space of seven years. 

Gregory IX. caused the emperor's envoys by 
whom he was informed, that Jerusalem was retaken, 
to be strangled, contrary to all justice. 

Clemens IV. openly beheaded Conrad, the son of 
the king of Sicily, without valid reasons, or legal 
proceedings. 

It is not necessary to give a recital here, of the 
innumerable multitude of true Christians, who, 
through the pretensions of some popes, were de- 
prived of life, in all parts of the earth, by fearful 
deaths at the hands of the executioner, only on ac- 
count of their religion; for this is sufficiently known, 
and needs no further demonstration. 

// Their Treachery. — The Emperor Frederick, 
at the diet of Nuremburg, openly complained of the 
treachery of Pope Alexander III, and that in the 
presence of the princes of the empire, before whom 
he read the letter containing the treason, which the 
pope had sent to the soldiers of the Turkish em- 
peror. 

Gregory II. secretly issued a prohibition, not to 
pay to the Emperor Leo his customary (and due) 
tax. 

Alexander VI. availed himself of the assistance of 
the Turks (or at least, called upon them), against 
the French. 



1 guilders, or $784,0 



III. Their Poisoning. — Ancient writers mention, 
that Pope Paul III. poisoned his own mother and 
niece, that the inheritance of the Farnesi might fall 
to him. 

Innocentius IV., through a priest, administered 
poison to the emperor, in a host, thus removing 
him from this life. 

Moreover, how another pope, whose name is 
sufficiently known, put to death by poison, in ac- 
cordance with Turkish custom, the brother of Gem- 
eno Bajazet, the Mohammedan emperor, which was 
contrary to common justice, because he was ran- 
somed with two tonnen treasure, needs not to be 
recounted, as the fame of it has gone out both into 
the east and the west. 

This same pope had at a certain time determined 
to poison in like manner some cardinals, when the 
cupbearer made a mistake in the tankard containing 
the poison (as the ancient writers have annotated), 
and he who had arranged this, was himself served 
with it, insomuch that he died with the cardinals 
who had drank of it. Compare Dc Tractaten Con- 
tarcene, Vergerij des Onpartijdigen Rechters, espe- 
cially^. 48, 49, 50, with the Chronijk van den On- 
dergang, first part, for the year 1227. p. 544. col. 
1. 2. Also, p. 768. col. 2. of the bad conduct of 
Pope John XXIV., taken from Fasc. Temp. fol. 
187. Platin. fol. 401. Onufr. fol. 406. 417. Hist. 
Eccl. Casp. Hedio. part 3. lib. 11. Chronolog. 
Leonh. lib. 6. Henr. Bull, of the councils, 2d Book, 
chap. 8. foh. Stumph. fol. 21. Hist. Georg. lib. 6. 
Seb. Fra. (old edition) fol. 31 to fol. 89. Hist. 
Andriani fol. 53 to fol. 66. fan Crisp, fol. 256 to 
369. Chron. Car. lib. 5. Zeg. fol. 326. 



OF THE DIVINE JUDGMENTS AND PUNISHMENTS 
VISITED UPON SOME OF THE POPES. 

The divine vengeance for great misdeeds is some- 
times carried out in this life, and sometimes reserved 
for the life to come.* The vengeance which is in- 
flicted in this life, is sometimes executed immedi- 
ately by God himself; at other times he uses means 
— either the elements, or things composed of the 
elements, yet without life; and sometimes he does it 
by means of living creatures as, men, beasts, etc. 
However, here we shall only speak of the judgments 
of God visited upon some of the popes in such a 
manner and through such means, as will be shown. 

In the eighth book of the Chronijk van den Un- 
dergang der Tyrannen, for the year 767, page 262, 
col. 2, several examples of this kind are successively 
related, which we shall present here as is most suit- 
able, and in the best possible order, f 

The author of said chronicle, after mentioning the 
ignominious expulsion of pope Sylvester Campanus 
from the city of Rome, relates the sad ending of 
Constantine, Hadrian, John, Benedict, Boniface, 



* But, after thy hardness and impenitent heart, treasurest up 
unto thyself wrath against the day of wrath and revelation of the 
righteous judgment of God; who will render to every man accord- 
ing to his deeds. Rom. 2 :5, 6. 

t Notwithstanding, the examples related in the body of the 
work are recorded by P. J. Twisk, it is proper to state, tha 
were extracted from various papistic writers. 



lat they 



56 



INTRODUCTION. 



Lucius, Innocentius, Nicholas, Paul, Leo, Clement, 
etc. 

Pope Constantine II., having led an ungodly life, 
was deprived, in a council, of both his eyes, and 
the papal power, and then put into a convent. 

Hadrian III., fleeing from Rome, came to Venice 
in the habit of a gardener, where he was ordered to 
work in a garden. 

Hadrian IV. was choked to death by a fly, which 
flew into his mouth, or, as others say, into his 
drink, while he was drinking. 

John XL,* being apprehended by the soldiers of 
a certain Guido, was smothered with a pillow, which 
they held upon his mouth. 

John XXII. was crushed by the falling in of the 
vault of a pavilion, and thus departed this life. 

Benedict VI., t was shut up in the Castle Angelo, 
by Cynthius, a citizen of Rome, and there stran- 
gled by him, on account of his great villiany. 

Benedict IX. was killed by poison, which had 
been put into a fig by an abbess, who was consid- 
ered a devout, spiritual daughter. 

The body of Boniface VII., who had died a sud- 
den death, was dragged along the street, with his 
feet tied to a rope, and ignominiously buried in the 
common grave. 

Lucius II., about to storm the capitol, whither 
the senators had fled, was so seriously pelted with 
stones, that he died soon afterwards. 

When Innocentius IV. had unjustly sentenced to 
death Robert of Lincoln, because he had censured, 
with the mouth as well as with the pen, the nefari- 
ous deeds of the popes, and Robert therefore ap- 
pealed to Christ, the Supreme Judge, the pope was 
found dead in his bed the following day 4 

Nicholas III. died very unexpectedly of apoplexy 
(called the stroke of God). 

Paul II., having supped very merrily, died soon 
after, likewise of apoplexy. 

Leo X. died while laughing and frolicking at his 
cups. 

Clemens VIII., having conspired with Franciscus, 
king of France, against the Emperor Charles V., 
was afterwards apprehended by the emperor's cap- 
tains, derided above measure, ultimately reinstated 
in the papal chair, but finally, in the year 1534, suf- 
focated, together with several cardinals, with the 
smoke of torches. From Onpar. Recht. Also, 
from various other accepted authors who have pre- 
viously been referred to.§ 

CONCLUSION OF THE MATTERS HERE RELATED. 

We will now take leave of the popes, and let 
them pass. It is enough for us to know, that their 
succession, of which the papists boast so much, is 



by the author from whom 

t This Benedict VI. was also put for his successor, Benedict IX.; 
which error we have corrected. 

% Our author relates, that before the death of pope Innocentius 
IV. a voice was heard in the papal court, saying, "Come, thou 
wretched man, to the judgment of God !" 

''/, Many more such examples might be related here, but, since 
by these few our aim is sufficiently understood, we deem it unnec- 
essary to enter more deeply into this subject, and shall, therefore, 
let this suffice. 



confused and vain, or, at least, without tenable 
grounds. How we have proved this, is not for us 
to say; we let others judge. 

This would be a proper time — in order to exhibit 
the highly renowned Latin church, the Roman 
Babylon, in her full form — to bring up from the 
bottom, and present minutely and in the best order, 
the manifold and implacable contentions which 
have arisen from time to time in, with, and among 
them, on matters of faith, although they have so 
much to say about their extraordinary unity: how 
the popes contended against the councils, and the 
councils against the popes; how one annulled and 
rejected what the other had made and instituted; 
yea, how they sometimes persecuted one another 
even unto death, and devoured and killed each 
other in the most cruel manner, even as though 
they were fighting with their avowed enemies; to 
say nothing of the great amount of superstition and 
human invention,* which, like horrible monsters 
and abortions, have proceeded, now by one, then 
by another, from the lap of the misnamed holy 
Roman church; for to treat of this, as the subject 
demands, would be almost an endless task, or, at 
least, require a whole book. What was once a 
comedy (with respect to the gay and fnerry regime 
of the papal dominion) has, through the beginnings 
of its downfall, been changed into a tragedy. How- 
ever, what we have shown, relates only to this 
present life ; but the most mournful tragedy, ac- 
cording to the threatening of God (still we hope 
for the best), is yet to come, and concerns the future 
and eternal life.f 

Besides these most ungodly things which we 
have mentioned, they were drunk with the blood 
of the saints; yea, they did not only pour out as 
water the blood of the beloved friends and children 
of God, and cool their thirst for blood therewith, 
but, besides inconceivable cruelties, they heaped 
also the greatest ignominy upon their bodies, 
throwing them like mire upon the earth, or giving 
them to the beasts for food, or, on stakes and 
wheels, to the birds to devour. J 

God shall certainly visit this yet upon them, and 
not let it go unavenged. "He that toucheth you," 
says Zechariah to the church of God, "toucheth 
the apple of his eye." Zech. 2 : 8. 

O, that they would become converted betimes ! 
O, that they would anticipate the uplifted rod of 
the divine wrath ! O, that they would fear, and 
escape, through genuine repentance, the fearful 
kindled fire of his everlasting displeasure, which 
the wicked and impenitent shall certainly incur. 
That meanwhile all those who are still imprisoned 



* " But in vain they do worship me, teaching for doctrines the 
commandments of men," saith the Lord. Matt. 15:9. 

t Everything has its opposite : weeping is the opposite to laugh- 
ing; wailing and mourning, to shouting and rejoicing; but in all 
this it is better to rejoice last than before. "Woe to thee that spoil- 
est, and thou wast not spoiled ; and dealest treacherously, and they 
dealt not treacherously with thee ! when thou shalt cease to spoil, 
thou shalt be spoiled ; and when thou shalt make an end to deal 
treacherously, they shall deal treacherously with thee." Is. 33:1. 

t "Judge not, that ye be not judged. For with what judgment 
j-e judge, ye shall be judged; and with what measure ye mete, it 
shall be measured to you again." Matt. 7:1, 2. "If any man have 
an ear, let him hear. He that leadeth into captivity shall go into 
captivity : he that killeth with the sword must be killed with the 
sword." Rev. 13:9, 10. 



INTRODUCTION. 



57 



in Babylon, and sit in the darkness and shadow of 
death, would, for the preservation of their souls, 
flee out of her ; that they would set out for Jeru- 
salem, the spiritual vision of peace (understand, the 
true church of God); that they would seek their 
souls' salvation while it is time, yea, that they 
would find, obtain and preserve it ! This is certainly 
a thing to be wished for. 

Note. — "Come out of her, my people, that ye 
be not partakers of her sins, and that ye receive 
not of her sins." Rev. 18:4. 

These words as it appears are taken from the 
address of the prophet Jeremiah to the Israelites 



who were in bondage, in Babylon, saying as in a 
hasty and affrighted voice: " Flee out of Babylon, 
and deliver every man his soul; be not cut off in 
her iniquity; for this is the time of the Lord's 
vengeance; he will render unto her a recompense." 
Jer. 51 : 6. 

In like manner men must also hastily come out of 
the spiritual Babel, out of the confusion and many 
corrupt, human forms of worship and vanities of 
the world. "Save yourselves from this untoward 
generation." Acts 2:40. "The Lord give thee 
understanding in all things." 2 Tim. 2 : 7. 



^^^u^^^l^-^r^^. 



POEMS IN THE ORIGINAL LANGUAGE. 



THE HOLY MARTYRS OF THE NEW 
COVENANT. 



To all charitably inclined Anabaptists and non- 
resistant Christians : 

Rechtsinnig e ! die Christum hebt beleden 

Te volgen in een ware ootmoedigheydt ; 
En die ter noodt den kruys-bergh wilt betreden, 

Die vol en dicht van scherpe doomen leydt ; 
Vertoeft, en siet nu, in dees jammer-blaren, 

Wat ach, een wee, een weerloos Christen naeckt, 
Wanneer sijn ziel met Chrisio soeckt te paren, 

En, door 't geloof, na 't eeuwigh leven haeckt. 
A I siet gy u geloof s-genooten swerven, 

Om Christi naeni, met kommer, angst en pijn, 
Verlaten van haer liuysgesm , en erven, 

En dolen, in een woest landt, en woestijn, 
En waer sy zijn, als vluchtelingen, woonen : 

Dewijl men haer een vast verblijf ontseydt, 
Envyer, en swaerdt, engalgh, en radt gael toonen, 

Met grimmigheydt tot hare doodt bereydt; 
Laei daerom niet u vyer'ge liefd' verkoelen, 

Al waeyt den Noorden windt* van kruys en smaedl, 
Maer seherper wilt na 'tfaligh leven doelen, 

En op gebeen u ziel tot Godt verlaet : 
Want als de rose en lelyef in de doornen 

Opwassen, en alsoo omcingelt staen ; 
Soo Christi Kerck, en lieve uytverkoornen , 

Met druck en angst, oock somtijdts zijn belaen. 
Maer of al schoon, 't welck wonder schijnt, een moeder 

Het eenigh kindt, van haer gebaerdt, vergat ; 
So blijft nochtans de Heer ons ziel-behoeder 

In eeuwigheydt, ons kroone, eer en sehat. 
De waerdigheydt van alles dat magh blijeken. 

En 'I beste dat een mensch op aerdeyi heeft; 
Sachtmoedige! is geensins te gelijcken 

By d' heerlijckheydtX van die hier deughtsaem leeft. 
Self Godes Soon, sijns Vaders wel-behagen, 

Die al 'tgeschep in eygendom geniet ; 
Heeft, in veel smaedt, een doorne kroon gedragen, 
■ En van sijn volck onlijdelijck verdt iet. 
Die heeft u voor-gegaen, en veel geleden, 

fa aen het kruys de seer vervloeckte doodt, 
Wilt hem dan op den Martel-wegh na treden, 

En aehten niet het lijden, druck, en noodt. 
Want als gy hebt des werelts smaedt, en schanden, 

En sonden-drift, verwonnen heldelijck ; 
Dan sultgy in het saligh leven la?iden, 

En wesen by Godts Helden meldelijck .-§ 
Wanneer haer Godt, met saeV ge glory-meyen , 

En eeuw'ge vreught, en rijekdom, eer, enprael, 
Sal in 7 Palleys der Heem'len binnen leyen, 

En wesen self haer loon, en bly onthael : 
Om dat sy t'saem de werelt niet en aehten, 

En haer geloof bezegelden met bloedt: 
Een grondt, en steun, daer op gy meught verwachten 

Het Koningrijck vol eeuwigh blijvend goedt. 
Daerom, o Heer! leert ons ons doen besinnen, 

Door middel van het Nieuw' Verbondt, 
Dat wy u dock lot aen de doodt beminnen, 

En 's werelts korte vreught ons niet bekoordt; 



* Song of Solomon 4 : 16. 
f Song of Solomon 2. 
\ Rom. 8 : 18. 
I Rev. 3:5- 



Want eeuwigh is soo lang.'ja is onendigh ! 

En valt te bang, voor die gy uyt den Throon 
Van u genade stool. Versterckt inwendigh 

Het Ckrisl-geloof en zijt ons Schildt, en Loon. 
Behoedt oock voor ziel-schadelijcke tijden 

D'Hooghmogende van't Vrye Nederlandl ; 
Die 't Helsch geblaeck en weerloos Christen lijden 

Nie 'I dulden, reyckt allijdt u vrede-handt : 
Op dat wy dock, als ware Christen rancken, 

Hier onder haer Gebiedt, seer vryelijck, 
U met veel vrucht, en vollen wasdom dancken, 

Tot glory van u Hemelsch Koningrijck. 

Non est mortale quod opto. 



SONNET. 



Wanneer Jerusalem, door's vyandts swaert en degen, 
Seer deerli/ck was verwoesl ; en 'I ed'le Jacobs zaet 
('t Welck, als doorloutert gout, uytblonck met veel cieraet) 

Geiuentelt lagh in 'I bloedt, en decrelijck verslegen ; 

Stracks Ieremias sulcks neemt in sijn overwegen* 
Dat soo de slaende bandt des vyandts henen gael: 
Hy treurt, dat selfs den rouw hem in 't gebeenle slaet : 

En is t7i asch, en stof atweenende,gelegen. 

Vreed-lievende ! die oock het moort-gewelt aensiet, 
Dat in den Wijnbergh Gods, van oudts af isgeschiel; 

Wie smeeckl de Heere niet, met V saem-gevouwe handen : 
O Heer! die donck're wolck van 't Christendom afdrijft; 
So niet : ons Christ-geloof dan in de hope stijft, 

Dat 't hert ons niet vertsaeght in 't worgen, moorden, branden. 
Iustus ex fide vivet. 



ON THE BLOODY THEATRE OF THE 

ANABAPTISTS OR NON-RESISTANT 

CHRISTIANS. 



To my brother T. J. van Braght: 



Een Hemelsvyer, van lust enyver, holp de snaren 
Van David aen dengalm, van een bedroeft accoort: 
Wanneer den angst des doodts, uyt Zion, wiert gehoort , 

Dat hy sijn 'j herten rouw, in Psalmcn ging verklaren.\ 

Soo sagh ick 'tyver-vyer, o Broeder! uyt u varen, 
Als gy de Martelaers van 't Nieuw Verbondt bracht voort : 
Self, op die tijdt, wanneer door% sieckV , het klaeghlijck woort 

Tot u quam : 't Schijnt ghy sterft, wilt moeyV en yver sparen. 
Maer hebt, des niettemin, dit bloedigh offer-werck, 
Met krancke, en swacke leen, ten dienste van Gods Kerck, 

Door onvermoeyde vlijt, enyver, dus beschreven. 
Derhalven, wie gy zijt, die Christum onsen Heer 
Wilt volgen, in sijn woort, en Goddelijcke leer; 

Wort door dit lesen doch tot ware deught gedreven. 

P. van Braght. 



* Lamentations 1:1. 

t Of the desolation of Jerusalem, David in his Lamentation 
sung: "OGod, the heathen are come into thine inheritance; thy 
holy temple they have denied ; they have laid Jerusalem on heaps." 
Ps. 79 : 1. 

"By the rivers of Babylon there we sat down, yea, we wept 
when we remembered Zion. We hung our harps on the willows in 
the midst thereof." Ps. 137: 1, 2. 

\ In 1659 the hand of God was laid heavily upon my brother, in 
that he was visited with a severe sickness, so that to all appearance, 
it seemed that he would not recover. 



First Part. 



THE BLOODY THEATRE 



— OR — 

MARTYRS MIRROR 

— OF THE — 

ANABAPTISTS OR DEFENSELESS CHRISTIANS, 

WHO SUFFERED AND WERE SLAIN FOR THE TESTIMONY OF JESUS 

CHRIST, THEIR SAVIOR, FROM THE TIME OF CHRIST UNTIL 

THE YEAR A. D. 1660. 



AN ACCOUNT OF THE HOLY BAPTISM OF 

THE MARTYRS IN THE FIRST 

CENTURY, 

That is, from the first year of the ministry of Jesus 

Christ to the year 100. 



SUMMARY OF THE BAPTISM IN THE FIRST CENTURY. 

[We have begun with the baptism of John, who 
in Holy Scripture is properly called the Baptist, be- 
cause he was the first and chief one who truly 
administered baptism with all that pertains to it; 
concerning which we have noted the time, place, 
persons, etc. From there we proceeded to Christ 
and the command which he gave concerning bap- 
tism; thence to the apostles, and how they fulfilled 
Christ's command. But, since the apostles who 
wrote of baptism did not live to the close of this 
century, we, in order to accomplish our design, 
resorted to the fathers who lived shortly after the 
apostles, and wrote on baptism ; and thus the first 
century is concluded with their testimony.] 

We shall begin to give an account, from century 
to century, up to the present day, or at least, to the 
time of our fathers, how that the true baptism upon 
faith, with rejection of infant baptism, has always 
obtained, and been practiced, according as it was 
possible, by the true church of God, or at least, by 
some of the orthodox believers, according to the 
freedom, or the oppression prevailing at any partic- 
ular time; and that this same faith, on account of 
which the world calls us Anabaptists, was begun by 
God, through John, was confirmed by Christ, and 



propagated and maintained by the apostles as well 
as by their successors, till the time of our fathers; 
together with an account of the persons who suf- 
fered for that faith. 

Coming, then, to the article of baptism we shall 
thus begin and finish the subject: In the first cen- 
tury, embracing chiefly the time of Christ and his 
holy apostles, we shall place, not by inferences, but 
through express words, that which Holy Scripture 
has to say in regard to it, as being the foundation of 
the matter, and afterwards, that which is recorded 
by trustworthy authors. 



CONCERNING THE BAPTISM OF JOHN. 

The holy evangelists tell us the time, place and 
manner of the same. Luke writes, chap. 3:1 — 3: 
"Now in the fifteenth year of the reign of Tiberius 
Cesar, Pontius Pilate being governor of Judea, and 
Herod being tetrarch of Galilee, and his brother 
Philip tetrarch of Iturea and the region of Tracho- 
nitis, and Lysanias the tetrarch of Abilene, Annas 
and Caiaphas being the high priests, the word ol 
God came unto John the son of Zacharias in the 
wilderness. And he came into all the country about 
Jordan, preaching the baptism of repentance for the 
remission of sins." Matt. 3:1,2: "In those days 
came John the Baptist, preaching in the wilderness 
of Judea, and saying, Repent ye: for the kingdom of 
heaven is at hand." Verse n : "I indeed baptize 
you with water unto repentance. " Acts 19:4, Paul 
said: "John verily baptized with the baptism of re- 
pentance, saying unto the people, that they should 
believe on him which should come after him, that is, 
on Christ Jesus. 



62 



MARTYR'S MIRROR. 



THE PERSONS JOHN BAPTIZED. 

Matt. 3:5 — 9: "Then went out to him Jerusalem, 
and all Judea, and all the region round about Jor- 
dan, and were baptized of him in Jordan, confessing 
their sins. But when he saw many of the Pharisees 
and Sadducees come to his baptism, he said unto 
them, O generation of vipers, who hath warned you 
to flee from the wrath to come? Bring forth there- 
fore fruits meet for repentance: and think not to say 
within yourselves, We have Abraham to our father : 
for I say unto you, that God is able of these stones 
to raise up children unto Abraham. ' ' Luke 7 : 29, 30: 
' ' And all the people that heard him, and the publi- 
cans, justified God, being baptized with the baptism 
of John. But the Pharisees and lawyers rejected 
the counsel of God against themselves, being not 
baptized of him." John 3:23: "And John also 
was baptizing in Enon near to Salim, because there 
was much water there: and they came, and were 
baptized." 



HOW, AMONG OTHERS, HE BAPTIZED ALSO JESUS, 
THE SON OF GOD. 

Matt. 3:13 — 17: "Then cometh Jesus from Gali- 
lee to Jordan anto John, to be baptized of him. 
But John forbade him, saying, I have need to be 
baptized of thee, and comest thou to me? And Je- 
sus answering said unto him, Suffer it to be so now: 
for thus it becometh us to fulfill all righteousness. 
Then he suffered him. And Jesus, when he was 
baptized, went up straightway out of the water : 
and, lo, the heavens were opened unto him, and he 
saw the Spirit of God descending like a dove, and 
lighting upon him : and lo a voice from heaven, 
saying, This is my beloved Son, in whom I am 
well pleased." See further, concerning this: Mark 
1:9 — 11; Luke 3:21 — 23. 



HOW CHRIST BAPTIZED THROUGH HIS DISCIPLES. 

John 3:22: "After these things came Jesus and 
his disciples into the land of Judea; and there he 
tarried with them, and baptized." Chap. 4:1 — 3: 
' ' When therefore the Lord knew how the Pharisees 
had heard that Jesus made and baptized more dis- 
ciples than John (though Jesus himself baptized 
not, but his disciples), he left Judea, and departed 
again into Galilee." 



HOW CHRIST COMMANDED BAPTISM TO HIS DISCI- 
PLES, BEFORE HIS ASCENSION. 

Matt. 28:18 — 20: "And Jesus came and spake 
unto them, saying, All power is given unto me in 
heaven and in earth. Go ye therefore, and teach 
(or make disciples of) all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Ghost: teaching them to observe all things 
whatsoever I have commanded you: and, lo, I am 
with you alway, even unto the end of the world. 
Amen." Mark 16:15,16: "And he said unto 
them, Go ye into all the world, and preach the 



gospel to every creature. He that believeth and is 
baptized shall be saved; but he that believeth not 
shall be damned." 



HOW THE APOSTLES EXECUTED THIS COMMAND 

OF CHRIST TO TEACH AND BAPTIZE, AFTER 

THE ASCENSION OF CHRIST. 

Acts 2:37, 3 8: "Now when they heard this, they 
were pricked in their heart, and said unto Peter and 
to the rest of the apostles, Men and brethren, what 
shall we do? Then Peter said unto them, Repent, 
and be baptized every one of you in the name of 
Jesus Christ for the remission of sins." 

Verses 41, 42: "Then they that gladly received 
his word were baptized ; and the same day there 
were added unto them about three thousand souls. 
And they continued steadfastly in the apostles' doc- 
trine and fellowship, and in breaking of bread, and 
in prayers. 

Acts 8:12,13: "But when they believed Philip 
preaching the things concerning the kingdom of 
God, and the name of Jesus Christ, they were bap- 
tized, both men and women. Then Simon himself 
believed also: and when he was baptized, he con- 
tinued with Philip." 

Verses 36 — 39: "And as they (namely Philip and 
the Ethiopian) went on their way, they came unto 
a certain water: and the eunuch said, See, here is 
water; what doth hinder me to be baptized? And 
Philip said, ' ' If thou believest with all thine heart, 
thou mayest. And he answered and said, I be- 
lieve that Jesus Christ is the Son of God. And he 
commanded the chariot to stand still: and they 
went down both into the water, both Philip and the 
eunuch; and he baptized him. And when they 
were come up out of the water, the Spirit of the 
Lord caught away Philip, that the eunuch saw him 
no more: and he went on his way rejoicing." 

Acts 9: 17, 18: "And Ananias went his way, and 
entered into the house; and putting his hands on 
him said, Brother Saul, the Lord, even Jesus, that 
appeared unto thee in the way as thou earnest, hath 
sent me, that thou mightest receive thy sight, and 
be filled with the Holy Ghost. And immediately 
there fell from his eyes as it had been scales: and 
he received sight forthwith, and arose, and was 
baptized. ' ' 

Acts 10:46 — 48: "For they heard them speak 
with tongues, and magnify God. Then answered 
Peter, Can any man forbid water, that these should 
not be baptized, which have received the Holy 
Ghost as well as we? And he commanded them to 
be baptized in the name of the Lord." 

Acts 16:13 — 15: "And on the sabbath we went 
out of the city by a river side, where prayer was 
wont to be made ; and we sat down, and spake 
unto the women which resorted thither. And a 
certain woman named Lydia, a seller of purple, of 
the city of Thyatira, which worshiped God, heard 
us: whose heart the Lord opened, that she attended 
unto the things which were spoken of Paul. And 
when she was baptized, and her household, she 
besought us, saying, If ye have judged me to be 



MARTYRS MIRROR. 



63 



faithful to the Lord, come into my house, and abide 
there. And she constrained us. ' ' 

Verse 40: " And they went out of the prison, and 
entered into the house of Lydia: and when they 
had seen the brethren, they comforted them, and 
departed. ' ' 

Acts 16:29 — 34: "Then he (namely the keeper of 
the prison) called for a light, and sprang in (the 
prison), and came trembling, and fell down before 
Paul and Silas, and brought them out, and said, 
Sirs, what must I do to be saved? And they said, 
Believe on the Lord Jesus Christ, and thou shalt be 
saved, and thy house. And they spake unto him 
the word of the Lord, and to all that were in his 
house. And he took them the same hour of the 
night, and washed their stripes; and was baptized, 
he and all his, straightway. And he led them into 
his house, and seated them at the table, and rejoiced 
with all his house, that he believed in God, or (as 
the latest translators say), he rejoiced, that he and 
all his house believed in God. ' ' 

Acts 18:8: "Crispus, the chief ruler of the syna- 
gogue, believed on the Lord with all his house; and 
many of the Corinthians hearing believed, and were 
baptized." 

1 Cor. 1; 14 — 16: "I thank God (says Paul) that 
I baptized none of you but Crispus and Gaius; lest 
any should say that I had baptized in mine own 
name. And I baptized also the household of Ste- 
phanas ; besides, I know not whether I baptized 
any other." 

Compare this with 1 Cor. 16:15, 16: "I beseech 
you, brethren (ye know the house of Stephanas, 
that it is the firstfruits of Achaia, and that they have 
addicted themselves to the ministry of the saints), 
that ye submit yourselves unto such, and to every 
one that helpeth with us, and laboreth." 



WHAT TESTIMONY THE HOLY APOSTLES HAVE 

GIVEN IN THEIR EPISTLES, CONCERNING 

BAPTISM. 

1. That it signifies the burying of sins, and the 
resurrection into a new life. 

Rom. 6:3, 4: "Know ye not, that so many of us 
as were baptized into Jesus Christ were baptized into 
his death? Therefore we are buried with him by 
baptism into death: that like as Christ was raised 
up from the dead by the glory of the Father, even 
so we also should walk in newness of life."* 

Note. — To the foregoing belongs also the pas- 
sage, Tit. 3:5, where baptism is called, "the wash- 
ing of regeneration," and Eph. 5:26, "the washing 
of water by the word. ' ' 

2. That through faith we become children of 
God, and through baptism put on Christ, f 

Gal. 3:26,27: "For ye are all the children of 
God by faith in Christ Jesus. For as many of you 



* He that is to have his sin buried through baptism, must first 
have died unto it through repentance : and he that is to rise into, or 
walk in, the new life, must first have been or walked in, an old life; 
this is incontrovertible, but whether it applies to infants, let the 
reader judge. 

t It appears, therefore, that none were baptized in Galatia, but 
those who had put on Christ. Concerning this putting on of Christ, 
see Rom. 13:14. 



as have been baptized into Christ have put on 
Christ." 

3. That as the ark with eight souls was preserved 
in the water, so also believing baptized Christians 
are preserved or saved in baptism throtcgh the an- 
swer of a good conscience. 

1 Pet. 3:20, 21: "When once the longsuffering 
of God waited in the days of Noah, while the ark 
was preparing, wherein few, that is, eight souls 
were saved by water.* The like figure whereunto 
baptism doth also now save us, (not the putting 
away of the filth of the flesh, but the answer of a 
good conscience toward God)." 



MOREOVER, THE CONDITIONS REQUIRED IN, AT, 
AND ABOUT BAPTISM, INDICATE SUFFICIENTLY, 
THAT IT WAS NOT ADMINISTERED TO CHIL- 
DREN, BUT TO PERSONS OF UNDER- 
STANDING. 

In order to receive baptism in a worthy and true 
manner, there are required sorrow and repentance 
of sins, accompanied with a confession of the same. 
Matt. 3:6, we read: "And were baptized of him in 
Jordan, confessing their sins. " 

Besides this, it is required that we should bear 
good fruits. "Bring forth therefore," says John, 
to those who desired to be baptized, "fruits meet 
for repentance. " Matt. 3:8; or, according to Biest- 
ken's translation: "Do genuine fruits of repent- 
ance." 

Mark 16:16, it is also required, that we believe, 
yea, that we believe with the heart. Acts 8 : 37. 

In short, repentance or conversion, and baptism 
are joined together, Matt. 3:6, 11; as also, teach- 
ing, believing, and baptizing, Mark 16:15,16. 
Confession and baptism went hand in hand with 
the Ethiopian, Acts 8 : 37. Baptism is a burying of 
the old man, and a sign of resurrection into a new 
life, Rom. 6:3,4; a putting on of Christ, Gal. 3:27; 
and the answer of a good conscience toward God. 
1 Pet. 3:21. 

These and other conditions required in baptism 
cannot exist in infants, who know neither good nor 
evil, cannot discern between the right hand and the 
left hand, and do as children do, Deut. 1 : 39; Jon. 
4:11; 1 Cor. 13 : 11. 

Here we might adduce much more, but since it 
is' not our purpose to dispute about this point, but 
simply to show from the unadorned testimonies of 
the holy evangelists and apostles, that baptism was 
administered in the first century only to adult (that 
is, penitent and believing) persons, we shall leave 
this subject, and proceed to give an account of 
those who, according to history, have, either by 
word or by deed, maintained this doctrine. 



* In the ark, which was preserved through, or, properly speak- 
ing, in the water, there were none but believing and obedient per- 
sons, eight in number, namelv, Noah and his wife, witli their three- 
sons, Sliem, Ham, and Japheth, and their three wives, eight persons 
in all: likewise, none but believing and obedient persons belong in 
the church of Christ, which is compared to the ark, and which must 
be preserved through or in baptism. 



64 



MARTYRS MIRROR. 



OF THE TESTIMONY OF THE FATHERS CONCERN- 
ING THIS ARTICLE ; WHO LIVED FROM THE 
DECEASE OF THE APOSTLES TO THE END 
OF THE FIRST CENTURY. 

Although we might entirely conclude this first 
century as touching baptism upon faith, with the 
testimony of Holy Scripture, we, so as not to ap- 
pear deficient, nevertheless deem it expedient, to 
add the testimonies of the fathers, till the end of 
this century. 

About the year 52. — Jac. Mehrn. Bapt. hist. pag. 
578. from Simon Mctaphrastes, D. Vicecomes re- 
cords the following incident {lib. 1. cap. 4. in the 
life of St. Auxibius): When St. Mark, the apostle 
of Christ, saw that Auxibius had a desire for Christ, 
and that he was believing and instructed, he de- 
scended with him into a pool and baptized him. 
This is the first example of which we read in history, 
outside of Holy Scripture, of those who were in- 
corporated into the church of Christ, through bap- 
tism upon faith. 

About the year bo. — In, or very near this time, 
it is recorded, even by several papistic writers, that 
there were such people and such a sect as were 
afterwards designated by the name, The Poor of 
Lyons, Waldenses, Albigenses, who were also 
called Anabaptists, or Baptists, on account of the 
like faith which they had in common; as shall be 
shown hereafter. Therefore the papists complain of 
their being considered of such high antiquity; for 
some say that they existed in the time of Sylvester, 
A. D. 315, and others assert, with more justness, 
too, in the time of the apostles. Baptism, histor. 
pag. 615, from a very old book. Also, pag. 670 
and pag. 682. from Flaccius. Also, D. Balthazar 
Lydius (though he misinterprets their doctrine) in 
the tract, ' ' Where the church was before the year 
1 160," printed at Dort, A. 1624. pag. 2. col. 1. 
from Reyncrius Priester. 

About the year 68. — It is stated that in the time 
of Nero, two daughters of Valentinian, a Christian 
at Aquileia, who had been brought up by their 
father in the Christian faith and the fear of God, 
were instructed by the priest or teacher Hermagoras, 
and baptized at a running water. See De gantsch 
Hare en grondige bewijsinge van den Doop, printed 
A. D. [15] 81. letter Bv. 

About the year 70. — In or about the time oi the 
death of the apostle Peter is placed the bishop or 
teacher Linus, of whom it is testified that he 
baptized, after preceding instruction, the son of 
Perpetua, a Christian woman. See the above. Also, 
Kort verhael van den loop der werelt, by F. H. H., 
printed at Franeker, A. 161 1. pag. 47. 

From the year 71 till the year in. — It is stated 
that between these years there flourished Ignatius, 
who was the second bishop of Antioch after Peter, 
and, according to the chronicles, discharged the 
duties of his office in the time of the apostle John. 
Writing of baptism, he employs no other manner 
of speech, than which clearly implies that baptism 
must be accompanied with faith, love and patience. 

In his letter to Polycarp, bishop at Smyrna, he 
writes among other things these words : Let none 



of you be found an apostate : ' ' Let your baptism be 
your weapon, your faith your helmet, love a lance, 
patience a full armor. ' ' 

In a letter to the Tralienses he writes likewise : 
"It appears to me, that you do not live after the 
flesh, but after Jesus Christ, who died for our sakes; 
so that you, believing in his death, may, through 
baptism, be partakers of his resurrection." 

Again, in the letter to those at Philadelphia he 
writes thus: "Seeing, then, that there is one only 
ungenerated God and Father ; and one only be- 
gotten Son, Word, and Man; one Comforter, the 
Spirit of Truth; and one faith, one baptism, and 
one church, which the apostles have founded with 
their sweat and labor, in the blood of Christ from 
one end of the earth to the other; therefore, you, 
as a peculiar people and holy generation, must also 
do all things with a unanimous heart in Christ." 

Who does not see here, that Ignatius by joining 
together in this order of sequence, preaching, faith, 
baptism, and the church, intends to say, that ac- 
cording to the ordinance of Christ, preaching has 
the first place, and, therefore, must precede; that 
after faith comes baptism, and that after baptism 
the one baptized is a member of the church ? and 
that then the members of the church, as a peculiar 
people and holy generation, must do all things with 
unanimous hearts in Christ? For this is the import 
of the words of Ignatius. See, concerning the afore- 
mentioned letters of Ignatius, H. Montanus in De 
nietigheyd van den Kinder-doop, printed the second 
time, pages 4 and 5. Also, fac. du Bois (though 
he misinterprets these letters), Tegen Montanus, 
printed Anno 1648. page 16— 22. 

In the year 95. — It is here recorded that Clemens, 
the fourth bishop of the church at Rome, ordained: 
That the heretics' baptism is neither to be supported 
nor accepted; therefore, he that has received bap- 
tism in conformity with the truth of the church, 
shall not be rebaptized; but he who does not re- 
baptize the unclean, that is, baptized by the un- 
godly or heretics, shall be deposed, as one who 
mocks the cross and death of Christ, and does not 
distinguish the false priests, or teachers, from the 
true ones (distinct. 30. cap.). Again, in his second 
epistle he speaks of baptizing on the feast, and that 
the candidate for baptism is to be examined three 
months previously. P. f. Twisck, Chron. 1st Booh, 
in the year 95. page 32. 

It certainly appears clearly from these words of 
Clemens that at that time no other baptism obtained 
in the church, than that which was administered 
after preceding instruction: for when he speaks of 
baptizing on the feast, and that the candidate for 
baptism is to be examined three months previously, 
it is certainly expressed, that then no new-born 
children were baptized; for who does not know that 
children are born throughout the whole year, and 
not only on feast-days (namely, on Easter or Pente- 
cost) ? Besides, infants cannot be examined in the 
faith three months previous to their baptism, as is 
required here of the candidates for baptism. 

Moreover, in the third letter of Clemens, the 
following words, which still more clearly express 
the preceding meaning, are found: If any one de- 



MARTYRS MIRROR. 



65 



sires to become a believer, and to be baptized, he 
must prepare himself to lay aside the former wicked- 
ness; so that he henceforth may obtain, by a good 
conversation, an inheritance of the heavenly riches, 
according to his own deeds. Let him that desires 
this, go to his priest, or teacher, and hear from him 
the mysteries of the kingdom of heaven; let him 
exercise himself diligently with fasting, and exam- 
ine himself well in everything, so that after three 
months he may be baptized. Every one shall be 
baptized in running water, and the name of the 
blessed Trinity be invoked over him. Jac. Mehrn. 
Bapt. Histor. 2nd part, on the second century, page 
209. from Clem. Epist. 3. 

From the Constihitionibus Apostolicis, lib. 7. 
cap. 23. by the same Clemens, these words are 
taken : Concerning baptism we commanded you 
before, O bishop, and say this also: that you shall 
baptize as the Lord has commanded us, when he 
said: "Go, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and of 
the Holy Ghost: teaching them to observe all things 
whatsoever I have commanded you." Matt. 28 : 19, 
20. Bapt. Histor. page 200. ex. Constit. Apostol. 

The above words of Clemens speak so plainly of 
the true order of the baptism of Christ, that they 
need no explanation whatever. We shall therefore 
pass on to the martyrs who suffered in or about this 
time. 



AN ACCOUNT OF THE PIOUS MARTYRS 

AND WITNESSES OF JESUS CHRIST 

WHO SUFFERED DURING THE 

FIRST CENTURY: 

That is, from the death of Christ to the year 
A. D. 100. 



SUMMARY OF THE MARTYRS OF THE FIRST 
CENTURY. 

This first century did not pass without the shed- 
ding of much blood of the saints; for, since Jesus 
Christ himself, the Leader of all true believers, was 
subject to it, it was just, that his members should 
follow in the same path ; yet John died before Christ. 
But after the death of Christ, the fire of persecution 
raged exceedingly, consuming nearly all of the be- 
loved apostles and friends of Christ, according to 
the flesh. We have described those who followed 
Christ, their Captain, into suffering and death, ac- 
cording to the order of time; they are the following 
persons: Stephen, the deacon; the apostles, James, 
Philip, Barnabas, Mark the evangelist, Peter, Paul; 
some companions and friends of Paul, as Aris- 
tarchus, Epaphras, Silas, Onesiphorus, Prochorus, 
Nicaqor, Parmenas, Olympas, Carpus, Trophimus, 
Materus, Egyetus, Hermagoras, Onesimus, Diony- 
sius of Athens, and Timothy; but the latter was 
slain a few years after the others. In the meantime 
the preceding ones are followed by the apostles, 
Andrew, Bartholomew, Thomas, Matthew, Simon 
Zelotes, Matthias, Luke, the evangelist, Antipas, 



the faithful martyr of Jesus, John, whom Jesus 
loved, Urticinus, Vitalus, etc., all of whom obtained 
the martyrs' crown, as may be seen from the follow- 
ing account. 

To Jesus Christ, the Son of God, we have ac- 
corded the first place among the martyrs of the 
new covenant ; not in the order of time, for herein 
John was before, and preceded with his death; but 
on account of the worthiness of the person, because 
he is the head of all the holy martyrs, through 
whom they all must be saved. 



JESUS CHRIST THE SON OF GOD CRUCIFIED AT 
JERUSALEM. 

About three thousand, nine hundred and seventy 
years after the creation of the world, in the forty- 
second year of the reign of Augustus, the second 
Roman emperor, when the whole world was at 
peace, Jesus Christ was born of the virgin Mary, 
in the little town of Bethlehem, being the only and 
eternal Son of God, the Word by which all things 
are made, yea, God blessed forever. Matt. 16:16; 
John 1 : 14, Rom. 9 15. 

But his entrance into this world, as well as his 
progress and end, was full of misery, distress and 
affliction, indeed it may be said: He was born under 
the cross; brought up under the cross; he walked 
under the cross, and, finally died on the cross. 

Touching his birth, he was conceived of the Holy 
Ghost. His birth ushered him into great poverty; 
for he was not born in his maternal city, Nazareth, 
but on the journey to Bethlehem; which was the 
cause, that no suitable place could be prepared for 
his birth; yea, even more, he could obtain no place 
in the inn, but had to be born in a stable; and 
when he was born, he was wrapped in swaddling 
clothes, and laid in a manger. 

Touching his bringing up, it was attended with 
much sorrow, for when he was still less than two 
years old, Herod persecuted him even unto death; 
on account of which his foster-father Joseph, and 
his mother Mary, had to flee into Egypt, and re- 
main there until Herod's death. But meanwhile 
there were killed in his stead, that he also might be 
killed, all the children of two years and under, in 
and about Bethlehem, so that the voice of lamen- 
tation was heard in all the boundaries of that region ; 
of which Jeremiah had prophesied: " A voice was 
heard in Ramah, lamentation, and bitter weeping; 
Rachel weeping for her children refused to be com- 
forted for her children, because they were not." 
Jer. 31 : 15; fulfilled, Matt. 2 : 18. 

As regards his life and conversation among men, 
he was considered an enthusiast and vagrant, be- 
cause he had no permanent place of abode; which 
latter was nevertheless thus bitter for him, that he 
complains: "Foxes have holes, and birds of the air 
have nests ; but the Son of man hath not where to 
lay his head." Luke 9 : 58. Meanwhile he was re- 
proached as being the friend of publicans and sin- 
ners, a glutton and wine bibber, yea, that he was 
possessed with the devil; and this, until the hour 
of his departure was nigh at hand. 



66 



MARTYRS MIRROR. 




CRUCIFIXION OF JFSUS CHRIST. 



Concerning the end of his lite, it was the most 
miserable, for it was, so to speak, the day, when all 
the fountains of the great deep broke forth over 
him, and the floods of suffering Overflowed him, to 
swallow him up altogether. 

First of all, he was betrayed by his disciple Judas, 
who sold him for thirty pieces of silver to the high 
priests and Pharisees. Matt. 26 : 14 — 16. Then he 
was delivered unto them, sharply examined, yea, 
adjured by the living God, to say, whether he was 
the Christ, the Son of God. And as soon as the 
Lord had confessed this, they cried, "He is guilty 
of death." 

Then they spit in his face, and buffeted him. 
Others covered his face, saying, ' ' Prophesy unto 
us, thou Christ, Who is he that smote thee?" 
Matt. 27:67, 68. This having continued till about 
morning, they delivered him to Pontius Pilate, the 
judge, to pronounce the sentence of death upon 
him, and to put an end to his life. Matt. 27 : 1, 2. 

Pilate said, "What accusation bring ye against 
this man?" They answered, "If he were not a 
malefactor, we would not have delivered him up 
unto thee." Pilate said, "Take ye him, and judge 
him according to your law ; ' ' for he perceived that 
for envy they .had delivered him. They answered, 
He perverts the nation, and forbids to give tribute 
to Cesar, saying that he himself is a king. In short, 
' ' We have a law, and by our law he ought to die, 



because he made himself the Son of God." John 
19:7. 

Thereupon Pilate took Jesus into the judgment 
hall, and, having examined him, said, that he found 
no cause of death in him. Therefore he sought a 
means to release him; moreover, in order to move 
the Jews to pity on account of his innocence, he 
caused him (though against his conscience) to be 
terribly scourged, crowned with thorns, mocked, 
and, thus disfigured, brought before the Jews, say- 
ing, ' ' Behold the man ! " so that they might now 
be satisfied with his suffering, and spare his life. 
But it was of no avail; they cried the more, ' ' Crucify 
him, crucify him; if thou let this man go, thou art 
not Cesar's friend." Verse 12. 

Finally, when Pilate saw that the Jews were not 
to be moved, and fearing that they might accuse 
him before Cesar, he went and sat down (at about 
eight o'clock in the morning, according to our 
reckoning) in the judgment seat, in the place called 
Lithostratos, and in Hebrew, Gabbatha, a paved 
elevation in Jerusalem ; and there, though quite 
against, his conscience, pronounced the sentence ol 
death upon Christ. 

Thereupon the soldiers again very dreadfully 
mocked him, laid his cross upon him, and drove 
him out through the gate up to Mount Calvary, 
where they, after having stripped him of his gar- 
ments, nailed him to a cross, and raised him up be- 



MARTYRS MIRROR. 



G7 



tween two murderers, John 19 : 18; which was done, 
according to our reckoning, at about nine o'clock 
in the morning. 

In the meantime they gave him vinegar and gall 
to drink, parted his garments, and again derided 
him most shamefully and above measure, till a great 
darkness came, continuing for about three hours ; 
and then the Lord cried with a loud voice, "Eli, 
Eli, lama sabachthani!" that is, "My God, my 
God, why hast thou forsaken me?" Matt. 27 : 46. 

Then, having fulfilled all, he commended his soul 
into his Father's hands, saying, "Father, into thy 
hands I commend my spirit." Luke 23 : 46. 

Thereupon he bowed his head and expired, hav- 
ing suffered excruciatingly six hours on the cross, 
from nine o'clock in the morning till three in the 
afternoon.* 

Then the earth began to quake, the rocks were 
rent, the graves were opened, the vail of the temple 
was rent in twain, and many miracles happened, as 
a sign that he who died there was more than a 
common man, yea, that he was the Son of the 
living God. 

This, then, was the end, not of a martyr, but of 
the Head of all the holy martyrs, through whom 
they and we all must be saved. 



JOHN THE BAPTIST, SON OF ZACHARIAS AND ELIS- 
ABETH, BEHEADED IN THE CASTLE OF MACH- 
7ERUS, AT THE COMMAND OF HEROD 
ANTIPAS, A. D. 32. 

This John, surnamed the Baptist, because he was 
ordained of God to baptize the penitent, was the 
son of the priest Zacharias, and his wife Elisabeth; 
whose name was made known to his parents 
through the angel of God, before he was born. 
Luke 1:5, 13. 

When he was about thirty years old (about six 
months before the Lord Jesus Christ began to 
preach), in the fifteenth year of the reign of Tibe- 
rias Cesar, Pontius Pilate being governor, and 
Annas and Caiaphas the high priests, he was called 
and sent of God, to preach the baptism of repent- 
ance for the remission of sins, to prepare the way 
for the Messiah, as an angel or messenger before 
the face of Christ, to turn the hearts of the fathers 
to the children. Luke 3:1,2; Mark 1:2,3; Luke 
1:17. 

Of the dignity of this man the angel of the Lord 
had said, that many would rejoice at his birth, that 
he would be great in the sight of the Lord, to make 



* That the Lord lived six hours, }'ea, more than six hours on 
the cross, before he gave up the ghost, appears from the account of 
Mark, chap. 15 ; for in verse 25 it says : " And it was the third hour, 
and they crucified him." That is, according to our reckoning, nine 
o'clock in the morning. Then, in verse 33, we are told that when 
the sixth hour was come, there was darkness over the whole land 
until the ninth hour; which, according to our reckoning, was twelve 
o'clocklioon. Then, in verse 34, we read : "And at the ninth hour 
Jesus cried with a loud voice, saying, Kloi, Eloi, lama sabachthani, 
that is, My God, my God, why hast thou forsaken me?" which, ac- 
cording to our way of reckoning time, is three o'clock in the after- 
noon. Again in verse 37, we read: "And Jesus cried with a loud 
voice, and gave up the ghost ;" which, as it appears, happened after 
the expiration of the ninth hour, so that the Lord lived on the cross 
from nine o'clock in the morning until three o'clock in the after- 
noon, that is, fully six hours, and not before then did he give up the 
ghost, as has been shown from the account of Mark. 



ready a people well-prepared (as not only the 
prophets, but also Zacharias had prophesied of him 
through the Spirit of the Most High), to give 
knowledge of salvation unto the people of the Lord 
for the remission of their sins. Luke 1 : 14, 15, 77. 

John, being thus sent of God, to bear witness of 
Christ, that he is the true light, came to the Jordan, 
at Salim, and other places, teaching and baptizing. 
John 3:23. 

In the meantime, while he was baptizing the pen- 
itent, Christ himself came to him (to confirm this 
holy work), and asked to be baptized by him. 
But when John, from humility and good intention, 
declined, Christ instructed him that this was neces- 
sary, saying, "Suffer it to be so now: for thus it 
becometh us to fulfill all righteousness." Then he 
baptized the Lord. Matt. 3:13 — 16. 

He held the Lord Jesus in high estimation, call- 
ing him the Lamb of God, the Bridegroom of his 
church, the true Messiah, whose shoes he was not 
worthy to bear. John 1:29; 3:29; Matt. 3:11. 

He himself possessed such great influence, though 
in humility, that many were in doubt whether he 
was not himself the Messiah; hence the Pharisees 
sent their messengers to him, to inquire of him his 
vocation, mission, authority, etc. To all this he 
answered candidly and with an humble heart, say- 
ing, "I am not the Christ." John 1:19, 20. 

When the course of his pilgrimage drew near its 
close, a certain matter occurred, which was the 
cause of his death, and happened as follows: King 
Herod Antipas had committed a wicked deed ; 
namely, he had taken his brother Philip's wife, hav- 
ing put away his own wife, the daughter of Aretas, 
king of Arabia; which conduct John the Baptist, on 
account of his ministry, could not let go unre- 
proved, but called Herod's attention to it, according 
to the law, saying, " It is not lawful for thee to have 
her." Matt. 14:4. 

However, even as the ungodly will not be re- 
proved, so it was with Herod; for he conceived a 
hatred for John, and sought opportunity to kill him. 
But, since many had a very high opinion of this 
pious man, and great numbers, therefore, came to 
him, Herod, for the present, did not dare to lay 
hands on him, to kill him; however he did not let 
him go free, but imprisoned him in the castle of 
Machaerus. Euscb. Hist. Eccl. lib. 1 chap. 11. 

In the meantime John did not relax in his calling, 
but even from prison sent some of his disciples to 
Christ, that they with the others might assure them- 
selves through the doctrine and the miracles which 
they would there hear and see, that Christ, and 
none other, was the true Messiah. Matt. 11:2; 
Luke 7:18. 

Thereupon, not only when these messengers 
came, but also on many other occasions, Christ tes- 
tified of the greatness and worthiness of John the 
Baptist ; namely, that he was the true spiritual 
Elias, a burning and shining light, the greatest 
prophet among all those born of women. Matt. 
11:14; J° hn 5:35,' Luke 7:28. 

Time went on, meanwhile, and the hour of his 
departure was near at hand. As regards the cir- 
cumstances of his death, they are thus described by 



68 



MARTYRS MIRROR. 




BEHEADING OF JOHN THE BAPTIST. 



the holy evangelist Matthew, chap. 14:3 — 12: "For 
Herod had laid hold on John, and bound him, and 
put him in prison for Herodias' sake, his brother 
Philip's wife. For John said unto him, It is not 
lawful for thee to have her. And when he would 
have put him to death, he feared the multitude, be- 
cause they counted him as a prophet. But when 
Herod's birthday was kept, the daughter of Hero- 
dias danced before them, and pleased Herod. 
Whereupon he promised with an oath to give her 
whatsoever she would ask. And she, being before 
instructed of her mother, said, Give me here John 
Baptist's head in a charger. And the king was 
sorry: nevertheless for the oath's sake, and them 
which sat with him at meat, he commanded it to be 
given her. And he sent, and beheaded John in the 
prison. And his head was brought in a charger, 
and given to the damsel: and she brought it to her 
mother. And his disciples came, and took up the 
body, and buried it, and went and told Jesus." 

Josephus, the Jewish historian, also makes men- 
tion of the death of John the Baptist, in the 7th 
chapter of the 18th book of his history of the Jews, 
where he writes thus: 

' ' There was a common report among the Jews, 
that Herod's army was destroyed through the right- 
eous judgment of God, on account of John, who is 
called the Baptist. For Herod, the tetrarch, caused 



this pious man to be slain; who exhorted the Jews 
to all manner of virtue and righteousness, led them 
to baptism, and said, that their baptism would only 
then be acceptable to God, if they would abstain, 
not merely from one or two sins, but would ear- 
nestly purify the heart, through righteousness, and 
afterwards also the body. 

"Since great numbers flocked to him, and the 
people were very eager for his doctrine, Herod 
feared, lest he (John) might induce the people, 
with whom his influence was great, to sedition; for 
it seemed, as if they would do everything according 
to his will and counsel. He therefore thought it 
best, to have him killed. For that reason he caused 
him to be imprisoned in the aforesaid castle Mach- 
aerus, and there put to death. ' ' 

This happened, according to our reckoning, in 
the year thirty-two after the birth of Christ, in the 
seventeenth year of Tiberias, the Roman emperor; 
and thus was this great light of the church of" God 
extinguished in the midst of its brightness, to the 
sorrow of many pious hearts. 

It is stated that his body rested at Sebasta, in 
Palestine, till the time of Julian, when his bones 
were burned by the enemies of truth, and his ashes 
scattered to the wind. Histor. Tripart. lib. 1. 
cap. 15. Theod. lib. 3. cap. 6. 



MARTYRS MIRROR. 



G9 




M'MNiNC, ()]■• s'l'l'I'UKN, THE FIRST CHRISTIAN MARTVR. 



STEPHEN, ONE OF THE SEVEN DEACONS OF THE 
CHURCH AT JERUSALEM, STONED WITHOUT 
THE GATE OF THAT CITY, BY THE LIBER- 
TINES, A. D. 34, SHORTLY AFTER THE 
DEATH OF CHRIST. 

Stephen, which in Greek signifies a crown, was 
one ©f the seven deacons of the church at Jerusa- 
lem, a man full of faith and the wisdom of God. 
Acts 6:5. 

He was well versed in the holy Scriptures of the 
Old Testament, and very eloquent. It happened 
that there arose certain of the sect of the Libertines, 
Cyrenians, Alexandrians, and of them of Cilicia and 
of Asia, and disputed with Stephen ; and they were 
not able to resist the wisdom and the spirit by which 
he spake. Then they suborned a few men to say: 
We have heard him speak blasphemous words 
against Moses, and against God. And they stirred 
up the people, and the elders, and the scribes, and 
came upon him, and caught him, and brought him 
to the council, and set up false witnesses, to say, 
This man ceaseth not to speak blasphemous words 
against this holy place, and the law : for we have 
heard him say, that this Jesus of Nazareth shall de- 
stroy this place, and shall change the customs which 
Moses delivered us. And all that sat in the council, 
looking steadfastly on him, saw his face, as it had 
been the face of an angel. Acts 6:9 — 15. 



Then said the high priest to him, Are these things 
so? Thereupon, this godfearing man explained 
himself and answered with many reasons; he, more- 
over, adduced, as if with a heavenly tongue, and 
with incontrovertible reasons, many scriptures ol 
the Old Testament, to show that Christ is the true 
Messiah, and that the Gospel is true. Acts 7 : 

1—53- 

But when he began to speak with great warmth, 
and to set before the eyes of his accusers their 
blood-thirstiness, their wrath was kindled the more 
against him, for these things cut them to the heart, 
and they gnashed on him with their teeth. Verse 54. 

But he, being full of the Holy Ghost, looked up 
into heaven, and saw the glory of God, and Jesus 
standing on the right hand of God, and said: Be- 
hold, I see the heavens opened, and the Son of 
man standing on the right hand of God. Verses 55 
and 56. 

But they cried out with a loud voice, and stopped 
their ears, and ran upon him with one accord, and 
cast him out of the city, and stoned him; and the 
witnesses laid down their clothes at a young man's 
feet, whose name was Saul. Verses 57 and 58. 

In the meantime he called and said, Lord Jesus, 
receive my spirit. He kneeled down, and cried with 
a loud voice, Lord, lay not this sin to their charge. 
And when he had said this, he fell asleep. Verses 
59 and 60. 



70 



MARTYRS MIRROR. 



Such was the end of this upright man Stephen, to 
whom the honor of Jesus Christ was dearer than 
his own life. It is stated to have taken place in the 
year thirty-four after the birth of Christ, in the nine- 
teenth year of the reign of Tiberius, which was the 
thirty-eighth year of his age. It happened in the 
seventh year after the baptism of Christ. Nic. lib. 2. 
cap. 3. 

This having occurred, some godfearing men at- 
tended to the body, and carried it to the grave, 
greatly lamenting this pious martyr. — The stones 
were to him as rivers of sweetness. August, cap. 22. 
Solil. 



JAMES, THE SON OF ZEBEDEE, PUT TO DEATH WITH 
THE SWORD, BY HEROD AGRIPPA, IN JERU- 
SALEM, A. D. 45. 

James, surnamed the Greater, was the son of 
Zebedee and Salome, and a fisherman by occupa- 
tion; but, Christ having called him to be his disci- 
ple, he abandoned fishing, and followed Christ. 
Matt. 4:21; Mark 1:19. 

He was instructed for a considerable time together 
with the other disciples in the duties of the apostle- 
ship, until he was properly sent out in that capacity. 
Matt. 10:2; Mark 6: 17; Luke 6: 13. 

He was endowed with the gift of working signs 
and miracles, and on account of this special gift he 
was one of the three surnamed Boanerges, that is, 



sons of tlntnder. He was with Jesus on every re- 
markable occasion; so much so, that he was chosen 
by the Lord to behold his glory upon the holy 
mount; and, afterwards, to witness his sufferings in 
the garden of Gethsemane. Mark 3: 17, 18; Matt. 
17:1; 26:36. 

Of him Christ had predicted, that he should drink 
of the same cup, of which he (Christ) would drink, 
and that he should be baptized with the same bap- 
tism, with which he was baptized; that is, that he 
should be subject to his (Christ's) suffering and 
death. Matt. 20:22,23. 

After the death of Christ he joined the other apos- 
tles, to be a witness with them, of his suffering, 
death, and resurrection, and to be instructed con- 
cerning his kingdom during the forty days after his 
resurrection. 

After Christ's ascension he also remained at Je- 
rusalem ; and when he, together with the other 
apostles, had there received the Holy Ghost, he 
preached the Gospel In Judea and Samaria. Acts 
1:13,14. 

From there, as some relate, he went to Spain; 
but, meeting with little success, he returned to Ju- 
dea, where, it is said, he was opposed by Hermo- 
genes, a sorcerer. But as Abdias, bishop of Baby- 
lon, and others, relate many things of him, which 
seem to be altogether fictitious, we shall not men- 
tion them. Petr. de nat. lib. 6. cap. 133. Abdias 
Baby I. van den Sirijd dcr Apostclen. 




BR IIRADING OF.'JAMRS, THR SOISTOF ZRBRDRR. 



MARTYRS MIRROR. 




STONING OF THE ArOSTLK PHILIP. 



This apostle lived only until the fourth year of 
the Emperor Claudius, at which time, Agabus had 
predicted, there should be a dearth throughout all 
the world. Oros. lib. 7. cap. 6. 

At that time Claudius charged Herod Agrippa to 
suppress the church of Christ. Then Herod laid 
his bloody hands on this apostle and, on the feast 
of the passover, put him in prison. Shortly after- 
wards he was sentenced to death, and executed with 
the sword, in Jerusalem. This occurred in the 
year forty-rive after the birth of Christ. Acts 12:2. 

Clemens relates that the executioner, seeing his 
innocence, was converted to the Christian faith, and 
died with him. According to the annotation of 
Eusebius Pamphilius, from Clemens Alexandrinus, 
the executioner was so moved on account of the 
death of James, that he professed himself to be a 
Christian ; and so, as he states, both were led forth 
together to death. As they were led out, the exe- 
cutioner asked James to forgive him. James, after 
a little deliberation, said, "Peace be with thee," 
and kissed him. And thus both were beheaded. 
Euseb. lib. 2. cap. 9. ex Clem. Alexand. Also 
W. Bandart. Apophthegmat. lib. 1. page 4. from 
Joach. Carrier, in vita Christi, page 42. Nicepk. 
lib. 2. cap. 3. Strac. in Festo Jacobi, page 209. Cle. 
Circa, cap. 45. Annum. James 'was the first mar- 
tyr of the apostles. This history shows the alacrity 
of the ancient believers. 



THE HOLY APOSTLE PHILIP, BOUND WITH HIS 

HEAD TO A PILLAR, AND STONED, AT HIE- 

RAPOLIS, IN PHRYGIA, A. D. 54. 

Philip, a native of Bethsaida, in Galilee, had a 
wife and daughters of very honorable life. John 
1:44; 12:21; Euseb. Hist. Eccles. lib. 3. cap. 30; 31. 

He was found of Christ, and called as his disciple 
ciple to follow him ; which he did so faithfully, that 
when he found Nathanael, he brought him to Christ, 
declaring to him, that he had found him of whom 
Moses and the prophets had written, namely, Jesus 
of Nazareth, the true Messiah. John 1:45. 

From that time on, Philip constantly followed 
Christ, listening to his admonitions, and beholding 
the miracles he performed to the service of the word 
of God ; so that Christ ordained him an apostle, and 
sent him out to preach the Gospel, in the first place 
to the scattered sheep of the house Israel; which he 
also like his fellow apostles did. Matt. 10:3; Luke 
6:13—15. 

The Lord esteemed him as one of his greates 
friends; for at the glorious miracle of the feeding ot 
five thousand, Christ, in order to prove him, coun- 
seled with him, saying, "Whence shall we buy 
bread, that^these may eat?" John 6:5. 

He was also kindly instructed by the Lord, when 
he asked to see the Father; for Christ said to him, 



72 



MARTYRS MIRROR. 



Philip, he that hath seen me hath seen the Father, 
etc. John 14:8, 9. 

Once, when certain Greeks wished to see Jesus, 
and desired him to procure them access to the 
Lord, he came with Andrew and told it to the Lord, 
who answered, "The hour is come, that the Son of 
man should be glorified." John 12:20 — 23. 

This pious and godly apostle remained with the 
Lord, even to his suffering; and, after their disper- 
sion, when Christ had arisen, he abode with his 
brethren, until they, according to the promise of 
Christ, received the Holy Ghost, after his ascension. 
Luke 24:32,33; Acts 2:4. 

After the distribution of the countries, he taught 
several years in Scythia, where he planted many 
churches; and since Syria and the upper part of 
Asia fell to his particular share, he laid the founda- 
tions of faith in many of these cities. Pet. de Nat. 
lib. 4. cap. 107. Nic. lib. 2. cap. 39. 

Finally he came to Phrygia, and wrought several 
signs at Hierapolis. There the Ebionites, who not 
only denied the divinity of Christ, but also wor- 
shiped idols, continued obstinately in their blas- 
phemous doctrines and idolatry, and did not listen 
to this pious apostle of Christ, but apprehended him, 
and, having made his head fast to a pillar, stoned 
him; whereupon death ensued, and he thus fell 
asleep in the Lord. His body was buried in the 
aforementioned city Hierapolis. Konst-tooneel,. van 
vcertigh heerlijke afbeeldingen Christi, ende sijner 
Apostelen, etc. In the life of Philip. Bybelsch 
Naembocck van P. J. Twisk, letter P. on the name 
Philippics, fol. 762. col. 2. Also, Introduction to 
the Martyrs Mirror of the Baptists, printed in the 
year 1631, fol. 35. col. 1. 



JAMES, THE SON OF ALPHEUS, OR BROTHER OF 

THE LORD, CAST DOWN FROM THE TEMPLE, 

STONED, AND BEATEN TO DEATH WITH 

A CLUB, A. D. 63. 

James the Lesser was the son of Alpheus, and 
Mary Cleophas, sister to the mother of Christ; he 
is called the Lord's brother. Matt. 10:3; Gal. 1:19. 

After proper instruction he was ordained an 
apostle by Christ, and sent out to minister to the 
Jews; wherein he acquitted himself well, until 
Christ's death. After "that, he, with others, was 
sent out to preach the Gospel, which he did in the 
Jewish church. Matt; 28 : 19; Mark 16 : 15. 

And although Peter, and James and his brother 
John, of whom the last-mentioned two were the sons 
of Zebedee, were regarded as the special apostles, 
he was nevertheless considered to be one of the 
three pillars of the church, after the death of James 
the son of Zebedee. Gal. 2 : 9. 

He was appointed by the apostles the first over- 
seer of the church at Jerusalem; this was shortly 
after the death of Christ. Eiiseb. lib. 4. cap. 5. and 
lib. 2. cap. 23. This office he discharged faithfully 
for thirty years, converting many to the true faith, 
not only (though principally) by the pure doctrine 
of Christ, but also through his holy life, on account of 
which he was called the Just. Niceph. lib. 2. cap. 38, 



He was very steadfast and holy, a true Nazarite, 
in dress as well as in eating and drinking ; and 
prayed daily for the church of God and the common 
weal. 

This apostle wrote an epistle for the consolation 
of the twelve tribes who were scattered abroad, say- 
ing: James, a servant of God and of the Lord Jesus 
Christ, to the "twelve tribes which are scattered 
abroad, greeting. My brethren, count it all joy 
when ye fall into divers temptations. James 1:1,2. 

But although he comforted with many excellent 
reasons his own, who believed in the name of Christ, 
the unbelieving Jews could not endure his doctrine; 
so that Ananias, an audacious and cruel young man 
among them, being the high priest, summoned him 
before the judges, that they should compel him to 
deny that Jesus is the Christ, and force him to re- 
nounce the Son of God and the power of his resur- 
rection. Josep. Antiq. lib. 20. cap. 8. Euscb. lib. 2. 
cap. 1. verse 22. ex Egesipp. Hieron. Catal. 

To this end, the chief priests, scribes, and Phari- 
sees placed him upon the pinnacle of the temple, at 
the time of the passover, that he should deny his 
faith before all the people. But as he thus stood 
before the people, he confessed with much more 
boldness that Jesus Christ is the promised Messiah, 
the Son of God, our Savior, and that he is sitting 
at the l'ight hand of God, and shall come again in 
the clouds of heaven, to judge the quick and the 
dead. 

On account of this testimony of James, the multi- 
tude of the people praised God, and magnified the 
name of Christ. Then cried the enemies of the 
truth, O, the Just also has erred; let us take him 
away, for he is unprofitable. They accordingly cast 
him down, and stoned him. But as he was not 
killed by the fall and the stoning, having only 
broken his legs, he, lying on his knees, prayed to 
God for those who stoned him, saying, Lord, for- 
give them; for they know not what they do. 

On account of this, one of the priests begged for 
his life, saying, What do ye? the Just is praying for 
us. Leave off stoning ! But another of those present, 
who held a fuller's stick in his hand, struck him 
over the head with it, so that he died, and fell asleep 
in the Lord. He was buried at the place where he 
had been thrown down from the temple. Hieron. 
Catalog, in Jacobo Justo. Also, W. Baudart. 
Apophthcgmat. lib. 1. p. 6. ex Euseb. Pamphil. 
Ccesariense, in hist. Eccl. Strac. in Pes to Philippi 
and Jacobi, p. 133. Anno 62. C. Aetat. Jacobi. 

This occurred A. D. 63, in the ninety-sixth year 
of his age, in the seventh year of the reign of Nero, 
during an interim in the governorship between the 
death of Festus and the arrival of Albinus, under 
the high priest Ananias, who perpetrated this lam- 
entable deed on Jamee. 

Concerning this James the following is contained 
in the Apophthegms of Baudartius: "He was on his 
bare knees so often and for such long periods, pray- 
ing to the Lord God for the remission of the sins of 
the people, that his knees were so hard and callous, 
that there was no sensation in them at all. lib. 1. 
p. 7. O the great and constant piety of this holy 
martyr ! 



MARTYRS MIRROR. 



73 




MARTYRDOM OF JAMES, THE SON OF ALPHEUS. 



BARNABAS, A COMPANION OF THE APOSTLE PAUL, 

DRAGGED OUT OF THE CITY AND BURNED, AT 

SALAMINA IN CYPRUS, A. D. 64. 

Barnabas, also called Barsabas, and surnamed 
Joseph, Joses, or Justus, was a Levite from Cyprus, 
full of the Holy Ghost. He was called the son of 
consolation, and such a one he indeed proved him- 
self to the poor saints. Acts 11:24; 1:23; 4:36; 
Euseb. hist. Eccl. lib. 2. cap. 1. 

It is maintained that he was one of the seventy 
disciples of Christ, and from the multiplicity of his 
names we can see his renown and eminence; which 
latter he gained by his zeal and piety; for he brought 
Paul, after his conversion, to the apostles ; and 
when the word of God was preached to the Grecians, 
at Antioch, by some men from Cyprus and Cyrene, 
he was sent by the apostles to investigate the matter; 
and when he found it to be so, he confirmed them 
in the truth. Acts 9 : 27 ; 11: 20 — 23. 

After this he went to Tarsus, to seek Paul, and 
brought him to Antioch, where they remained a 
whole year, teaching. Also, when the dearth arose 
under emperor Claudius, he and Paul brought sub- 
stantial relief to the brethren who dwelt in Judea. 
Acts 11 : 25. 26, 29, 30; Oros. lib. 7. cap. 6. Euseb. 
hist. Eccl. lib. 2. cap. 3. 9. 

On his return to Antioch, he was sent out by 
the Holy Ghost, to preach in many countries. On 



account of his eloquence he was frequently the 
speaker; yea, he was held in such high regard, and 
was so godly, that the Gentiles at Lystra cried in 
the speech of Lycaonia, that he was a god, and had 
come down from heaven, and called him Jupiter. 
And this was not all; but the priests of that place 
came with oxen wearing garlands, and desired to 
do sacrifice to him and Paul. But he and his com- 
panion Paul utterly declined this, saying, "Sirs, 
why do ye these things? We also are men of like 
passions with you, and preach unto you that you 
should turn from these vanities unto the living God. 
Acts 12:25; 13:4—6; 14:1,2, 11, 12, 15. 

Afterwards, when certain men came from Judea, 
and troubled the brethren, saying, "Except ye be 
circumcised after the manner of Moses, ye cannot 
be saved," he and his aforementioned companion 
vigorously opposed them, according to the teaching 
of the holy gospel; wherefore he and several other 
piou§g|rien were appointed to go to Jerusalem, to 
the apostles and elders, to bring said matter to a 
good termination. When they arrived at Jerusalem, 
he and the others were received joyfully by the 
apostles and the church ; yea, what is still more, 
they testified of him and his companion Paul, that 
they were men who had hazarded their lives for the 
truth; which indeed was apparent. Acts 15:1, 26. 

For, when he came to Salamina, a large city in 
the island of Cyprus, at this day called Famagosta, 



74 



MARTYRS MIRROR. 



to strengthen the church at that place in the faith, 
he was very badly treated, as ancient history tells 
us, by a Jewish sorcerer, who stirred up all the 
other Jews and the whole people against him, so 
that they apprehended him in an uproar, and were 
about to bring him to the judge; but, fearing that 
the judge, discovering his innocence, would perhaps 
release him, they, after treating him lamentably, 
put a rope around his neck, dragged him out of the 
city, and burned him. Anton, p. i. t. 6. cap. 18. 
Sabell. Etc. 7. lib. 2. 

Thus was this faithful servant of Christ honored 
with the martyr's crown, in his fatherland, and fell 
asleep happy in the Lord, about the time that James 
the Just was slain at Jerusalem, under Emperor 
Nero; however, before the publication of the first 
heathen persecution, which began shortly after the 
burning of Rome. Plat, in vita Petri, and Pauli. 
Bybclsch Naembcek, p. 158, 159. letter B. ujt hist. 
Andr.fol. 8. 



HOW MARK, THE HOLY EVANGELIST, DRAGGED 

TO THE STAKE AT ALEXANDRIA, DIED ON 

THE WAY, A. D. 64. 

The holy evangelist Mark is supposed by most 
to have been that Mark whose surname in Holy 
Scripture is John. He was of the circumcision, and 
a nephew of Barnabas, whose mother was called 
Mary, a very godly woman, who gave her house 



in Jerusalem for the assembling of Christians. Acts 
12 : 12; Col. 4 : 10. Niceph. lib. 2. cap. 33. 

He was first appointed a servant of Paul and 
Barnabas, but on a journey to Pamphylia he re- 
turned to Jerusalem. Acts 12 : 25; 13:13. 

Afterwards the apostle Paul recommended him 
to the church at Colosse, requesting them to receive 
him as a fellow worker in the kingdom of God. He 
also commanded Timothy, to bring Mark to him, 
since he was very profitable to him in his ministry. 
Col. 4:10; 2 Tim. 4:11. 

This Mark was in prison with Paul, and rendered 
him all faithful assistance in his bonds. Philem. 
verses 23, 24. 

The apostle Peter in his epistle to the elect scat- 
tered strangers, calls Mark his son, 1 Pet. 5:13; 
undoubtedly, because through the gospel, he had 
regenerated him in Christ; or, because he was his 
disciple, interpreter, and the writer of the gospel 
which he had taught ; of which latter circumstance 
Jerome speaks thus: "Mark, a disciple of Peter, at 
the request of the brethren at Rome, wrote a brief 
gospel, according to that which he had heard Peter 
relate. When Peter had examined it, he pro- 
nounced it good, and upon his word gave it to the 
church to read. Catalog. Marc, ex CI. Al. Hypor. 6. 
Also, Euscb. lib. 2. cap. 18, ex Clem. Al. and Papio 
Hicrapolit. 

Afterwards, when Mark was sent by Peter to 
Egypt, he traveled through Aquilea, the capital 




BURNING OF BARNABAS, A COMPANION OF PAUL. 



MARTYRS MIRROR. 



75 




MARK DRAGGED TO THE STAKE. 



city of Friol, where he converted many to the faith, 
and left Hermagoras as pastor over the church. 
Avent. an. Boi. lib. 2. 

Then he journeyed to Africa, filling Lybia, Mar- 
morica, Ammonica, and Pentapolis with the doctrine 
of the holy gospel. Finally he remained several 
years at Alexandria, where he made his abode. 
Nic. lib. 2. cap. 43. Athan. in Synopsi. 

Concerning the end of his life, Gelasius states, 
that he died there as a martyr. Condi. Rom Deer, 
de lib. Auth- and Apocr. Niccph. lib. 2. cap. 43 

Mark, he writes, having been sent by Peter to 
Egypt, faithfully preached the word of truth there, 
and nobly sealed the testimony thereof with his 
blood. All the ancient and modern, Greek and 
Latin, martyrologies agree with this. 

Histories state the following concerning the man- 
ner of his death: That in the eighth year of Nero, 
when he, at the feast of the passover, preached the 
blessed remembrance of the suffering and death of 
Christ, to the church at Alexandria, the heathen 
priests and the whole populace seized him, and with 
hooks and ropes which they fastened around his 
body, dragged him out of the congregation, through 
the streets and out of the city ; so that his flesh 



everywhere adhered to the stones, and his blood 
was poured out upon the earth, until he, with the 
last words of our Savior, committed his spirit into 
the hands of the Lord, and expired. Anton, p. 1. 
cap. 6. 16. Procop. Dia Mclaphr. Ado. 25. Apr. de 
Fest. Apost. 

Another ancient writer relates : That he was 
dragged very inhumanly through the streets, his 
whole body torn open, so that there was not a 
single spot on it, which did not bleed ; and that 
they then again thrust him, still alive, into prison, 
whence he, having been strengthened and com- 
forted by the Lord in the night, was taken out 
again, and dragged to the place Buculi, they jest- 
ingly saying, ' ' Let us lead the buffalo to the buffalo- 
stall." Konst-toonecl dcr vcertig hecrlijkc afbeel- 
dingen Christi en dcr postelen, printed Anno 1609. 
Also, Bybelsch Noemboek, printed Anno 1632, letter 
M.p. 642. col. 1. 2. 

Death having ensued meanwhile, the aforemen- 
tioned heathen wanted, moreover, to burn him ; 
but as they were prevented by a storm, the Christians 
buried him. This happened, according to common 
reckoning, in the eighth year of Nero's reign, 
A. D. 64, on the 21st day of April. 



76 



MARTYRS MIRROR. 



Of the Ten Bloody Persecutions which the 
Christians Suffered under the Hea- 
then Emperors of Rome; the First 
of which Began in the Reign 
of Nero, A. D. 66. 

The First Persecution of the Christians, 
under Nero, Anno 66. 

When the Jews were deprived of their power, by 
the heathen, and their time was past, in which they 
had persecuted and slain the saints of God, the Lord 
God nevertheless suffered his church to be visited 
by the refining fire of persecution, namely, through 
the power of the heathen; of whom the Emperor 
Nero was the first tyrant. Introduction to the Mirror 
of the Anabaptist Martyrs, printed Anno 1631. 
p. 35. col. 2. 

This Nero, according to the testimony of Emperor 
Trajan, governed the monarchy of Rome in so laud- 
able a manner during the first five years of his reign, 
that never an emperor had greater praise than he; 
for then he was so tender-hearted, that when he 
was asked to sign the death warrant, of a highway- 
man, he replied, "O, that I could not write!" signi- 
fying thereby his aversion to the killing of human 
beings. Trajan, in Tract. Also, Roomschen Ade- 
l<zr, door D. P. Pers, printed Anno 1642, p. 100. 
in the life of Nero. Also, Suet, in Neron. cap. 10. 

But after the first five years he became so full 
of hatred, murder, and blood-shedding, that he 
seemed to delight in nothing more, than in killing, 
murdering, and fearfully torturing, not only male- 
factors, but even the saints of God who were praised 
even among their enemies for their godfearing walk 
and conversation. 

I will not mention the cruelties and tyrannies he 
exercised against his own friends: how he had his 
beloved son Britannicus poisoned, and his own 
mother Agrippina cut open, to see the place where 
he had lain; how he had his faithful wife, Octavia, 
put to death with the sword, because she was barren; 
and Seneca, his faithful teacher, bled to death, and 
poisoned. We will only speak of the persecutions 
and unheard-of cruelties he practiced on the be- 
loved friends of God, namely, the true Christians. 
To this end we will begin thus: 

Once, desiring to see the burning of Troy repre- 
sented by its equal, he caused the city of Rome to 
be set on fire, and ascended a certain tower without, 
where he, beholding it, began to sing, ' ' Troy is on 
fire," etc. Suet. Idem, in Ner. cap. 38. Rom. Adel. 
p. 102. in the life of Nero. 

After this was done, he cast the blame on the 
Christians, saying that they had done it; for, when 
the Romans, very much agitated on account of the 
immeasurable damage and the dire calamities which 
had sprung from this conflagration, began to mur- 
mur greatly, he, in order to shield himself, and to 
wreak his prejudiced hatred upon the Christians, 
put the whole blame on them. Inlrodtiction to the 
Martyrs Mirror, p. 35, fi-om Baron. Anno 66. 
mini. 1. 



For this reason there were proclaimed immedi- 
ately, in the name of the Emperor, throughout the 
whole known world (then under the monarchy of 
the Romans), bloody decrees against the Christians, 
that they should everywhere be put to death. The 
contents of these decrees were as follows: "If any 
one confesses that he is a Christian, he shall be put 
to death, without further trial, as a convicted enemy 
of mankind." foh. Gysii Hist. Mart. edit. 1657. fol. 
6. col. 2. 

Tertullian afterwards upbraided the Roman Sen- 
ate, saying: "Read your own histories, and you 
will find, that Nero was the first who raged against 
this sect (so he calls the Christians), which then 
flourished the most in Rome." Apol. Contra Gen- 
tes. cap. 5. 

In another place he says: "Nero was the first 
who stained with blood the rising Christian faith at 
Rome." 

Shortly after this decree of Nero, a violent and 
unmerciful persecution of the Christians manifested 
itself in all the countries which were under the Ro- 
man dominion; which persecution lasted until the 
Emperor's death. The innocent Christians were 
accused not only of the burning of Rome, but also 
of every wickedness imaginable; that they might be 
tortured and put to death in the most awful manner. 
To this the Roman Tactitus, (according to the trans- 
lation of J. Gysius, and not that of Fenacolius)* 
refers, saying: "Then, Nero, in order to avert this 
report from himself, caused those called Christians 
by the common people, to be accused and exceed- 
ingly tormented. The author of this name is Christ, 
who was publicly put to death under the reign of 
Tiberius, by Pontius Pilate, the governor. Those 
who confessed that they were Christians, were first 
apprehended, and afterwards by making it known 
themselves a great multitude were all condemned, 
not so much on account of the conflagration, as of 
the hatred in which they were held by mankind. 
The taking of their lives was accompanied with 
much mockery; they were covered with the skins 
of wild beasts, and then torn to pieces by dogs; or 
nailed on crosses; or placed at stakes and burned; 
serving also as torches for the spectators, when the 
day was over.' ' 

Thus Tacitus, a Roman himself, has sufficiently 
confessed, in spite of himself, as J. Gysius writes, 
that the Christians were innocent of the burning of 
Rome, but that they notwithstanding had to suffer 
on account of their name. 

Who the great multitudes were, that perished in 
those awful persecutions, confessing the name of 
Christ even unto death, is not stated in the histories 
of the fathers; ' however, we shall content ourselves 
therewith, that God remembers them , and that their 
names are written in the Book of Life. Neverthe- 
less, we meet with some, though but few, names of 
such who suffered in that persecution in the reign of 
Nero, and sealed the truth of Christ with their 
blood and death; of these we shall speak in the 
proper place. 



* We quote Tacitus according to the annotation of John Gysius 
in Hist. Mart.fol. 6. col. 2., from which the translation of John Fen- 
acolius differs greatly. 



MARTYRS MIRROR. 



77 



OF THE UNHEARD-OF CRUELTIES NERO PRACTICED 
IN SLAYING THE PIOUS CHRISTIANS. 

Touching the manner in which the Christians 
were tortured and killed at the time of Nero, A. Mel- 
linus gives the following account from Tacitus and 
other Roman writers: namely, that four extremely 
cruel and unnatural kinds of torture were employed 
against the Christians: 

Firstly, that they dressed them in the skins of 
tame and wild beasts, that they might be torn to 
pieces by dogs or other wild animals 

Secondly, that they, according to the example of 
their Savior, were fastened alive on crosses, and that 
in many different ways. 

Thirdly, that the innocent Christians were burned 
and smoked by the Romans, with torches and 
lamps, under the shoulders and on other tender 
parts of their naked bodies, after these had been 
cruelly lacerated with scourges or rods. This burn- 
ing was done also with shavings and fagots, they 
(the Christians) being tied to stakes worth half a 
stiver.* Therefore they called the Christians sar- 
menticii, that is, fagot people, and semissii, that is, 
half stiver people; because they stood fastened to 
half stiver stakes, and were thus burned with the 
slow fire of fagots. 

Fourthly, that these miserable, accused Christian 
martyrs were used as candles, torches, or lanterns, 
to see by them at night. 

Of those who were burned, some were tied or 
nailed to stakes, and held still by a hook driven 
through the throat, so that they could not move the 
head when the pitch, wax, tallow, and other inflam- 
mable substances were poured boiling over their 
heads, and set on fire, so that all the unctious mat- 
ter of the human body flowing down made long, 
wide furrows in the sand of the theatre. And thus 
human beings were lighted as torches, and burned 
as lights for the wicked Romans at night. 

Juvenal and Martial, both Roman poets, and Ter- 
tullian, state this in a different manner, namely, 
that the Romans wrapped them in a painful or burn- 
ing mantle, which they wound around their hands 
and feet, in order to melt the very marrow in their 
bones. 

Furthermore, it is stated by A. Mellinus (from the 
aforementioned authors), concerning those mantles, 
that they were made of paper or linen, and, having 
been thickly coated with oil, pitch, wax, rosin, tal- 
low, and sulphur, were wrapped around their whole 
body, and then set on fire. 

For this spectacle Nero gave the use of his gar- 
dens, and appeared himself among the people in the 
garb of a charioteer, taking an active part in the 
Circusian games ; himself standing in the circus, 
and, as charioteer, guiding a chariot. 

These proceedings, according to the testimony of 
Tacitus, although it had the appearance that the 
Christians were punished as malefactors who had 
deserved the extremest penalty, nevertheless moved 
the people to compassion; for they understood well 
enough that the Christians were not exterminated 



for the good of the common weal, but simply to 
gratify the cruelty of one man, Nero. Compare 
Abr. Mellin. ist book van de His tor. der vervolg. en 
Mart, printed Anno 1619. fol. 11. col. 4. and fol. 12. 
col. 1. with Tacit. Annal. lib. 15. and Tertul. Apol. 
Contr. Gent. cap. 50 and adv. Marc. cap. 5. Mar- 
tinal. Epig. 25. lib. 25. 



About one cent. 



SIMON PETER, THE HOLY APOSTLE, CRUCIFIED 

WITH HIS HEAD DOWNWARD, UNDER 

EMPEROR NERO, A. D. 69. 

Simon Jona, afterwards called Cephas in Syriac, 
but Petros or Petrus in Greek, was the brother of 
Andrew, a native of Bethsaida in Galilee, and a fish- 
erman by occupation. He had his abode at Caper- 
naum, with his wife's mother. His brother An- 
drew, who was a disciple of John, first brought him 
to Christ, and shortly afterwards he and his brother 
were called away from the fishery, to become fishers 
of men. Matt. 16:17; Mark 3:16; John 1:42; Matt. 
4:18; John 1:44; Luke 4:31,38; John 1:41,42; 
Matt. 4:18, 19. 

He was diligently instructed by Christ, his Sav- 
ior, and made such progress therein, that he became 
the spokesman of all the apostles, being generally 
the most frank in asking and answering, as well as 
the most zealous for Christ, in order to prove to 
him his love and fidelity, although at times he man- 
ifested a certain rashness therein; on which occa- 
sions the Lord, like a father his child, faithfully in- 
structed, and, whenever it was necessary, kindly 
reproved him. Matt. 16:16; John 6:68; Matt. 
18:21; 14:31; John 18:10, 11. 

The Lord loved him in a special manner, and 
permitted him, together with James and John, to 
witness his glory on Mount Tabor; of which he 
afterwards made mention to the chosen scattered 
strangers, saying, We were eye-witnesses of his 
majesty. Matt. 17:1—3; 2 Pet. 1:16, 17. 

He was the boldest in offering to suffer with 
Christ, but the weakest when the conflict began. 
The Lord selected him and the two sons of Zebedee, 
to watch and pray with him in the garden; but his 
eyes as well as those of the others were heavy with 
sleep; which showed that though he was specially 
loved by Christ, he was nothing more than a weak 
mortal. Matt. 26:33,36. 

About his denying Christ we shall not mention 
anything, as this is not the proper place for it, since 
we purpose to speak only of his faithfulness and 
steadfastness until death. 

After the aforesaid denial, the Lord forgave him 
his sin, and commanded him three times to feed his 
sheep and lambs; which he subsequently faithfully 
did to the full extent of his ability. John 21 : 15, 16; 
1 Pet. 5:1—3. 

In one day there were converted to the faith, by 
his preaching, about three thousand souls ; all of 
whom were baptized, and continued steadfastly in 
the apostles' doctrine and fellowship, and in break- 
ing of bread, and in prayers. Acts 2 141, 42. 

He confirmed his doctrine through the power of 
God by signs accompanying the same, according to 



78 



MARTYRS MIRROR. 




PETER CRUCIFIED AT ROME. 



the promise of Christ, as is evidenced in the case of 
the lame man, Ananias, Sapphira, Eneas, Tabitha, 
and others. Acts 3:7; 5:5, 10; 9:34, 40. 

The calling ot the Gentiles was revealed to him 
in a vision from heaven; but as he was properly an 
apostle of the Jews, his ministry was most effectual 
among the circumcision. Acts 10:10 — 12; Gal. 2:8. 

But since he was so excellent and worthy a man 
in his ministry, it pleased the Lord, that he should 
also be one of his martyrs, to sear- the truth of his 
doctrine not only with the mouth, but also with his 
blood, yea, even with his death. This the Lord 
showed to ' him shortly before his departure from 
this world, saying, ' ' Verily, verily, I say unto thee, 
when thou wast young, thou girdedst thyself, and 
walkedst whither thou wouldst : but when thou 
shalt be old, thou shalt stretch forth thy hands, and 
another shall gird thee, and carry thee whither thou 
wouldst not. ' ' This spake he, signifying by what 
death he should glorify God. John 21 : 18, 19. 

This was verified in him, for shortly afterwards 
he and John, his fellow-helper, were brought before 
the Jewish council in Jerusalem, and severely 
threatened, to desist preaching in the name of Jesus; 
to which they both boldly replied, Whether it be 
right in the sight of God to hearken unto you more 
than unto God, judge ye. Acts 4:19. 

Afterwards he was again apprehended, together 



with the other apostles, but by night, miraculously 
delivered out of prison by an angel. Acts 5: 19. 

;After that he was not only apprehended, but, to- 
gether with the other apostles, scourged and com- 
manded, that they should absolutely not preach in 
the name of the Lord Jesus; but they went away 
from the Council, rejoicing that they were counted 
worthy to suffer shame for his name. Acts 5 : 40 — 42. 

Afterwards King Herod stretched forth his hands 
to vex certain of the church. And he killed James 
the brother of John with the sword. And when he 
saw it pleased the Jews, he proceeded further and 
apprehended Peter also, and put him in prison, and 
delivered him to four quaternions of soldiers; in- 
tending after Easter to bring him forth to the people. 
But in the night the angel of the Lord led him out, 
through the midst of the soldiers, so that he re- 
turned to the believers, who rejoiced greatly on 
account of him. Acts 12:1. 

Finally there was fulfilled, according to the testi- 
mony of history, the prediction of Christ, that he 
should glorify God by his death; for while he was 
at Rome, he was sentenced by the Emperor Nero 
to be crucified. But, esteeming himself unworthy 
to be crucified with his head upward, like his Savior, 
he requested to be crucified with his head down- 
ward; which he easily obtained, for the tyrants were 
forthwith willing and ready to increase his pain. 



MARTYRS MIRROR. 



7 9 




UKIIKADING OF PAUL. 



This occurred, as is stated, after Peter had preached 
the gospel for thirty-seven years, and when he was 
seventy years old.* Euseb. lib. 2. cap. 25. and 3. 
cap. 2. from the writings of Origen. Egcsipp. Hist, 
of the miserable Destruction of the City of 'Jerusalem. 
3d book, 2d chap. Also, Konst-toonecl van veertig 
hcerlijke afbccldingcn Christi en sijner Apostelen, 
door N. D. C, printed Anno 1609, in the Life of 
Peter. Also, W. Baudait Apophthegm. Christian, 
lib. 1. super Pclrum. ex Hieron. dc Vitis Jllus- 
tribus. Johan. Slrac. in Festo. Joh. Evang. Ambr. 
ad Aux. 



PAUL, THE APOSTLE OF CHRIST, SORELY PERSE- 
CUTED, AND FINALLY BEHEADED, AT ROME, 
UNDER^THE EMPEROR NERO, A. D. 69. 

Saul, afterwards called Paul, was of Jewish de- 
scent, a Hebrew of the tribe of Benjamin ; but, 
as to who his father and mother were, we find in 
Holy Writ no record. Phil. 3:5. 



* The historians state that the apostle Peter wept very much 
daily after the ascension of Christ. When he was asked why he 
wept so much, he replied, Dcsidciio Domini, that is, "Because I 
very much long- for my r,ord." There are ancient writers who state 
that Peter cried every time he heard a cock crow. When he saw his 
beloved wile being- led out, to be put to death, on account of having 
eonk-ssed the faith, lie addressed her in these words, "O my beloved 
wife! have the T.ord Jesus always before thine eyes; this is the 
marriage ol the saims." lie was sentenced to be crucified ill the 



As regards the place of his birth, it appears that 
his parents, either on account of persecution, or of 
the Roman war, or for some other reason, left their 
place of residence in the portion of Benjamin, and 
went to dwell in a Roman, free city in Cilicia, called 
Tarsus, where Paul was born, who, although he 
was a Jew, yet, by the privileges of this city, be- 
came a Roman citizen. Acts 22 : 3. 

Respecting his early training, he was diligently 
instructed by the wise Gamaliel, in the law of the 
fathers; in which he became so proficient, that there 
were but few things in the entire Old Testament, 
with which he was not acquainted. Gal. 1 : 14. 

He lived blamelessly, according to the law of 
Moses and the holy prophets, and that in the 
strictest order of Judaism ; but, having not yet been 
rightly instructed in the doctrine of the holy gospel, 
he, although in accordance with the law, mani- 
fested a wrong zeal, and persecuted the church of 
Christ; yea, at the death of Stephen he kept the 
garments of them that slew him. Acts 7 : 58. 

But afterwards, having obtained letters from the 
priests at Jerusalem to the synagogues of Damascus, 
to bring as prisoners such men and women who 
confessed the name of Christ, the Lord, from heaven. 



usual manner. Hut he requested to be hung on the cross with his 
feet up, saving, " 1 am not worthy to be hung on the cross, like the 
Sou of God hung and suffered on it." //' lUntihui. Al>opl,lh,' K m. 
printed Anno i6./u,Jiii/ hook, page -\ 



80 



MARTYRS MIRROR. 



arrested him in his course, calling, "Saul, Saul, 
why persecutest thou me? And he said, Who art 
thou, Lord? And the Lord said, I am Jesus whom 
thou persecutest : it is hard for thee to kick against 
the pricks. And he trembling and astonished said, 
Lord, what wilt thou have me to do? And the 
Lord said unto him. Arise, and go into the city, 
and it shall be told thee what thou must do." Acts 
9:1-6. 

The men who journeyed with him stood speech- 
less, hearing a voice, but seeing no man. Then he 
arose from the earth, to which he had been pros- 
trated by fear; and when he opened his eyes, he 
could not see, so that they led him by the hand, 
and brought him into Damascus. Verse 7, 8. 

In the city of Damascus there was a disciple, 
named Ananias; and to him the Lord said in a 
vision, "Arise, and go into the street which is 
called Straight, and inquire in the house of Judas 
for one called Saul, of Tarsus: for, behold, he 
prayeth. 

Ananias answered, ' ' Lord, I have heard by many 
of this man, how much evil he hath done to thy 
saints at Jerusalem. ' ' 

Then said the Lord to him, "Go thy way: lor 
he is a chosen vessel unto me, to bear my name 
before the Gentiles, and kings, and the children of 
Israel: for I will shew him how great things he 
must suffer for my name's sake. 

And Ananias went his way, and entered into the 
house; and putting his hands on him, said, Brother 
Saul, the Lord hath sent me, that thou mightest 
receive thy sight, and be filled with the Holy Ghost. 
And immediately there fell from his eyes as it had 
been scales; and he received sight forthwith, and 
arose, and was baptized." Acts 9 : 7 — 16. 

Such was the conversion of Saul, who was after- 
wards called Paul, and was one of the chief apostles 
of our Lord Jesus Christ : yea, he labored more 
abundantly than they all. 1 Cor. 15 : 10. 

Immediately after his conversion, he preached 
Christ in the synagogues, that he was the Son of 
God. Acts 9 : 20. 

Some time afterwards, the Holy Ghost said to 
the prophets and teachers at Antioch, after they 
had ministered to the Lord with fasting and prayer,' 
"Separate me Barnabas and Saul for the work 
whereunto I have called them." And thus they 
were sent out by the Holy Ghost. Acts 13:2, 3. 

In the meantime, Paul, formerly called Saul, was 
endowed with special gifts of the Holy Ghost, so 
that he had the spirit of discernment, prophecy, 
tongues, miracles. Acts 13:9, 10; 1 Tim. 4:1; 
1 Cor. 14 : 18; Acts 19:11. 

He had also special revelations, so that, at a 
certain time, he was caught up to the third heaven, 
yea, into the heavenly paradise, where he heard un- 
speakable words, which no man can utter. 2 Cor. 
12 : 1. 

He was, moreover, adorned with many Christian 
virtues, which he practiced with a good conscience; 
as well as with faithfulness in his ministry, paternal 
care over all the churches, and sincere love for them, 
even unto death, so that he said, "Being affection- 
ately desirous of you, we were willing to have im- 



parted unto you, not the gospel of God only, but 
also our own souls, because ye were dear unto us." 
1 Thess. 2 : 8. 

He was free from covetousness, of a benevolent 
disposition, and would rather labor with his own 
hands, than be a burden to the church, lest it might 
prove a hindrance to the holy gospel. Acts 20 : 34. 

He vigorously withstood, and overcame through 
the word of God, the erring spirits, sorcerers, Epi- 
curean philosophers, and false prophets. 

He feared neither great nor small, noble nor ig- 
noble, Jew nor Greek ; but taught the word of God 
in sincerity. 

What he suffered in seven great land and sea 
journeys, during the time of thirty years, during 
which he traveled in Judea, Syria, Asia, Macedonia, 
Greece, Italy, Spain, France, Germany, yea, almost 
through the whole then known world, is sufficiently 
evident, from Holy Scripture as well as from history. 

It is computed, that until his first imprisonment 
at Rome, he had traveled over three thousand 
German miles, by water and by land, only .for the 
Gospel's sake; besides all the other arduous journeys 
he undertook, in order to strengthen, awaken, and 
comfort the newly-planted churches ; in which he 
met with much vexation, misery and grief from the 
hands of the unbelievers. The words which the Lord 
had spoken at the time of his conversion, were ful- 
filled in every part : "I will shew him how great 
things he must suffer for my name's sake." Acts 
9:16. 

Shortly after he was baptized, and his zeal for the 
truth of Christ began to break forth at Damascus, 
proving to the Jews that Christ was come, they took 
counsel to kill him ; wherefore he was let down by 
the wall in a basket, that he might escape their 
hands. Acts 9 : 24, 25. 

Aftei'wards, when he came to Iconium with his 
companion Barnabas, the Jews stirred up the Gen- 
tiles against him and his friend, intending to stone 
them. Acts 14 : 2, 5. 

But when they had fled to Lystra, and had made 
a cripple able to walk, there came certain Jews from 
Antioch and Iconium, and stirred up the people, 
so that they stoned Paul, whom they first had wor- 
shiped as a god, and drew him out of the city, sup- 
posing that he was dead : howbeit, as the disciples 
stood round about him, he rose up again. Acts 
14 : 19, 20. 

Afterwards, traveling with Silas, and having, at 
Philippi, delivered a damsel from a spirit of divi- 
nation, he and Silas were accused on that account, 
beaten with rods, cast into prison, 4heir feet made 
fast in the stocks, and were kept in close confine- 
ment. But in the night God sent an earthquake, so 
that the foundations of the prison were shaken, the 
doors opened, and the bands (of the stocks) loosed 
of their own accord. By this means Paul and Silas 
were delivered, with the knowledge of the keeper, 
who accepted the faith, and was baptized. Acts 
16: 22 — 36. 

Subsequently, being at Thessalonica, and having 
preached the word of God three Sabbaths, so that 
of the devout Greeks, a great multitude believed, 
and of the chief women not a few, the Jews, who 



MARTYRS MIRROR. 



81 



believed not, were moved with envy; wherefore 
they took unto them certain lewd fellows — market- 
loungers — and gathered a great company, and set 
the city in an uproar, and assaulted the house of 
one Jason, thinking that Paul and Silas were within, 
and sought to bring them out to the people. And 
when they found them not, they drew Jason and 
certain brethren unto the rulers of the city, crying, 
"These that have turned the world upside down 
are come hither also; whom Jason hath secretly re- 
ceived." Acts 17 : 1 — 7. From there, on account of 
the persecution, the brethren sent both of them 
away by night unto Berea. Verse 10. 

After that, "when Gallio was the deputy of 
Achaia, the Jews made insurrection with one accord 
against Paul, and brought him to the judgment seat, 
saying, "This fellow persuadest men, to worship 
God contrary to the law. And when Paul was now 
about to open his mouth, to defend himself, Gallio 
said unto the Jews, to show to them the groundless- 
ness of their accusations, If it were a matter of 
wrong or wicked lewdness, O ye Jews, reason 
would that I should bear with you: but if it be a 
question of words and names, and of your law, look 
ye to it: for I will be no judge of such matters. 
And he drave them from the judgment seat." Acts 
18:12—16. 

After this, there came down from Judea a prophet, 
named Agabus, who took Paul's girdle, and bound 
himself, saying, "Thus saith the Holy Ghost, So 
shall the Jews at Jerusalem bind the man that own- 
eth this girdle, and shall deliver him into the hands 
of the Gentiles. ' ' Thereupon the brethren besought 
Paul, not to go up to Jerusalem. But he answered, 
"What mean ye to weep and to break mine heart? 
for I am ready not to be bound only, but also to 
die at Jerusalem for the name of the Lord Jesus." 
Acts 21:10 — 13. O the great resolution of the 
Apostle Paul ! 

After that, when he, standing on the stairs at 
Jerusalem, defended himself before those who had 
accused him, it came to pass that the Jews, having 
given him audience for awhile, cast off their clothes, 
threw dust into the air, and cried, "Away with 
such a fellow from the earth : for it is not fit that he 
should live." Acts 22:22, 23. 

In the meantime he was bound, in order to be 
scourged; which he would not have escaped, had 
he not declared that he was a Roman citizen. Verses 
25—29. . 

"Paul, earnestly beholding the council, -said, Men 
and brethren, I have lived in all good conscience 
before God until this day. And the high priest 
Ananias commanded them that stood by him to 
smite him on the mouth." Acts 23: 1, 2. 

"The night following, the Lord stood by him, 
and said, Be of good cheer, Paul: for as thou hast 
testified of me in Jerusalem, so must thou bear wit- 
ness also at Rome. Verse 11. 

And when it was day, certain of the Jews banded 
together, and bound themselves neither, to eat nor 
to drink till they had killed Paul. And they were 
more than forty which had made this conspiracy. 
Verse 12. 



But Paul was warned of this ambuscade by his 
sister's son, and when the latter made it known to 
the chief captain of the Romans, measures were 
taken to escape it; wherefore he was brought in the 
third hour of the night to Cesarea, unto Felix the 
governor. Verses 16 — 33. And Felix kept him in 
Herod's judgment hall, till his accusers should 
come. Verse 35. 

After five days Ananias the high priest descended 
with the elders, and with the orator Tertullus, who 
informed the governor against Paul. And when 
Paul was called forth, Tertullus, after having saluted 
Felix with many flattering words, began to accuse 
him, saying, " We have found this man a pestilent 
fellow, and a mover of sedition among all the Jews 
throughout the world, and a ringleader of the sect 
of the Nazarenes: who also hath gone about to pro- 
fane the temple: whom we took, and would have 
judged according to our law. But the chief captain 
Lysias came upon us, and with great violence took 
him away out of our hands," etc. "And the Jews 
also assented, saying that these things were so." 
Acts 24:1 — 9. 

But that this was not so (although they sought to 
bring about his death by these accusations), is evi- 
dent from the preceding facts mentioned in the 
Acts of the Apostles, and from the following defense 
of Paul, verses 10 — 21. 

"But after two years Portius Festus came into 
Felix' room: and Felix, willing to shew the Jews a 
pleasure, left Paul bound." Verse 27. 

Now when Festus was come into the province, 
after three days he ascended from Cesarea to Jeru- 
salem. Then the high priest and the chief of the 
Jews went to him, and desired favor, that he would 
send for Paul to Jerusalem ; laying wait in the way 
to kill him. Festus replied to the Jews, that Paul 
should be kept at Cesarea, and that those who were 
to accuse him, might come thither. Acts 25:4, 5. 

And when they were come, they brought forward 
many and grievous complaints, which they could 
not prove, and which Paul briefly and conclusively 
refuted, declaring that he had offended neither 
against the law of the Jews, nor against the temple, 
nor against Cesar. But being deceitfully asked by 
Festus, whether he was willing to go up to Jerusa- 
lem, to be judged there (where his mortal enemies 
were), he fearlessly replied, "I stand at Cesar's 
judgment seat, where I ought to be judged: to the 
Jews have I done no wrong, as thou very well 
know est. But if I be an offender, or have com- 
mitted anything worthy of death, I refuse not to 
die." Acts 25:9 — 11. 

After this, Paul was examined by King Agrippa, 
in the presence of Festus. His defense caused Fes- 
tus, who was a friend of the Jews, to exclaim: Paul, 
thou art beside thyself. Agrippa, however, declared 
that he was almost persuaded to become a Chris- 
tian. He also gave as his opinion, that there was 
nothing worthy of death in him; wherefore he said 
to Festus, This man might have been set at liberty, 
if he had not appealed unto Cesar. Acts 26: 1 — 32. 

In the meantime it was determined that he should 
sail to Italy, to be examined before Cesar. To this 



82 



MARTYRS MIRROR. 



end he and certain other prisoners were delivered 
to Julius, a centurion of the imperial band. Hav- 
ing embarked in a ship of Adramyttium, they sailed 
along Cyprus, Cilicia, Parnphylia, and other coun- 
tries, to Myra in Lycia, where they were trans- 
ferred into a ship of Alexandria bound for Italy. In 
this ship they sailed against Cnidus, as far as under 
Crete, over against the city of Salmone; thence to a 
place which is called the Fair Havens, nigh to La- 
sea. Acts 27 : 1 — 8. 

At this place Paul foretold them, that they would 
not complete this voyage without great damage, 
danger of shipwreck, and peril of life; but the cen- 
turion believed the master and the owner of the 
ship, more than those things which were spoken by 
Paul. Verses 10, 11. 

Departing thence, they hoped to winter at Phe- 
nice, a haven of Crete; but they touched at Asson, 
and sailed close by Crete. Verses 12, 13. 

Then the ship was caught by a northeast wind, 
which had sprung up, and carried her, against their 
purpose, through the billows so that they had to let 
her drive before it; however, they came to the 
Island Clauda, yet with fear, lest they should fall 
into the quicksands. Verses 16, 17. For many days 
and nights they saw neither sun nor stars through 
the mighty tempest, so that all hope that they 
should be saved was taken away. Verse 20. 

Meanwhile God sent his angel on a certain night 
to Paul, saying, "Fear not; thou must be brought 
before Cesar: and, lo, God hath given thee all them 
that sail with thee. Verses 23, 24. 

Thereupon Paul urged them to take meat, for the 
preservation of their lives, for, on account of their 
deadly fear, they had not eaten anything for four- 
teen days; and breaking the bread, for to eat, he 
gave thanks to God in the presence of them all. 
Verses 33—36. 

And when it was day, they knew not the land: 
but they discovered a creek; which however they 
could not enter, but ran aground, before the island 
of Melita (now called Malta) ; where the forepart of 
the ship stuck fast, but the hinder part was broken 
in pieces by the waves. Verses 39 — 41. Here the 
soldiers held a council and decided to kill the pris- 
oners, including Paul, lest any of them should swim 
out, and escape. The centurion, however, willing 
to save Paul, kept them from their purpose: and 
commanded that they who could swim should cast 
themselves first into the sea, and get to land which 
was done; and the rest floated, some on boards, 
and some on broken pieces of the ship, so that all, 
namely, one hundred and seventy souls, escaped to 
land Verses 42 — 44. Thus was fulfilled what Paul 
had foretold them, namely, that they should suffer 
shipwreck, and yet escape with their lives. 

Here Paul was first pronounced a murderer, but 
afterwards a god, by the inhabitants of the island; 
and this, because they observed a viper fastening 
itself on his hand, which he shook off into the fire, 
without suffering any harm. Acts 21 : 3 — 6. 

After three months they sailed for Italy in a ship 
which had wintered in the isle; yet they arrived first 



at Syracuse, in Sicily, and then at Puteoli, on the 
Italian border, where Paul found brethren, with 
whom he tarried seven days; others came to meet 
him as far as Appii Forum, and the Three Taverns. 
Proceeding, he came to Rome, where the centurion 
delivered him to the chief captain, to be brought 
before Cesar. In the meantime he was kept by a 
soldier, and bound with a chain. Verses 11 — 16, 20. 

We have narrated all these things the more cir- 
cumstantially (and this, according to Holy Script- 
ure), in order that it may be seen, how much this 
pious man suffered in his travels by sea and by land, 
for the sake of the holy Gospel. Of all this he gives 
a brief account in his second epistle to the Corinthian 
church, writing thus: "Of the Jews five times re- 
ceived I forty stripes save one. Thrice was I beaten 
with rods, once was I stoned, thrice I suffered ship- 
wreck, a night and a day I have been in the deep; 
in journey ings often, in perils of waters, in perils of 
robbers, in perils by mine own countrymen, in perils 
by the heathen, in perils in the city, in perils in the 
wilderness, in perils among false brethren; in weari- 
ness and painfulness, in watchings often, in cold and 
nakedness. 2 Cor. 11:24 — 2 7- 

Yea, it appears from the first epistle to the Corin- 
thians, that he was thrown before the wild beasts in 
a theatre at Ephesus, to be torn to pieces, or, at 
least, to fight for his life with them; from which God 
at that time delivered him. Concerning this, the 
intelligent may judge; he writes, ' ' If after the man- 
ner of men I have fought with beasts at Ephesus, 
what advantageth it me, if the dead rise not?" 
1 Cor. 15:32. 

As regards his imprisonment at Rome, most of 
the ancient writers are of the opinion that, although 
nearly all his friends forsook him at the time when 
he was to make his defense, he, being brought be- 
fore Cesar, defended himself so cleverly against the 
accusations of the Jews, that he was set free for this 
time. But how true this is, we leave to its own 
merits, and to the omniscient God. This much, 
however, is certain, that while in prison at Rome, 
he wrote to his spiritual son Timothy, that he was 
now ready to be offered as a drink offering, and that 
the time of his departure was at hand; but that he 
took comfort in the thought, that he had fought a 
good fight, finished his course, and kept the faith, 
and that there was laid up for him a crown of right- 
eousness, which the Lord, the righteous judge, 
should give him at that day. 2 Tim. 4:6 — 8. 

According to ancient records he was then be- 
headed at the command of Nero, outside of Rome, 
on the road that leads to Ostia, called Via Osliensis, 
where the Romans used to have their place of exe- 
cution, in the last year of Nero, or about A. D. 69. 
Joh. Gys. in the History of the Martyis, from Jo- 
seph Scaliger, about Paul. Egesipp. Hist. Destrnc. 
Jerusal., lib. 3, cap. 2. Konst-tooneel van veertig 
heerlijke afbeeldingen Christi en sijner Apostelen, 
printed Anno 1609; about the life of Paul. Itiner- 
arium Sacrce Scriptures, per H. Bunting, translated 
into the Dutch by Matthias Hazard; printed An?w 
1642, in the Travels of Paul, page 162. col. 1. 



MARTYRS MIRROR. 



83 



THE MARTYRDOM OF SOME OF PAULS FRIENDS FOUR FELLOW-LABORERS AND RELATIVES OF 



AND BRETHREN WHO WERE IMPRISONED WITH 

HIM SHORTLY AFTER HE WAS OFFERED 

UP; BESIDES OTHERS WHO WERE 

SLAIN AFTERWARDS. 

It is related that shortly after the death of the 
Apostle Paul, his brethren and fellow-prisoners, 
whom he mentions in the epistles which he wrote 
from his prison, namely: Aristarchus, Epaphras, 
Aquila, Prisca, Andronicus, Junias, Silas or Sil- 
vanus, Onesiphorus, etc., followed in his footsteps 
in suffering for the name of Christ. 



ARISTARCHUS, A TRAVELING COMPANION OF PAUL, 

SLAIN AT ROME, UNDER NERO, ABOUT 

A. D. 70. 

Aristarchus, a native of Thessalonica, was, with 
Gaius, Paul's companion in his journey from Mace- 
donia to Asia; with which Gaius he was appre- 
hended at a certain time, in an uproar at Ephesus, 
but for that time made his escape. Afterwards, 
however, he was brought to Rome a prisoner, just 
at the time that Paul also was apprehened for the 
testimony of Jesus Christ. 

This friend of God saluted the church at Colosse 
by the hand of Paul; of which Paul makes mention, 
writing, "Aristarchus my fellow prisoner saluteth 
you." Col. 4: 10. 

This imprisonment, however, was not the end of 
it; for he was also devoured by that cruel lion, Nero, 
about the time of Paul's death after having been 
several years previously a faithful pastor of the 
church at Thessalonica. A. Mell. 1st Book, van 
de Hist, der vervolg. en Mart., printed at Dort, 
Anno 1619, fol. 17, col. 4, from Bedce Usuard. 
Adon. Mart. Rom. 4 aug. Also, Menol. Gr<zc. 
14 April. 



EPAPHRAS, A FELLOW PRISONER OF PAUL, SLAIN 
UNDER NERO, ABOUT A. D. 70. 

Epaphras was a faithful minister of Jesus Christ 
for the church at Colosse, which, while in bonds at 
Rome, he saluted by the hand of Paul, as appears 
from the epistle Paul wrote from his prison at Rome 
to the Colossians, in which, among other things, 
he says: "Epaphras, who is one of you, a servant 
of Christ, saluteth you, always laboring fervently for 
you in prayers, that ye may stand perfect and com- 
plete in all the will of God. For I bear him record, 
that he hath a great zeal for you, and them that are 
in Laodicea, and them in Hierapolis." Col. 4: 12, 13. 

Concerning his being a prisoner with Paul, or, 
apparently, sharing the same dungeon with him, 
Paul writes to Philemon, in the conclusion of the 
epistle: "There salute thee Epaphras, my fellow 
prisoner in Christ Jesus." Verse 23. 

Hence, it follows that those write not without 
foundation, who hold that Epaphras also suffered a 
violent death under the persecution of Nero. Idem, 
Ibidem, ex Mart. Rom. 19. Jul. 



PAUL, NAMELY: PRISCA, AQUILA, ANDRONI- 
CUS, AND JUNIA, MARTYRED AT ROME, 
UNDER NERO, ABOUT A. D. 70. 

The apostle Paul, at the conclusion of his epistle 
to the church of God at Rome, very lovingly salut- 
ing different saints residing there, mentions, among 
others, two persons who had laid down their own 
necks for his life; also two others whom he calls his 
fellow-prisoners, doubtless, because they were sub- 
ject, with him, to like persecution and suffering on 
account of the name of Christ. All these he men- 
tions b}' name, and salutes them in apostolic manner. 

Of the first two he writes thus: "Greet Priscilla 
and Aquila, my helpers in Christ Jesus: who have 
for my life laid down their own necks." Rom. 
16:3,4. 

The last two he mentions in this manner: "Sa- 
lute Andronicus and Junia, my kinsmen, and my 
fellow-prisoners, who are of note among the apos- 
tles, who also were in Christ before me." Verse 7. 

What was the end of these persons, is stated nei- 
ther in Paul's epistles nor in any other part of the 
New Testament; but other writers hold, that, in the 
aforementioned persecution of Nero, they suffered 
and fought unto death for the truth of Jesus Christ; 
which can not well be contradicted, since the blood- 
thirstiness of this emperor, especially against the 
Christians, was so great, that but few of those who 
fell into his hands escaped without bloodshed or a 
miserable death. See above. 



SILAS, OR SILVANUS, SCOURGED AT PHILIPPI, IN 

MACEDONIA, AND DIED A MARTYR, 

ABOUT A. D. 70. 

Silas, also called Silvanus, together with Judas, 
surnamed Barsabas, was added to the Apostles Paul 
and Barnabas. These men were leaders among the 
brethren, and were to bear testimony to those mat- 
ters which had been considered and decided upon 
by the apostles at Jerusalem, for the welfare of the 
church of God. Acts 15:27, 34. 

This Silas having once promoted, with Paul, the 
work of the holy Gospel, at Philippi, in Macedonia, 
he was apprehended together with Paul, brought 
before the rulers, publicly scourged, though without 
trial, and thus maltreated, cast into prison, against 
right and reason, with his feet made fast in the 
stocks; but was by divine Providence miraculously 
delivered, an earthquake at midnight opening the 
doors of the prison. Acts 16: 19 — 39. 

According to the statements of some writers, he 
afterwards became bishop of the church at Corinth, 
and died a martyr after having done much preach- 
ing. This much is certain, according to the testi- 
mony of Holy Scripture, that he was not only ap- 
prehended and scourged for the Gospel's sake, but 
suffered many indignities before his end. A. Mell., 
1st Book, van de Hist, dci Vervolg., fol. 18, col. 1. 



84 



MARTYRS MIRROR. 




ANDREW, THE APOSTLE, CRUCIFIED AT PATRAS. 



ONES1PHORUS, A FRIEND OF PAUL, AND PORPHYR- 

IUS, HIS COMPANION, TIED TO WILD HORSES, 

AND DRAGGED, OR TORN, TO DEATH, 

AT HELLESPONTUS, THROUGH THE 

EDICT OF NERO, ABOUT A. D. 70. 

Onesiphorus was an Asian, a citizen of Ephesus, 
in Asia Minor, and very virtuous and godly in life, 
so that he frequently came to visit, converse with, 
and comfort, the apostle Paul in his bonds at Rome; 
on account of which Paul rejoiced with all his heart, 
and prayed to God to reward him for this kindness 
in the great day of recompense. Concerning this, 
Paul writes thus to Timothy : ' ' The Lord give 
mercy unto the house of Onesiphorus ; for he oft 
refreshed me, and was not ashamed of my chain: 
but when he was in Rome, he sought me out very 
diligently, and found me. The Lord grant unto 
him that he may find mercy of the Lord in that day: 
and in how many things he ministered unto me at 
Ephesus, thou knowest very well." 2Tim. 1:16 — 18. 
In the conclusion of the same letter he affectionately 
salutes the household of Onesiphorus, saying, ' ' Sa- 
lute .... and the household of Onesiphorus 

Grace be with you. Amen." Verses 19, 22. 

Some writers say that this pious man was bishop 
of (the church of) Colophon; others, of Coronia: 
but whether Colophon and Coronia at that time 



were not one and the same city, called by two 
different names; or, if they were two separate cities, 
whether he had the oversight over both churches at 
once, is a matter of little consequence. It is sufficient 
for us, that the historians agree in the fact that he 
and Porphyrius, his fellow servant of Jesus Christ, 
were first beaten with many severe stripes at Helles- 
pontus, by the order of Adrianus the governor, and 
afterwards, both together, tied to wild horses, and 
thus dragged or torn to death, by virtue of Nero's 
bloody edict. A. Mellin., 1st Book van de historien 
der Vei volgingen en Marielaren, printed A. D. 
i6iq,fol. 18, col. 2, from Doroth., in Synopsi Mart. 
Rom. 6 Sept. 



ANDREW, THE HOLY APOSTLE, CRUCIFIED AT 
PATRAS, IN ACHAIA, ABOUT A. D. 70. 

Andrew, the son of Jona, and brother of Peter, 
was a native of Bethsaida in Galilee. He was first a 
disciple of John the Baptist, and since he was older 
than Peter, and knew Christ first, he brought his 
brother to Christ as to the true Messiah. Being also 
a fisherman, like Peter, the Lord called him, and 
promised to make him a fisher of men. John 1 : 44, 
40, 42; Matt. 4 : 18, 19. 

And because he zealously followed the Lord, and 
was instructed in the evangelical doctrine, so that 



MARTYRS MIRROR. 



85 



he was worthy to be filled with the spirit of miracles, 
the Lord ordained him as one of his twelve apostles ; 
in which ministry he, with the others, faithfully 
labored among the Jews. Matt. 10:2; Mark 6 : 7. 
He was held in no small esteem by the Lord; for 
he had, as it appears, a freer access to him, than 
Philip himself. Compare John 1 : 40 with verses 

4 2 - 43- 

Further, although he fell through weakness, like 
all the other apostles, in forsaking his master ; yet 
he recovered from his fall, and again joined himself 
to Christ and to his fellow-brethren. Matt. 26:31; 
Luke 24 : 33. 

Afterwards he with all his fellow-ministers re- 
ceived command to preach the gospel in the whole 
world, and to all nations ; to which end he was 
endued, on the day of Pentecost, with the Holy 
Ghost, whom he received in all fullness. Matt. 
28:19. 

Going out, in obedience to the command of 
Christ, he taught in many countries, as in Pontus, 
Galatia, Bethynia, as well as at Antropophages, and 
afterwards in Scythia. He also traveled in the 
northern and the southern countries, yea, as far as 
into Byzantium ; further, in Thracia, Macedonia, 
Thessalia, and Achaia, everywhere preaching Christ; 
whereby he converted many to the Christian faith. 

He also confirmed the doctrine of his Master 
with many miracles, according to the words of the 
Lord: "These signs shall follow them," etc. But 
since other authors do not treat accurately of this, 
we shall omit the particulars of these signs. Abdias, 
van den strijd der Apostelen. 

Finally, when he had finished his course, accord- 
ing to the will of the eternal God, Aegaeas, the 
governor of Edessa, in the name of the Roman 
senate, caused him to be crucified in the city of 
Patras, in Achaia. Joli. Gys. Hist. Mart. , fol. 10, 
col. 1, 2, from Sophronis and Aug. Solilo., cap. 2. 

Concerning the cause and manner of his death, 
the following is contained in Apophthegm. Christian. 
Baudart., page 3: At Patras, a city in Achaia, he 
converted, besides many others, Maximillia, the 
wife of Aegaeas, the governor, to the Christian faith. 
This so enraged the governor against Andrew, that 
he threatened him with the death of the cross. But 
the apostle said to the governor: "Had I feared 
the death of the cross, I should not have preached 
the majesty and gloriousness of the cross of Christ. ' ' 

The enemies of the truth having apprehended 
and sentenced to death the apostle Andrew, he 
went joyfully to the place where he was to be cruci- 
fied, and, having come near the cross, he said, 
"O, beloved cross ! I have greatly longed for thee. 
I rejoice to see thee erected here. I come to thee 
with a peaceful conscience and with cheerfulness, 
desiring that I, who am a disciple of him who hung 
on the cross, may also be crucified. ' ' The apostle 
said further, ' ' The nearer I come to the cross, the 
nearer I come to God; and the farther I am from 
the cross, the farther I remain from God." 

The holy apostle hung three days on the cross ; 
he was not silent, however; but as long as he could 
move his tongue, he instructed the people that 
stood by the cross, in the way of the truth, saying, 



among other things: "I thank my Lord Jesus 
Christ, that he, having 'used me for a time as an 
ambassador, now permits me to leave this body, 
that I, through a good confession, may obtain ever- 
lasting grace and mercy. Remain steadfast in the 
word and doctrine which you have received, instruct- 
ing one another, that you may dwell with God in 
eternity, and receive the fruit of his promises. 

The Christians and other pious people besought 
the governor to give Andrew unto them, and take 
him down from the cross. (For it appears that he 
was not nailed to the cross, like Christ, but tied to 
it). When the apostle learned of this, he cried to 
God, saying, "O Lord Jesus Christ! suffer not 
that thy servant, who hangs here on the tree for 
thy name's sake, be released, to dwell again among 
men ; but receive me, O my Lord, my God ! whom 
I have known, whom I have loved, to whom I cling, 
whom I desire to see, and in whom I am what I 
am." Having spoken these words, the holy apostle 
committed his spirit into the hands of his heavenly 
Father. M. W. Baudart. in Apophthegm Christian, 
lib. 1, super Andrcam, ex August, de Vera et 
Falsa Poenitentia. , cap. 8, Bernhard. in Sermon, 
de Andrea. Lanfrancus contra Bercngar. Niceph. , 
lib. 2, cap. 39, and lib. 15, cap. 39. Remigius in 
Psal. 2 1 and 40. Johan. Strac. in Festo Andreae, 
p. 23, haec et alia. Also, Konst-tooneel van veertig, 
by N. D. C, Concerning the Life of Andrew. 



BARTHOLOMEW, THE HOLY APOSTLE OF CHRIST, 

FIRST GREATLY TORTURED, THEN FLAYED 

ALIVE, AND FINALLY BEHEADED, IN 

ARMENIA, BY KING ASTYAGES, 

ABOUT A. D. 70. 

Bartholomew, which signifies, the son of Tholo- 
maeus, was a Galilean, like all the other apostles; 
and also a fisherman, according to the opinion of 
Theodoretus ; some, however, hold, that he was 
of royal descent, and the nephew of the king of 
Syria. 

Little is said of him in Holy Scripture aside from 
what relates to his call to the apostleship to preach 
the Gospel with the others throughout Judea and 
Galilee, to the lost sheep of the house of Israel. 
After Christ's resurrection he was confirmed in his 
apostleship, and, with the others who were in like 
ministry, received the gift of the Holy Ghost. Matt. 
10 : 3 ; Mark 3:18; Luke 6 : 14, 15 ; Acts 2 : 1 — 5. 

After the separation of the apostles he exercised 
his ministry first in Lycaonia, then in Syria and 
the upper parts of Asia, and afterwards in India, 
where, as the chronicles relate, Pantenus, a teacher 
of Alexandria, coming to the same place, about ; 
century afterwards, found and took away with hir 
the Gospel of Matthew, which Bartholomew hau 
brought thither, and which he had taught the 
Indians in their native tongue. Isid. de part 
N. T., J. Gys. Hieron, Catal. Pantaleon, Euseb., 
lib. 3, cap. 10, J. Gys. 

Finally he spread the Gospel in Great Armenia, 
and there, in Albana, or Albanopolis, the capital 



MARTYRS MIRROR 




RTHOLOMKW FLAYED ON THE CROSS. 



and residence of the kingdom of Poleno, or Pale- 
monio, and converted King Astyages' brother, to- 
gether with his wife, two sons, and a daughter, to 
the faith. Hieron. Cat. Barthol. , J. Gys. 

He moreover, as is stated by others, delivered 
from idolatry, and enlightened with the knowledge 
of Jesus Christ, twelve cities in that country, in 
which the devil was worshiped through the idol 
Ashtaroth. But the priests of Ashtaroth, being 
very much vexed on account of this, complained to 
King Astyages, who caused Bartholomew, this holy 
apostle of Christ, to be apprehended and brought 
before him. 

When Bartholomew stood before the king, the 

latter upbraided him, that he had perverted his 

u -- cher, and unsettled the worship of the gods in 

country. He therefore threatened him with 

ith, unless he would desist preaching Christ, and 
'fice to his gods. 

hen Bartholomew had replied to this accu- 
jii, saying, that he had not perverted, but con- 
verted, his brother, that he had preached the true 
worship of God in his country, and that he would 
rather seal his testimony with his blood, than suffer 
the least shipwreck of his faith or conscience, the 
king gave orders, that he should first be severely 
tortured and beaten with rods, then be suspended 
on a cross with his head downwards, flayed alive, 
andjfinally beheaded with the ax. This having been 



done with him, he was united with Christ, his Lord. 
Niceph. lib. 3, cap. 39, Isid. Hisp. de viia et obitu 
sanct. J. Gys. Hist. Mart, super Bartholomeum. 
Others relate that the sentence pronounced upon 
Bartholomew extended no further, than that he 
should be flayed on the cross, without any mention 
of decapitation; but that, as he, being still alive 
after having been flayed, exhorted the people, his 
head was struck oft with an ax, in order to prevent 
this, he having committed his spirit into the hands 
of God. Konst-tooneel van vecrtig, about the Life 
of Bartholomew. Also, Bybelsch Naemboek, printed 
at Horn, Anno 1632, letter B. on the name Bartholo- 
mew, fol. 159, col. 2. 



THOMAS, THE HOLY APOSTLE OF CHRIST, TOR- 
MENTED WITH RED-HOT PLATES, CAST IN- 
TO A FURNACE, AND HIS SIDE PIERCED 
WITH SPEARS BY THE SAVAGES, 
AT CALAMINA, ABOUT A. D. 70. 

Thomas, surnamed Didymus, that is, twin, was 
a native of Galilee, and his occupation, as it appears, 
that of a fisherman. John 11 :<r6. Concerning his 
parents and the time of his conversion, we find no 
account in the Evangelists, who mention only his 
call to the apostleship. Matt. 10 : 3. 



MARTYRS MIRROR. 



87 



His love and ardent affection for Christ appears 
from the fact that he exhorted his brethren, to go 
up to Jerusalem, that they might die with Christ. 
John ii : 16. But as he had not yet resisted unto 
blood, and labored also under a certain misappre- 
hension concerning the death of Christ, he with the 
others forsook the Lord in the time of need. . John 
14:5; Matt. 26:31. 

Afterwards, when the Lord had arisen, and ap- 
peared to the other apostles, in the absence of 
Thomas, he could not believe it, as he said, unless 
he should put his fingers into the prints of the nails 
with which he had been crucified, and thrust his 
hand into the Lord's side, which a soldier had 
opened with a spear. But when the Lord came 
again, and appeared also to him, saying, "Reach 
hither thy finger, and behold my hands; and reach 
hither thy hand, and thrust it into my side," etc., 
then he, being convinced, began to salute Christ 
with divine titles of honor, saying, "My Lord and 
my God." John 20 : 24 — 28. 

After this, he, together with the other apostles, 
received commandment to preach the Gospel in the 
whole world, and to baptize the believers; to which 
end, ten days after, namely on the day of Pentecost, 
he, with all his fellow-ministers, received the Holy 
Ghost in full abundance. Matt. 28:19, 20; Mark 
16:15, 16. 

According to history, he sent Thaddeus unto 



King Abgarus, shortly after Christ's resurrection. 
Euseb. Hist. EccL, lib. 1, cap. 13. 

As Parthia, India, Ethiopia, and many other 
countries had as his portion, been assigned him, he 
traveled through them; he dreaded, however, as it 
appears, to go to the moors and the savage nations 
of India. Nevertheless, God having strengthened 
him, he there converted many to God. Euseb. Hist. 
EccL, lib. 3, cap. 1. 

Concerning the end of Thomas, the most probable 
account found by the ancients is this, namely, that 
at Calamina, a city in the East Indies, he put a stop 
to the abominable idolatry of the heathen, who 
worshiped there an image of the sun ; so that 
through the power of God he compelled the Evil 
One to destroy the image. Thereupon the idolatrous 
priests accused him before their king, who sentenced 
him, first to be tormented with red-hot plates, and 
then to be cast into a glowing furnace, and burned. 
But when the idolatrous priests, who stood before 
the furnace, saw that the fire did not hurt him, they 
pierced his side, as he lay in the furnace, with spears 
and javelins; and thus he conformed in steadfast- 
ness unto his Lord Jesus Christ, whom he confessed 
even unto death. Jerome states that his body, 
which, it seems, was taken out of the fire, was buried 
in the same place where he died. Joh. Gysii Hist. 
Mart. , fol. 1 1 , col. 4. Konst-tooneel van veertig, in 
the life of Thomas. 




THE APOSTLE THOMAS CAST INTO AN OVEN. 



88 



MARTYRS MIRROR. 




MATTHEW, THE EVANGELIST, BEHEADED AT NADAVAR. 



MATTHEW, THE HOLY EVANGELIST, NAILED TO 

THE GROUND, AND BEHEADED AT NAD- 

DAVAR, UNDER KING HYTACUS, 

ABOUT A. D. 70. 

Matthew, also called Levi, the son of Alpheus, 

was a publican in Capernaum. The publicans were 

detested by the Jews, because the latter did not 

consider themselves justly bound to pay toll or 

tribute to any foreign prince. Matt. 9:9; Mark 

3:18; Luke 5:29. As touching the condition of 

publicans at that time, it was such that they gener- 

xacted more from the people than was just; 

nich account they were shunned by the pious, 

t open sinners, who were separated from the 

1, were compared to publicans. Matt. 9: 11; 

. 
When Matthew, or Levi, was still unconverted, 
and made his living in this unjust business, Christ 
met him with his grace, and commanded him to 
follow him as a disciple. Obeying through an in- 
ward impulse, he forsook the custom-house, and, 
having prepared a great feast for the occasion of 
taking leave of his companions, he invited his fellow- 
publicans, and also the Lord Jesus; apparently for 
an adieu, that they might find opportunity to be- 
come converted through the discourse of the Lord 
Jesus. 



After this, Matthew immediately forsook all, and 
zealously followed his Lord, who had called him, 
and who, after he had more fully instructed him, 
placed him among the apostles, which office he, 
too, exercised among the Jews, till the death of 
Christ. Matt. 10:3; Luke 6: 15. 

Afterwards, when he was sent out to teach among 
the heathen, Ethiopia fell to his lot. But before he 
left Judea, he, through the illumination of the Holy 
Spirit, wrote his Gospel, in the Hebrew language, 
and left it to them. Euseb. lib. 5, cap. 1. Joh. Gys. 
Niceph. lib. 3, cap. 20. Secund. J. Gys. 

In Ethiopia he accomplished much, with teach- 
ing as well as with miracles; and there he also left 
unto posterity after his death his written Gospel, 
from which it can easily be seen what faith he main- 
tained, namely, the faith in Jesus Christ, the Son of 
God, that he became a real man, through the power 
of the Holy Ghost, in his mother Mary. Matt. 1st 
chapter, throughout. 

History states that immediately after the death ot 
King Aeglippus, who was attached to the Chris- 
tians, his successor Hytacus, an unbelieving hea- 
then, persecuted this apostle, and that at a certain 
time, when this pious apostle of Christ was teaching 
the church of God, he caused him to be appre- 
hended and, as some write, nailed to the ground, 
and beheaded, in Naddavar, the capital of Ethiopia, 



MARTYRS MIRROR. 




m 



.■ r ^Him/ 






PI 



IftilBISi 



I ! I 

■H5 





MARTYRDOM OF SIMON ZFXOTF.S, AND JUDAS THADDKUS 



where he is also buried, according to Venantius 
Fortunatus, who wrote, over a thousand years ago, 
' ' For the great city Naddavar shall restore to us at 
the last day the eminent Apostle Matthew. ' ' J. Gys. 
in Hist. Mart., fol. 12, col. 2. Also, Konst-too- 
neel van veertig, in the life of Matthew. Also, 
P. J. Twisck, Bybelsch Ncembozck, fol. 65, col. 2, 
letter M This writer states that he was fastened to 
the ground with darts, whereupon death ensued. 
foh. Gys., from Venantias Fortunatus, de Gaud. 
Vita:, lib. 7. 



SIMON ZELOTES AND HIS BROTHER JUDAS THAD- 

DEUS, BOTH SLAIN FOR THE TRUTH OF 

CHRIST; THE ONE CRUCIFIED, AND THE 

OTHER BEATEN TO DEATH WITH 

STICKS, ABOUT A. D. 70. 

Simon the Canaanite, surnamed Zelotes, that is, 
Zealot, the son of Alpheus, the brother of James, 
Joses, and Juda, and a relative of Christ, was con- 
stituted by Christ one of his twelve apostles, to 
preach the Gospel, first among the Jews, and after- 
wards among the heathen; to which end he, to- 
gether with the others who were in like ministry 
with him, received the Holy Ghost on the day of 
Pentecost. Matt. 10:4; Acts 1:13; Matt. 13:55; 
Mark 6:3. 



He traveled in Egypt, Cyrene, Africa, Maurita- 
nia, throughout Lybia, and in the islands of Great 
Britain, where he preached the Gospel. Isid. de 
Vita et Mort. 5, 5. Niceph., lib. 2, cap. 40. 

Afterwards, having preached everywhere, writes 
N. D. C, he came to the Western Sea, also into 
England, and their neighboring places. 

Finally, it is stated by others, he went to Persia, 
where he found his brother Judas. Continuing to- 
gether steadfastly in the duties of their apostleship, 
they sealed the divine truth with their blood. 

Concerning Simon Zelotes in particular, it is 
stated that he was crucified in a very painful way by 
a certain governor in Syria. Bybelsch Ncembaick, 
letter S. on the name Simon, fol. 570, col. 1, from 
Eus. and Niceph., and Hist. Andres, fol. 18, Konst- 
tooneel van veertig, in the life of Simon Zelotes. 

As regards his brother Judas, surnamed Lebbeus, 
and also, Thaddeus, who was likewise an apostle of 
Jesus Christ, nothing is said of him in Evangelical 
history; only there is mention made of a question 
which he asked the Lord Jesus, saying, Lord, how 
is it that thou wilt manifest thyself unto us, and not 
unto the world? Matt. 10: 3; Mark 3 : 18; John 14:22. 

It was this apostle who also wrote a comforting 
letter to the believers, in which he admonishes them 
to remain steadfast in the faith once received; and 
threatens the unbelievers with the severe judgment 
of God. 



90 



MARTYRS MIRROR. 



In accordance with the division of the world made 
by the apostles for the preaching of the Gospel, he 
traveled in Mesopotamia, Syria, Arabia, and as far 
as Edessa. Finally, having gone to Persia, he 
there reproved and opposed the pagan idolatry; on 
which account he was beaten to death by the idola- 
trous priests, who were losing their gain. Isidor. 
and Niceph., Sabell. EnecB. 7, lib. 14. Bybelsch 
Nczmbccck, letter I., on the name of judas T/iad- 
deus, fol. 595. Konst-tooneel, etc., m the life of 
fudas Thaddeus < or Lebbeus. 

Simon the Canaanite, or Zelotes, who was a son 
of Alpheus, is not distinguished by some from 
Simon the bishop at Jerusalem, who was a son of 
Cleophas; hence has originated the error that Si- 
mon Zelotes is said to have been killed A. D. 108 
(see Byb. Nccmb., fol. 870, col. 1), which, prop- 
erly, is to be understood of Simon, the bishop at 
Jerusalem, the son of Cleophas; for Simon Zelotes 
and his brother Judas Thaddeus, according to testi- 
mony, were killed towards the close of the persecu- 
tion by Nero, or about A. D. 70. 



MATTHIAS, THE HOLY APOSTLE OF CHRIST, TIED 

ON A CROSS UPON A ROCK, STONED, AND 

THEN BEHEADED, A. D. 70. 

Matthias, according to the opinion of some, was 

of the royal house of David; and from his youth 

was well instructed in the law of God, at Bethlehem. 



He was one of the seventy disciples of Christ; but 
shortly after the Lord's ascension, Judas Iscariot; 
having faithlessly departed from his apostleship, and 
taken his own life, the remaining eleven apostles, 
and one hundred and twenty men, through prayer 
to God, and by the lot, unanimously elected him in 
place of the aforementioned faithless Judas, an apos- 
tle and ambassador of Jesus Christ, to preach the 
Gospel, according to the command of the Lord, 
to all nations, and to baptize the believers. Acts 
1 : 23—26. 

Afterwards he and the other eleven apostles were 
scourged by the Jewish council, for the name of 
Jesus Christ, and commanded that they should 
preach no more in the name of Jesus Christ. Acts 
5:38 — 40. But they departed from the council, 
rejoicing that they were counted worthy to suffer 
shame for his name. And daily in the temple, and 
in every house, they ceased not to teach and preach 
Jesus Christ. 

After the separation ol the apostles, who went 
everywhere to preach, Matthias, according to the 
opinion of Jerome, penetrated far into Ethiopia, 
where no other apostle had been, into the very in- 
terior of the land, yea, to the uttermost ends, to the 
inlet of the creek or river Asphar and Hyssus ; 
where the most ignorant and barbarous people 
were. Unto these people, sitting as they were, in 
the deepest darkness and ignorance, there arose, 
through the ministry of this apostle, the true light 




MATTHIAS HUNG ON THE CROSS, STONED, AND BEHEADED. 



MARTYRS MIRROR. 



91 



of the Gospel. But, after having there gained 
many souls to Christ, he returned, according to 
history, to Judea, Galilee, and Samaria; namely, as 
in consequence of the dispersion of the apostles, the 
Jews who dwelt in those parts, could not enjoy the 
benefits of the ministry of the holy Gospel, unto 
their conversion. Hieron. in Catal. Script. Eccl. 
Isidor. Naucler. Sab ell. and Anthon., in Hist. 
Matthice. 

Concerning the end or martyrdom of Matthias, 
some write that he would not sacrifice to the false 
god Jupiter, and was therefore put to death by the 
heathen. Others, however, state that for the blas- 
phemy which the Jews said he had committed 
against God, Moses, and the law, he was sentenced 
by their high priest, first to be hung on a cross and 
stoned, and afterwards beheaded with an ax. In 
short, when he would not deny Jesus, his' Savior, 
but steadfastly confessed him, his sentence, was this: 
"Thy blood be upon thy head, for thine own 
mouth hath spoken against thee." Thereupon, 
having been tied on a cross, as some write, or con- 
ducted upon a rock, as others say, he was stoned, 
and finally, according to the sentence, beheaded. 
Joh. Gys., in Hist. Mart.,fol. 13, col. 2, ex Anton., 
in part 1. Also, Konst-tooneel, etc., in the life of 
Matthias. Also, P. J. Twisck in the Bybelsch 
Nceinboeck, lettei M. on the name Matthias, fol. 652, 
col. 1, 2. 



SOME OF THE SEVENTY DISCIPLES OF CHRIST, AND 
SEVERAL FELLOW-TRAVELERS OF THE APOS- 
TLES, SLAIN, TOWARDS THE CLOSE OF 
THE PERSECUTION BY NERO, ABOUT 
A. D. 70. 

Prochorus, one of the first seven deacons at Jeru- 
salem, a nephew of the pious martyr Stephen, and 
companion of the Apostle John, but afterwards 
bishop of the church at Bithynia, in Macedonia, 
suffered and died at Antioch. 

Nicanor, also one of the first seven deacons at 
Jerusalem, was likewise executed for the truth's 
sake. 

Likewise Parmenas, also one of the seven dea- 
cons. 

Olympus was imprisoned at Rome with Paul, for 
the Gospel's sake. 

Carpus, a servant of Paul, and afterwards bishop 
of the church at Troas, was put to death in that 
place, for the faith. 

Trophimus, Paul's companion, was beheaded for 
the truth of Christ. 

Maternus and Egystus, two of the seventy disci- 
ples of Christ, together with Marianus, the Chris- 
tian deacon, were put to death in Germany, for the 
faith. 

Hermagoras, bishop of the church at Aquileia, 
ordained thereto by Peter, suffered likewise under 
Nero. 

Onesimus, Dionysius, Areopagitae, and others, 
also died at that time for the divine truth. 

This persecution, which was originated by Nero, 
continued a long time, extending even into the time 



of Vespasian; so that it is stated that in the third 
year of his reign, there was put to death in the city 
of Ravenna, for confessing Christ, Apollinaris, a 
disciple of Peter, with many others, whose names 
are not mentioned. 



Of the Second Persecution of the Chris- 
tians, UNDER DOMITIAN, WHICH COMMENCED 

a. d. 93; in which, among others, there 

were Apprehended, Banished, or Slain, 

the Following Persons: 

luke, the holy evangelist, hanged on a 
green olive tree, in greece, a. d. 93. 

Luke, the third among the holy evangelists, was, 
according to the testimony of the ancients, a Syrian 
of Antioch, and by occupation a physician. By- 
belsch Ncemboeck, about Luke, from Euseb. and 
Hieron. Col. 4/ 14. 

It was the will of the Lord to use him as a phy- 
sician of souls; to which end he has left to mankind 
two excellent books on spiritual medicine; namely, 
his holy Gospel and the Acts of the holy Apostles. 

Concerning his parents there is nowhere anything 
mentioned; hence little or almost no account can be 
given of his natural descent, excepting his birth- 
place, and that he descended from the Syrian na- 
tion. It is supposed that he had no wife; though 
nearly all the other apostles and evangelists were 
married. 

According to the opinion of Jerome, he was, be- 
fore his conversion, a Jewish proselyte, though ot 
Gentile descent ; which is quite probable, since, 
according to the judgment of linguists, his style is 
far more excellent and perfect in Greek than in He- 
brew. Joh. Gys., in Hist. Mart, ex Hieronimo. 

He afterwards, through the preaching of Paul, 
became a Christian A. D. 38, after he had come 
from Thebes to Antioch. Konst-tooneel, etc., in the 
life of Licke. 

He became a disciple of the apostles, but espe- 
cially a traveling companion of the apostle Paul, so 
that he was with him in many perils and difficulties 
on sea and on land. 

He was so intimate with Paul, and his special 
friend to such a degree that, according to the an- 
cients, he wrote the Gospel under his dictation and 
instruction. He has also given a faithful account of 
Paul's principal travels until his first imprisonment 
at Rome. foh. Gys. Hist. Mart., concerning Luke 
the evangelist. 

Paul makes frequent mention of him in his epis- 
tles; for to the Colossians he writes: "Luke, the 
physician, . . . greet you." Col. 4:14. To Phile- 
mon: "There salute thee Epaphras, my fellow pris- 
oner in Christ Jesus; Marcus, Aristarchus, Demas, 
Lucas, my fellow-laborers." Phil. 23,24. Likewise, 
to Timothy: "Only Luke is with me." 2 Tim. 
4:11. 

Luke was therefore, as it appears, a companion 
of Paul, not only in his travels, but also during his 
imprisonment at Rome. So that he was twice 



92 



MARTYRS MIRROR. 




IA'KK IIANGKD ON AN OLIV1; TKI-'.l-',. 



brought, together with Paul, before the Emperor 
Nero. P. J. Twisck, taken from Paul's epistles to 
Timothy. 

Respecting his end, some write that, while 
preaching in Greece, he was hanged by the ungodly 
to a green olive tree; others relate that he was in 
the eighty-fourth year of his age, at the time of his 
death. Bybelsch Ncembccch, letter L., on the name 
Luke, fol. 624, col. 1. Konst-tooneel van veertig. 



ANTIPAS, THE FAITHFUL WITNESS OF JESUS CHRIST, 
BURNED AT PERGAMOS IN A RED-HOT BRAZEN 
OX, A. D. 95. 

Antipas was an upright man and a pious witness 
of the Son of God ; who, in prooi of his faith, tasted 
death, rather than dishonor his Savior, by deny- 
ing him, or otherwise. This happened in the life- 
time of the apostle John. Hence he may be reck- 
oned one of the first of those who suffered, during 
the time of Domitian, for the testimony of Jesus 
Christ. 

Of this hero and knight of God, the Lord him- 
self made mention to his servant John, yea, com- 
manded him, to write to the teacher at Pergamos 
concerning him, saying: "To the angel of the 
church in Pergamos write : These things saith he 



which hath the sharp sword with two edges; I know 
thy works, and where thou dwellest, even where 
Satan's seat is: and thou holdest fast my name, 
and hast not denied my faith, even in those days 
wherein Antipas was my faithful martyr, who was 
slain among you, where Satan dwelleth." Rev. 
2 : 12 — 14. 

Touching the time and manner of his death, there 
is nothing stated in Holy Writ; but some of the 
ancient writers maintain that he was enclosed in a 
red-hot brazen ox, and thus burned alive with great 
pain, yet in steadfastness. As regards the time 
when this happened, we ascertain from Holy Script- 
ure, that he was killed in the lifetime of John. 
Some fix this occurrence in the time of Domitian, 
or about A. D. 95. — See concerning this, A. Mell., 
1st Book, van de Hist, der Vervolg. en Martel., 
printed A. D. 161 9, fol. 22, col. 1. Also, tf An- 
notation der laetste Bybelsch Ovet setting e, Rev. 
2:12, 13. 



JOHN, THE HOLY EVANGELIST, BANISHED TO THE 

ISLE OF PATMOS, BY EMPEROR DOMITIAN, 

A. D. 97. 

John, the apostle and evangelist, was a son of 
Zebedee, and brother of James the Greater; he was 
born at Nazareth, and by occupation was a fisher- 



MARTYRS MIRROR. 



93 




ANTIPAS BURNED IN A RKD-HOT BRAZRN OX. 






man. Matt. 4:21. He was called by Christ, when 
engaged with his father and brother in mending their 
nets for fishing. Verse 22. As soon as he heard 
the words of Christ, he immediately left the nets, 
the ship, and his father, and, together with James, 
his beloved brother, followed Christ. Chrysost. 
Homil. 1., in Joh. 

Afterwards he became from a disciple an apostle 
of Christ, and was numbered with the twelve whom 
the Lord had specially chosen for his service. Matt. 
10 : 2. 

He was greatly beloved by the Lord, so that at 
the Supper he reclined on Christ's bosom, and 
leaned, or rested, on his breast. John 13 : 23; 21 : 20. 
The Lord, moreover, had accepted him as one of 
his three most special friends, to bear testimony of 
his works, not only in his conflict and suffering in 
the garden of Gethsemane, but also in his glory, in 
the raising of the daughter of Jairus as well as in 
the showing forth of his majesty, when, on the holy 
mount, his face shone as the sun, and his raiment 
became white as the light. Matt. 26 : 36; Luke 8:51; 
Matt. 17 : 1 — 4. 

I From an inward love, he followed the Lord not 
only into the house of the priest Caiaphas, but also 
to Mount Calvary, without the city of Jerusalem, 
where the Lord was put to death. There the Lord, 
hanging on the cross, addressed him, saying, "Son, 



He was so eager after the resurrection of Christ, 
that in running to -his grave with his fellow-apostle 
Peter, he outran the latter, thus showing his affec- 
tion for his Lord, who had died an ignominious 
death, and was entirely forsaken by his other 
friends. John 20 : 4. 

Some years afterwards, in order to refute the 
errors of Ebion and Cerinthus, who denied the 
divinity of Christ, he wrote his Gospel, to the honor 
and magnifying of his Savior, commencing thus: 
"In the beginning was the Word, and the Woid 
was with God, and the Word was God. The same 
was in the beginning with God. All things were 
made by him; and without him was not anything 
made that was made. ' ' ' 'And the Word was made 
flesh," etc., John 1 : 1 — 14. In these words he gives 
us to understand the true incarnation of the Son of 
God, to whom be praise and glory forever. Amen. 

John is called throughout the Gospel the beloved ' 
of the Lord, or the disciple "whom Jesus loved;" 
because the Lord so especially loved him. John 
13 : 23; 20 : 2; 21 : 20. 

But since it is the will of God to bring his children 
to glory through much tribulation and distress, this 
beloved friend of God, John, also could not escape, 
but was tried throughout his life, with manifold 
tribulations, according to what the Lord had told 
him and his brother James: "Ye shall indeed drink 



94 



MARTYRS MIRROR. 



of the cup that I drink of; and with the baptism 
that I am baptized withal shall ye be baptized," 
that is, ye shall also be subjected to my suffering 
and distress. Mark 10 : 39. 

This was afterwards fulfilled in him in manifold 
ways ; for, besides what ancient writers have re- 
corded concerning it, namely, that at Rome he was 
put into a vat full of boiling oil, but was miraculously 
delivered out of it, the merits of which account we 
leave unquestioned ; this much, according to the 
Scriptures, is certain, namely that he spent a long 
time on the desert island of Patmos, whither he had 
been banished for the testimony of Jesus Christ. 
Concerning this, John himsejf makes this declaration, 
Rev. 1:9: "I, John, who also am your brother 
and companion in tribulation, and in the kingdom 
and patience of Jesus Christ, was in the isle Patmos,. 
for the word of God, and for the testimony of Jesus 
Christ." 

But by whom, and in what manner he was ban- 
ished to that desert island, is not stated in the 
Scriptures, except that he was in tribulation for the 
word of God. Some of the ancient writers, how- 
ever, state that he was banished by Emperor 
Domitian, about A. D. 97 ; who, in his wrath and 
displeasure, because he preached the word of God, 
and confessed Christ as the Son of God, had him 
sentenced and banished thither. 

On this island, which lies in the Mediterranean, 



between Asia Minor and Greece, one hundred and 
twenty-five miles north-westward of Jerusalem, he 
was indeed forsaken of men, and had scarcely any 
companionship, aside from poisonous and noxious 
animals, which dwelt in the place; nevertheless, the 
Lord God dwelt with him with his heavenly conso- 
lation, and during his banishment presented and 
revealed to him, very beautiful scenes and glorious 
visions concerning the condition of the church of 
God to the end of the world, 

How he wrote his Apocalypse or Revelation, an 
excellent book, full of divine and truthful prophecies, 
taken from the preceding visions and heavenly 
sights ; some of which are already fulfilled, and 
others remain to be fulfilled. 

As the time of his deliverance began to draw nigh, 
the Lord spoke to him on this island, saying, "Be- 
hold, I come quickly, Amen." Whereupon John 
replied with a well-comforted soul, "Even so come, 
Lord Jesus." Rev. 22:20. 

When the Emperor Domitian, who had banished 
him to the aforesaid island, was dead, and Nerva 
reigned in his stead, he was delivered and brought 
back to Ephesus, where he had previously been 
bishop of the church. This occurred, according to 
history, about A. D. 99; consequently, his confine-, 
ment there lasted two years. The ancients write 
that he suffered much yet for the name of Christ, 
and was compelled to drink poison, yet remained 




JOHN BANISHED TO THE ISLE OF PATMAS. 



MARTYRS MIRROR. 



95 



unharmed, according to the promise of Christ; and 
that he finally died in peace at Ephesus, in the time 
of the Emperor Trajan, having served in the holy 
Gospel for fifty-one years, and being eighty years 
old: and thus this great light rests in Asia. Joh. 
Gys. Hist. Mart., fol. 14, col. 2, from Enseb. Hist. 
Eccl. and Epiphanio., Joh. Gys., ibidem, from 
Euseb., lib. 3, cap. 20, 23, Niceph., lib. 3, cap. 4, 
Iren., lib. 3, cap. 3. Also, Konst-tooneel, in the life 
of John. Also, Bybelsch Naembock, letter J on the 
name John, fol. 538, col. 2, and fol. 539, col. 1, 2, 
also, fol. 540, col 1. 









TIMOTHY, THE SPIRITUAL SON OF THE APOSTLE 

PAUL, STONED TO DEATH BY THE HEATHEN 

IDOLATERS AT EPHESUS, ABOUT 

A. D. 98. 

Timothy was a native of Lystra in Lycaonia. His 
father was a Greek, but his mother and grand- 
mother, though of Jewish descent, were Christian 
believers, the one named Eunice, the other Lois; 
by whom he was instructed from his youth in the 
holy Scriptures. Acts 16:1; 2 Tim. 1:5. 

Timothy was well reported of by the brethren 
that were at Lystra and Iconium; wherefore Paul 
received him as his companion in. the ministry of 
the holy Gospel among the Gentiles. Acts 16 : 2, 3. 

Paul loved him with a godly love, and called him 
his dearly beloved son in the Lord. 2 Tim. 1:2. 
He afterwards appointed him bishop or teacher of 
the church, and commended to him the flock of 
Jesus his Savior, with the admonition, uprightly to 
feed and govern the same; to which end he wrote 
two special epistles to him. 

"O Timothy," he writes, "keep that which is 
committed to thy trust, avoiding profane and vain 
babblings, and oppositions of science falsely so 
called." 1 Tim. 6:20. 

Further: "This charge I commit unto thee, son 
Timothy, according to the prophecies which went 

before on thee through faith and a good 

conscience." 1 : 18. 

In another place: "Thou, therefore, my son, be 
strong in the grace that is in Christ Jesus. And the 
things that thou hast heard of me among many wit- 
nesses, the same commit thou to faithful men, who 
shall be able to teach others also." 2 Tim. 2:1, 2. 

In this ministry Timothy acquitted himself as an 
upright evangelical preacher, until it pleased God, 
to let him finish his course, not by a common death, 
but by martyrdom ; so that he, with his spiritual 
father Paul, who had steadfastly preceded him, and 
especially with his Lord Christ Jesus, who had gone 
through the conflict many years before, might 
enjoy the unfading crown of honor in the life of 
bliss. Thus it happened afterwards, according to 
history, that, having been bishop at Ephesus for 
fifteen years, he was there stoned to death by the 
heathen, whose idolatry he had reproved. This is 
stated to have taken place in the reign of Domitian, 
or about A. D. 98, though some have fixed it in 
the time of Nero. foh. Gysii Hist. Mart., fol. 14, 
col. 4, also, Bybelsch Naembock, letter T. on the 
name Timothy, fol. 925, col. 102. 



URTICINUS, A PIOUS CHRISTIAN, BEHEADED WITH 
THE AX, AT RAVENNA, A. D. 99, 

Next to Timothy is placed Urticinus or Ursinius, 
a physician at Ravenna in Italy. Having been re- 
ported to the Judge Paulinus, as being a Christian, 
he was tortured in manifold ways for the name of 
Christ. Having borne all with constancy, and still 
refusing to sacrifice to the gods of the heathen, he 
was finally sentenced by the judge, to be beheaded 
with the ax. 

When Urticinus received this sentence of death, 
he began to tremble and shake before the impend- 
ing death, and to deliberate with himself, whether 
he should deny Christ, or how he might the most 
easily escape death. 

But while he was thus counseling with flesh and 
blood, one of the company of Judge Paulinus, whose 
name was Vitalus, stepped up to him from behind, 
and strengthened him with these words: "My be- 
loved brother in Christ, Urticinus, who, as a faith- 
ful physician, by thy potions, didst so often and so 
happily restore to health the sick, take heed, lest 
by thy denial thou plunge thyself into eternal death 
and damnation." 

Through this admonition Urticinus regained such 
courage, that he joyfully prepared for death, and, 
having of his own accord offered his neck to the ax, 
he thus, through the separation of his head from the 
body, came to a godly and noble end. See con- 
cerning this, A. Mell., 1st book, van de Hist, der 
Vervolg., fol. 18, col. 3 and 4, according Venant. 
Fortunat., lib. 4. Vita S. Martini. Hieronym. 
Rub. Hist. Raven., lib. 1. Beda, Usuard. Ado. 
Vincent, Spec. Hist., lib. 9, cap. 50. Volateran. 
in Antrhopal. Pet. Dam., in Serm. de S. S. Vitali 
and Valeria. 



VITALUS, BURIED ALIVE AT RAVENNA FOR THE 

NAME OF JESUS CHRIST; AND HIS WIFE BEATEN 

TO DEATH WITH STICKS, AT MILAN, ABOUT 

A. D. 99. 

Vitalus, before his conversion, was a Roman 
knight and citizen of Milan. He had come to Ra- 
venna with Paulinus, the judge; but when he per- 
ceived the bloodthirstiness of his lord, whom he 
had hitherto served faithfully according to the man- 
ner of the world, he bravely left him, and straight- 
way enrolled himself under the banner of Christ, 
but was very soon apprehended by the enemies of 
truth. For Paulinus, his lord, not knowing why he 
had left him, but having learned that he had en- 
couraged Urticinus — who had just before been be- 
headed with the ax, for the faith — when the latter 
wavered, and that he had restrained him from sacri- 
ficing to the gods; likewise, that he had buried him 
after his death, conceived a suspicion that he also 
must be a Christian. Upon this suspicion, and 
through the accusations of others, he had the pious 
Vitalus apprehended, and having found from his 
own confession, that he was really a Christian, he 
caused him to be put on the rack, to try him 
whether he would not apostatize from Christ. 



96 



MARTYRS MIRROR. 




VITALIUS BURIED ALIVE AT RAVENNA. 



Thereupon Vitalus addressed Paulinus, the crim- 
inal judge, in these words: "You must certainly be 
deprived of your reason, to think that I should be 
deceived by you, and brought to eternal suffering 
in soul and body, while I have sought to deliver 
others from the danger of delusion. ' ' 

A wicked heathen priest, perceiving that he ad- 
hered firmly to Christ, and would in no wise do 
honor to the gods, advised Paulinus to bury Vitalus 
alive. Paulinus, following the evil suggestion of 
this priest, had a deep pit dug down to the water, 
at the place where the Christians were usually exe- 
cuted — called ad Palmam because a palm tree stood 
there — and had Vitalus buried in it, up to the mid- 
dle (of his body), and then covered up with stones 
and earth. 

Now when Valeria, the wife of Vitalus, after the 
death and burying alive of her husband, returned 
home from Ravenna to Milan, where she resided 
and had her children, she could not remain con- 
cealed long, but made herself known to be a Chris- 
tian woman; for when she was constrained to eat 
of that which was offered to idols, she very stead- 
fastly refused and resisted, yea, moreover, openly 
reproved the idolaters, saying, "lama Christian, 
and can, therefore, in no wise eat that which is 
offered to Sylvanus, your god." 

Thereupon these idolaters seized her, and beat 
her to death with sticks. She was buried at Milan 



by the Christians. This happened by virtue of the 
first persecution, or the edict of Nero, which, it is 
stated, remained in force under Vespasian and un- 
der Domitian. A. Mell. Hist., fol. 16, col. 3, about 
Luke. 

Concerning this martyrdom see the above men- 
tioned authors, annotated with regard to Urticinus. 



OF DIFFERENT OTHER PERSONS WHO WERE SLAIN 
FOR THE NAME OF CHRIST ABOUT A. D IOO. 

According to ancient history there were also slain 
for the testimony of the Son of God: In France, 
Lucianus, bishop of the church of Bellovaco; Maxi- 
mianus and Julianus, elders; Nicasius, bishop of the 
church of Rouen; Quirinus, an elder; Scubiculus, 
a deacon; Pascientia, a virgin. In Italy, Romulus, 
bishop of the church of Fesula, and others, in differ- 
ent places. / Gys. Hist. Mart., fol. 14, col. 4. 

It is further recorded, that Marsilius Glabrio also 
had to suffer for the name of Christ and the true 
faith. 

At this time (it is stated in the I?itroduction to the 
Martyrs Mirror to the Defenseless Christians fol. 
36, col. 2,) "The Christians were so little esteemed, 
that they were called cobblers, as may be seen from 
a heathen author, according to Baronius. ' ' 



MARTYRS MIRROR. 



97 



AN ACCOUNT OF THE BAPTISM OF THE 

HOLY MARTYRS IN THE SECOND 

CENTURY. 



SUMMARY OF BAPTISM IN THE SECOND CENTURY. 

The witnesses as regards the ordinance of the bap- 
tism of Jesus Christ, who have written in this cen- 
tury, are few, and their accounts are brief, but 
mostly clear and conclusive. First appears one 
Dionysius, surnamed Alexandrinus, who writes to 
his friend Sixtus about a certain brother, who con- 
sidered the baptism of the heretics no baptism at 
all, and, therefore requested to be re-baptized. 

He is followed by Justinus, who, in his letters 
written in defense of the Christians, as well as in his 
disputation with Tryphon, the Jew, speaking of 
baptism, treats of it throughout as of the baptism of 
Christ, which was administered to adults. 

Then comes one Gratianus, who declares himself 
against retaliation; and also another (noticed in the 
margin), who was censured because he held that 
the body of Christ was not of the substance of Mary. 

Then follows Cleniens Alexandrinus, who no- 
where speaks of infant baptism, though he treats 
much of baptism, and of its conditions and circum- 
stances. 

Then follows a certain testimony, from- Wala- 
fridus Strabo, proving that in those early times it 
was not customary to baptize otherwise than in 
running water, and that only such persons were 
baptized, who were able to know and understand 
the benefits to be obtained in baptism. 

The conclusion is taken from the 7th chapter of 
De Ratione Gubernationes Ecclesice, in which we 
read, that now there were baptized those who had 
previously been instructed in the principal articles 
of faith. With this we have concluded this century. 

Note. — Since we have not come across any par- 
ticular authors as regards the matter of baptism, 
with the first years of this century, we are com- 
pelled to begin with the year 126, and to proceed 
thence on; which method we shall also pursue in 
some of the other centuries. 

About the year 126. — The first place in our ac- 
count of baptism in the second century, we shall 
accord to Dionysius Alexandrinus,* of whom it is 
stated (from his 5th book on Baptism) that he 
wrote to Sixtus, the bishop at Rome, as follows: 
There was with us a brother who had been a be- 
liever a long time, before ever I or my predeces- 
sor Heraclas was ordained bishop. Being present 
among those who were baptized, and hearing the 
questions put to them, and their replies, he came 
to me weeping, fell down at my feet, and began to 
confess that he had received baptism from the here- 
tics in an entirely different manner, which baptism, 
since he saw that we administered baptism differ- 
ently, he did not consider baptism at all. He there- 
fore entreated to be cleansed and purified with the 



* As regards the time of this Dionysius, we follow the date given 
by P. T. Twisk, A. D. 126; to distinguish between him and the mar- 
tyr Dionysius Alexandrinus, who suffered under Valerianus and 
Gallienus, about A. D. 260. 



baptism of the Christian church, that he might re- 
ceive the grace of the Holy Ghost. 

Finally he writes these words: He (namely, the 
man mentioned above, who wished to be re-bap- 
tized) ceased not to sigh and to weep, and dared 
not to come to the Lord's table, and, admonished 
and constrained by us, would scarce venture to be 
present at common prayer. 

In regard to this, Eusebiufe Pamphilius of Cesa- 
rea, who has annotated this, writes thus: These 
and many other such questions concerning re-bap- 
tizing are noted by Dionysius throughout his books. 
Euseb., lib. 7, cap. 8, from Dionysms. 

Note. — P. J. Twisck discriminates this Diony- 
sius Alexandrinus from another Dionysius, who, 
about A. D. 231, after Origen, was a teacher of the 
scholars of the faith, at Alexandria. See Chron. ^d 
Book for the year 231, page 61, col. 1. Also, for 
the year 253, page 71, col. 1. 

Of the martyrdom of the latter we shall speak in 
the proper place, under the persecution of Valeri- 
anus and Gallienus. Others, however, hold that it 
was one and the same Dionysius, who wrote this, 
and suffered martyrdom. But this matters little, 
since the matters themselves, as stated by these 
writers, agree in general. We will leave this to the 
judgment of the intelligent reader. 

From the above it is evident, first, that baptism 
was administered after previous examination, be- 
cause it is said: "Being present among those who 
were baptized, and hearing the questions put to 
them, and their replies;" which agrees with the 
manner in which Philip proceeded with the Ethio- 
pian, before he baptized him: the one asked, the 
other answered, and then followed baptism. Acts 
8:36—38. 

Moreover, since Eusebius states, that Dionysius 
notes many such questions of re-baptizing through- 
out his books, it follows incontrovertibly, that re- 
baptizing, or, at least, baptizing aright, those who 
had not been rightly baptized, must have been prac- 
ticed, or at least advocated by some at that time; 
else it would not have been necessary to note any 
questions in regard to it; whereas much was written 
in that day, concerning it, as Eusebius has shown 
from Dionysius. 

About the year 140. — Justinus, who was sur- 
named Philosophus, because, before his conversion, 
he was instructed in philosophy, comes next in 
order after Dionysius Alexandrinus. In his second 
defense of the Christians, to the Emperors Titus, 
Aelius, Adrianus, Antonius, Pius, etc. (according 
to the annotation of H. Montanus Nietighz., p. 5), 
he writes thus: "We shall also relate to you, how 
we, being renewed through Christ, have offered 
ourselves up to God, lest, this being omitted, it 
might seem, that in some parts of this statement we 
have not been faithful. As many, then, as are con- 
vinced, and believe that what we teach and say is 
true, and promise to live accordingly, to the best of 
their ability, are admonished to pray, and to ask 
God, with fasting, for the forgiveness of past sins, 
we ourselves praying and fasting with them. After 
that, we lead them to the water, and they are then 
f 



98 



MARTYRS MIRROR. 



born again in the same manner of regeneration in 
which we ourselves were born again; for then they 
are washed with water, in the name of God, who is 
the Father and Lord of us all, and of Jesus Christ, 
who is the Savior of us all, and of the Holy Ghost; 
for Christ says: 'Except ye be born again, ye can- 
not enter into the kingdom of heaven.' " 

These are certainly clear arguments, which con- 
firm the institution of Christ as regards baptism 
upon faith; for, when Justinus writes: "As many 
then, as are convinced, and believe," and adds: 
"are admonished to pray," and finally says: "After 
that, we lead them to the water, and they are then 
born again in the same manner of regeneration," 
that is to say (speaking by way of metonymy), bap- 
tized; he certainly gives to understand with this, 
that the candidates for baptism, in his day, had to 
be convinced, namely through the preached word, 
and had to believe, and, also, that they had to be 
admonished to pray, before they were led to the 
water, to be baptized, or, as he calls it, regenerated. 

A little further on in the same apology or defense, 
he writes thus: "This, concerning this matter, we 
have learned from the apostles; for, since we are 
ignorant by our first birth, and have been brought 
up in evil practices and wicked habits; therefore, in 
order that we may not remain children of ignor- 
ance, but become children of free volition and of 
knowledge, and may obtain the remission of sins 
committed, there is invoked over those who volun- 
tarily desire to be born again, and who repent of 
their past sins, the name of God, the Father and 
Lord of all men; and, invoking him alone, we lead 
the one to be baptized to the washing of water; and 
this washing of water is called an enlightenment, 
because the understanding of those who learn these 
things, becomes enlightened. But those who be- 
come enlightened, are also washed, that is, bap- 
tized, in the name of Jesus Christ, who was cruci- 
fied under Pontius Pilate, and in the name of the 
Holy Spirit, who, through the prophets, has fore- 
told all concerning Christ." H. Mont. Nietighz., 
page 6, ex Justino. 

From this it is again quite evident, that Justinus 
has in view, nothing else than to give an account of 
the true baptism, which Christ and his apostles 
taught that it should only be administered upon 
faith and repentance for sins; for, when he says: 
"Those who voluntarily desire to be baptized again, 
and who repent of their past sins," and adds: "In- 
voking the name of God, we lead the one to be 
baptized to the washing of water," he certainly 
says nothing else than what was said to those bap- 
tized by John. Matt. 3:6: "And were baptized of 
him in Jordan, confessing their sins," and what 
Peter said to the contrite penitents, who inquired 
what they must do to be saved. Acts 2 : 38 : " Re- 
pent, and be baptized every one of you in the name 
of Jesus Christ, for the remission of sins." The 
very same idea is expressed here by Justinus, as is 
shown. 

Further on in the same apology or defense, Jus- 
tinus writes these words: "But we, after he who, 
being convinced, has become of one mind with us, 
is thus washed, we lead him to those who are called 



brethren, where they are assembled, ardently offer- 
ing up the common prayers, for ourselves, for him 
who is enlightened, and for all other men, wherever 
they may be; that we may be worthy to be disci- 
ples of the truth leading indeed a good conversa- 
tion, and be found observers of that which is com- 
manded us; in order that we may obtain eternal 
salvation." H. Mont. Nietighz., page'], ex Justino. 

This is the third citation from Justinus, from 
which it appears certainly no more, than from the 
first two, that he mentions any other baptism, than 
that upon faith and repentance. For, when he 
says: "After he who, being convinced, has become 
of one mind with us, is thus washed, we lead him 
to those who are called brethren, ' ' he gives to un- 
derstand with this, that those who were washed, 
that is baptized, must first be convinced, and con- 
sent to the doctrine, which agrees with Christ's 
command, Matt. 28:19: "Go ye therefore, and 
teach (or, make disciples of) all nations, baptizing 
them," and mark: "Preach the gospel to every 
creature. He that believeth and is baptized shall 
be saved."* 

Jacob Mehrriing, in his account of baptism in the 
second century, cites from the Centurien van Mceg- 
dcnborg the following words : ' ' The teachers of the 
church of that time held, that regeneration was 
effected through baptism and the word, to both of 
which together they ascribed a power, namely, the 
forgiveness of sins, which required repentance from 
adults." Many clear testimonies concerning this 
are found in Justinus. 

In the disputation with Tryphon, the Jew', he 
writes: "Through the washing of water of repent- 
ance (Wasserbad der Busse), and the knowledge of 
God, which has been instituted for the forgiveness 
of the sins of the people, as Isaiah says, we believe 
and feel assured, that this is the blessed baptism, 
which was proclaimed in former times, and that this 
alone can cleanse the penitent, yea, that this is a 
water of life. ' ' 

A little further on he calls baptism a spiritual cir- 
cumcision acceptable to the merciful God. And in 
conclusion he says: "Through water and faith, the 
regeneration of the whole human race is effected." 
Jac. Mchrn. , Baptism. Histor. , 2d part, on the sec- 
ond century, page 202. 

Justinus writes further, in the disputation with 
Tryphon, the Jew, on the truth of the Christian 
religion : ' ' Since we, through Christ, are converted 
to the true God, we are sanctified in baptism, and 
call upon him as our helper, and call him our Re- 
deemer. Before the power of this name, Satan 
himself must fear and tremble. " Jac. Mehrn., page 
203. Baptism. Hist. , 2d Part. 

Who does not see clearly from these words of 
Justinus, in the disputation with Tryphon, in the 
first as well as in the second citation, that he employs 
such words and phrases as can by no means be 
applied otherwise than to the true order of the 



* In the year 141, Justinus taught that in matters of controversy 
we must judge from the apostolic writings, hi the i/ylh question. 
Also, that the true church of Christ must not be known (is not dis- 
tinguished) by the great number of members, but by the doctrine. 
In the answer to the first question. Also, in the Geslacht-register de% 
Roomscher Successie, second edition, 1649, page 114. 



MARTYRS MIRROR. 



99 



baptism of Christ and his apostles, namely, baptism 
which is accompanied with faith and repentance? 
For in the first citation he certainly says expressly, 
that baptism is a washing of water of repentance, 
and the knowledge of God; also, that it alone can 
cleanse the penitent; and also, that through water 
and faith the regeneration of the whole human race 
is effected. In the second citation he also plainly 
says: "Since we, through Christ, are converted to 
the true God, we are sanctified in baptism." How 
could any one more clearly indicate the true practice 
of baptism, which must take place with conversion 
to God? And such baptism, Justinus states here, 
was practiced in the church of God in his time. 
O glorious, holy, and most Christian transaction ! 



notice concerning the book " qu^estionum 
et responsionum," that is, "questions 
and Answers," which is wrong- 
fully ATTRIBUTED TO JUSTINUS. 

In the fifty-sixth question and answer of this book 
some words are employed from which pedobaptists 
sometimes are wont to conclude, that infant baptism 
was practiced in the days of Justinus. But to this, 
various excellent and learned men have replied long 
since, namely, that this book was never written by 
Justinus; to prove which, different reasons are ad- 
duced, as, for instance: That in the answer to the 
115th question mention is made of Irenius, who 
lived twenty-five years after Justinus, but is never- 
theless cited by the latter in his writings as his 
predecessor. Moreover, that in the answer to the 
twelfth, and also in that to the eighty-sixth question, 
Origen is mentioned, who lived a whole century 
after Justinus. To this must be added, that neither 
Eusebius nor Jerome, both of whom have each 
compiled a complete catalogue of all the authentic 
writings of Justinus, enumerate this book Qihzs- 
tionuni; whereas they mention the Second Defense 
of the Christians, and the Disputation with Tryphon, 
from which we have adduced in full several citations 
concerning baptism. Hence the aforementioned 
book is justly rejected, as not being the work of 
Justinus. See concerning this, De Centuriator. 
Magdeub., Cent. 2, cap. 10, in the account of the 
life of Justinus. Also, Be Harm, in Tract van de 
Scribenten der Kerke. Also, Jacob Mehrn. , Bap- 
tism. Histor., 2nd Part, page 170, 171. Also, A. 
Mo?itan. Nietighz. van den Kinder-doop, second 
edition, A. 1648, page 8, 9. 

Note. — In 152, Valentinus Romanus was cen- 
sured as a heretic, because he believed that the Son 
of God, Chrishis Jestis, assumed neither a human 
nature, nor flesh and blood from the substance of 
the virgin Mary. P.J. Twisck, Chron. Jor the year 
152, 2d Book, page 42, col. 1, from Herm. Med., 
fol. 330, Chron. Seb. Fr., 106., Jan. Cresp., fol. 34. 

Abo7tt the year 160. — Gratianus quotes the words 
of the Lord: "When they persecute you in this 
city, flee ye into another;" and says then: "Here 
Jesus Christ teaches that Christians shall not repel 
weapon with weapon, but must flee before weapons. ' ' 



P. J. Twisck, Chron. , 2d Book, Jor the year 1 60, 
p. 43, col. 1, 2, Jrom Seb. Fra. in den Krieg des 
Fredes, fol. 63. 

From this explanation of Gratianus appears, how 
salutarily and rightly he believed and taught with 
regard to the words of Jesus Christ relative to the 
forsaking of revenge; from which we may infer his 
correct views concerning other matters of Holy 
Scripture and the Christian faith; but since, either 
through default of the ancient writers, or for some 
other reason, nothing else has come down to us 
from him, we shall be content with what we have 
mentioned, and take our leave of him.* 

About the year 200. — About this time flourished 
Clemens Alexandrinus, who, though writing largely 
on baptism, nowhere mentions infant baptism, but 
employs throughout such language as sufficiently 
implies, that he knew nothing of infant baptism, but 
confined himself solely to the ordinance of Christ 
and the practice of his apostles, which is baptism 
that is accompanied with faith and repentance. 

In Pcedagog., lib. 1., chap. 6, he writes thus: 
"This is also done with us, whose example the 
Lord Christ has become. Being baptized, we be- 
come enlightened; being enlightened, we are made 
children ; having been made children, we are brought 
to perfection ; having been brought to perfection, 
we are made immortal." A little after that he says: 
"Thus also, when we are baptized, we obtain a free, 
unobstructed, and clear eye of the Holy Ghost, as 
an avengement of blindness; having trodden under- 
foot the sins which 'hitherto obscured the divine 
Spirit." Also: " That which was grievously bound 
by ignorance, is unbound by knowledge, and these 
bands are loosed through the faith of man and the 
grace of God, the manifold sins being forgiven 
through reasonable! baptism as a perfect remedy; 
thus we are washed from all sins, and are hence- 
forth evil no more; this is the grace of enlighten- 
ment, that the manner of life is no longer the same 
that it was before we were baptized." Further: 
"Teaching or instruction precedes faith, but faith 
conjointly with baptism is led and directed through 
the Holy Ghost. ' ' And : ' ' Even so we who repent 
of our former sins separate ourselves from them 
and are being cleansed through baptism, let us run 
to the eternal light, as children to their father." 
See further, concerning these citations, Jac. Mehrn., 
Bapt. Hist., 2d Part, pages 213, 214. Also, H. 
Montan. Nietighz van de?i Kinder-doop, pages 
26, 27. 

What is there in this testimony of Clemens 
Alexandrinus, that can apply to infant baptism? 
yea, on the contrary, what is there that does not 
militate against it? He certainly says expressly: 
' ' These bands (namely, of sin) are loosed through 
the faith of man, and the grace of God, the manifold 
sins being forgiven through reasonable baptism." 
This certainly is a clear and obvious joining to- 
gether of faith and baptism, as things which, through 



* A. D. 175, Ireneus taught that the bread of the Supper was ot 
the fruit of the earth, and he also calls the Supper not an offering 
but a thanksgiving. Lib 4, contra Valent. See in the Gcslacht- 
rcgister der Roomscher Successie, second edition, 1640, page 114. 

t The words, "reasonable baptism," indicate that he speaks ot 
such a baptism as belongs to reasonable or intelligent persons. 



lOO 



MARTYRS MIRROR. 



the providence of God, belong together, for the 
remission of sins. When he further says: "Teach- 
ing, or instruction, precedes faith, but faith con- 
jointly with baptism is led and directed through 
the Holy Ghost, ' ' there is expressed, without con- 
troversy, the same thing that we have said just now; 
since here not only faith is joined together with 
baptism, but also instruction, which precedes faith, 
and the Holy Ghost, who follows and confirms faith. 

It is true, he says soon after this, that those who 
are baptized are children, or, at least, ought to be. 
But what kind of children ? Not children in under- 
standing, not infants in the cradle, but, as he 
further says, Children in wickedness, but perfect in 
the understanding. Children, who, as children of 
God, have put off the old man, and the garment of 
wickedness, and have put on the incorruptibility of 
Christ, in order that, being regenerated, they may 
become a new and holy people, and keep unspotted 
the new man. See the treatise cited above. 

If at that time it was at all customary in Alex- 
andria to baptize infants, would it not have been 
appropriate here for him, to speak of irrational 
infants, or at least to mention with a word or two, 
that they, too, were entitled to baptism, although, 
on account of their youth, they could not under- 
stand the object of it? Truly, according to our 
opinion he could not well have omitted mentioning 
it; but, inasmuch as he does not refer to it with a 
single word, it is good proof, that at that time this 
abuse was not known there, or, at least, not re- 
garded. 

Jacob Mehrning says {Baptism. Hist, concerning 
the second cc7ituiy, page 213): " Of Clemens Alex- 
andrinus we read that at Alexandria he presided 
over the school in which the catechumens, that is 
those who received instruction preparatory to bap- 
tism, were taught the principles of the Christian 
faith." Vicecomes, lib. 2, cap. 7. 

From this Pcedag. , dementis Alexandrini, lib. 1, 
cap. 6, Vicecomes would prove that there was given 
to those who were baptized, milk and honey to eat, 
and milk mixed with wine, to drink; likewise, that 
after baptism, preaching took place and peace was 
imparted to those baptized. 

As regards the statement, that there was given 
to the baptized, as a sign of God's blessing, milk 
and honey to eat, and milk mixed with wine, to 
drink, we leave it to its own merits, it being a 
matter of small importance, which, if done without 
superstition, could either be observed or omitted. 
But the preceding statement, that Clemens Alex- 
andrinus presided over the school in which the 
catechumens were taught the principles of the 
Christian faith, certainly implies that the candidates 
for baptism were first instructed in the school, in 
the principles of the Christian faith, before they 
were baptized; and also, the final remark, that after 
baptism preaching took place, and peace was im- 
parted to the baptized, certainly also indicates that 
those who were baptized were not infants, for then 
they could not have understood the preaching, 
much less would they have been qualified to receive 
with attention and according to the requirements of 



Holy Scripture the peace which was imparted to 
them. 

Note. — Baudartius writes of Clemens Alexan- 
drinus, that he proclaimed the true religion with 
his mouth as well as with his pen, saying among 
other things: "A pious and honorable man is well 
content with little." Apophth., edit. 1640, lib. 2, 
page 49. 



FURTHER REMARKS CONCERNING BAPTISM IN THIS 
CENTURY. 

From the writings of Walafridus. Strabonus we 
may clearly infer what manner of baptism was 
practiced at this time, in the first as well as in the 
second century, and also long afterwards, namely, 
that no infants, but adult, reasonable, and believing 
persons were baptized, and this, according to the 
example of Christ and his holy apostles. Jac. Mehrn., 
Bapt. Hist., p. 524, D. I. Vicecomes, lib. 1, cap. 4. 
Walafridus Strabo {in lib. de Rebus Eccles. , cap. 26, ) 
writes: "We must know that originally believers 
were very simply baptized in streams and springs; 
for our Lord Jesus Christ himself, in order to sanctify 
such washing for us, was baptized of John in Jordan; 
even we read elsewhere: 'John was baptizing in 
Enon near to Salim, because there was much water 
there. ' " 

Page 525, from D. Vicecomes, lib. 1, cap. 30; 
also, cap. 26, Strabo speaks thus concerning bap- 
tism: "We must know that in those first times 
baptism was administered only to those who, in 
body as well as in soul, were washed clean and 
white, so that they could both know and under- 
stand, what benefit there was to be obtained in 
baptism, what was to be confessed and believed, 
and, finally, what was necessary to be observed by 
the regenerated, in Christ. 

He then relates of Augustine, that he was in- 
structed in the faith before he was baptized (of which 
we shall speak in the proper place) ; but that subse- 
quently, for the sake of improvement, as it is called, 
the church, that is, the Roman church, practiced 
infant baptism, with a view of freeing infants by this 
means from the punishment of God for original sin. 
Then the followers of the true faith (thus he wrongly 
calls the Romanists), in order that the children 
might not be lost, if they should die without the 
means of regeneration, that is, baptism, resolved 
that they should be baptized for the remission of 
sins. Hence originated, he writes, the custom of 
having godfathers and godmothers, who stand for 
the child at (literally, lift the child from) baptism, 
and answer for them all that they themselves, on 
account of the weakness of their infancy, are not 
able to confess." Thus for Strabo. 

N. B. — Concerning these words, D. Vicecomes 
writes thus: "Since Walafridus Strabo removes the 
custom of infant baptism from the primitive church, 
he also recognizes no older origin of the godfather's 
than which dates from a period subsequent to the 
times of Augustine. " Bapt. Hist., pp. 525, 526. 

Thus, in the first two centuries, and long after- 
wards, infant baptism was not known by the Ro- 



MARTYRS MIRROR. 



101 



manists even, according to the above mentioned 
testimony of W. Strabo. Shortening this, we shall 
conclude with a statement contained in the H. Doop- 
histonc, at the end of the second century, page 21 1, 
cap. 7, de Ratione Gubernationis Ecclesics: ' ' Since 
also the administration of the Sacraments belongs to 
the government of the church, we see from the 
history of the time, that the bishops and teachers 
did not deem it burdensome to baptize, not bells 
and altars, but men whom they had instructed in 
the principal articles of the Christian religion; and 
to them they also administered the holy Supper. " 
We shall now proceed to the martyrs, who, during 
this time suffered for this same faith. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE SECOND CENTURY. 



SUMMARY OF THE MARTYRS OF THE SECOND 
CENTURY. 

[The two Roman, or, properly speaking, Greek 
Emperors, Trajan and Marcus Aurelius raised the 
principal persecutions against the Christians, in this 
century. This is amply shown in the following 
account, as well as what persons suffered for the 
name of Christ in these persecutions. 

In the persecutions through Trajan there were 
slain, after enduring much suffering, Simon Cleo- 
phas, who was a hundred and twenty years old, 
Rufus and Zosimus, the Ethiopian baptized by 
Philip, Ignatius, Onesimus, Dionysius Areopagita, 
Publius, Barsimeus, Barbelius and his sister Barba, 
Justus and Pastor, Phocas, Faustina, Jacobita, 
Felicitas with her seven sons, and Lucius. 

Under Marcus Aurelius there suffered, Justinus, 
Polycarpus, and twelve of his beloved disciples, 
who had come from Philadelphia to Smyrna, and 
were slain there; Carpus, Papylus, Agathonica and 
many women, Germanicus, Vetius, Attalus, Alex- 
ander of Phrygia, Maturus, Sanctus Blandina and 
a youth, Photinus, ninety years old, Alcibiades, 
Epipodius, Alexander the Greek, Leoxides, Plutar- 
chus, Sagaris, Thraseas. All these fought Unto 
blood under the blood-stained banner of Jesus 
Christ ; their deaths may be read at large in the 
following account] 

• We shall begin the second century with the third 
general persecution which was raised against the 
followers of Jesus Christ, and shall forthwith pro- 
ceed to give an account of the time, place, persons, 
and circumstances. 



The Third Persecution of the Christians, 
Commenced under Trajan, A. D. 102. 

With the beginning of the second century, A. D. 
102, arose the third heathen persecution against the 
Christians, under Emperor Trajan, who attained to 
the reign of the Roman monarchy in the year 100. 

Being instigated by Mamertinus, the governor of 
Rome, and Targuinus, the superintendent of the 



worship of the heathen deities, he persecuted the 
Christians in an awful manner, and put them to a 
wretched death. 

He was called a good emperor, but very super- 
stitious as regards the heathen worship; by reason 
of which he was the more easily induced to under- 
take this sorry work. It also was no small help to 
this end, that the heathen priests and idolaters paid 
great taxes, to extirpate by sufferings and death, as 
the enemies of God and of man, those who were 
opposed to their gods, especially the Christians. 

Meanwhile we shall show what persons suffered 
under the bloody reign of Emperor Trajan, for the 
name of Jesus Christ. 



SIMON CLEOPHAS, ONE OF THE SEVENTY DISCI- 
PLES OF CHRIST, CRUCIFIED BY ATTICUS, 
UNDER TRAJAN, A. D. 109. 

Simon Cleophas was the son of Cleophas and 
Mary, and a cousin of our Lord Jesus, because he 
was the son of the brother of Joseph, the supposed 
father of Christ. After the death of the apostle 
James he was chosen, by common consent, bishop 
of the church at Jerusalem; hence he must be dis- 
tinguished from Simon surnamed Zelotes, who was 
one of the apostles, and was crucified in Persia. 
For, the latter was a son of Alpheus, but the former 
a son of Cleophas, not one of the twelve, but of the 
seventy disciples of Christ, as Eusebius admits, say- 
ing: " If any one should say that this Simon beheld 
Christ with his own eyes, and listened to his preach- 
ing with his own ears, he would not be beyond rea- 
son and truth in this opinion, not only on account 
of the long duration of his life, being a hundred and 
twenty years old, but much more by virtue of the 
testimony of the holy Gospel, in which mention is 
made of Mary, the wife of Cleophas, whose son he 
was, according to the testimony of Egesippus, who 
was the nearest historian to the times of the apos- 
tles." Hist. Eccles. Euseb. Pamphil., lib. 3, cap. 11. 

This is the Simon, of whom it is stated that he 
was an eye-witness to the stoning of James, the holy 
apostle of the Lord. Epiph. supta, in Sym. Alph. 

He was accused by some wicked men before At- 
ticus, the governor of Emperor Trajan, of being a 
Christian, yea a near relative of Christ, of the gen- 
eration of David. On this account he was dread- 
fully beaten for many days with scourges and sharp 
rods, so that everyone who saw him, had to lament 
and wonder, the judge himself being astonished, 
that a man of such a great age, a hundred and 
twenty years old, was able so long to endure such 
intolerable torturing. 

Finally, as he remained steadfast in his confes- 
sion, he became conformed in suffering unto his 
Lord, whom he confessed, and was sentenced by 
Atticus to be crucified ; which death he suffered in 
the tenth year of Emperor Trajan, which corre- 
sponds with the year of Christ 109. Compare the 
\st Book of A. Mcllinus, printed A. D. 1617, fol. 
24, col. 1, 2, with Hist. Mart. Joh. Gysii, recently 
printed by I. Braat, A. D. 1657, fol. 15, col. 1. 



102 



MARTYRS MIRROR. 



RUFUS AND ZOSIMUS, TWO PIOUS CHRISTIANS, BE- 
HEADED AT PHILIPPI IN MACEDONIA, FOR 
THE FAITH IN JESUS CHRIST, A. D. IO9. 

Rufus and Zosimus were disciples of Christ and 
his apostles, and had also been instrumental in 
founding and building up the church of God among 
the Jews and the Gentiles. 

Especially conspicuous is Rufus, from the greet- 
ings of the Apostle Paul to the church at Rome, in 
which he includes Rufus, "not merely as a common 
member of the same, but as a distinguished, yea 
chosen person, for he says: "Salute Rufus chosen 
in the Lord, and his mother and mine." Rom. 
16:13. 

This Rufus and the aforementioned Zosimus, 
both pious and upright Christians, together with 
many of their fellow-believers, were put to death 
for the faith, in the city of Philippi in Macedonia. 
Some write that both were beheaded in the days of 
of Emperor Trajan, A. D. 109. Compare what 
A. Mellinus adduces in Het groot Christen Martel- 
<zrs-bcek, fol. 19, col. 4, from Polycarpo ad Philip- 
pens, with that which J. Gysius has noted in Hist. 
Mart., fol. 15, col. 3. 



THE ETHIOPIAN OR EUNUCH OF QUEEN CANDACE, 

WHO WAS BAPTIZED BY PHILIP, PUT TO DEATH 

FOR THE NAME OF CHRIST, IN THE ISLAND 

OF CAPROBANO, A. D. IIO. 

Immediately after Rufus and Zosimus, A. Melli- 
nus introduces the Ethiopian or eunuch of Queen 
Candace in Ethiopia, who was converted by Philip 
to the faith in Jesus Christ, and thereupon baptized, 
as we read in the Acts of the Apostles. 

It is stated of him, from Jerome, that he preached 
the Gospel of our Lord in Arabia Felia, and also in 
a certain island of the Red Sea, called Caprobano 
(some call it Ceylon), where, it is supposed, he suf- 
fered death for the testimony of the truth. See 
above, Mellin. ex Hieron. Catal. in Crescente, 
in 53, cap. Esai.. 



IGNATIUS, A DISCIPLE OF THE APOSTLE JOHN, 

DEVOURED BY WILD BEASTS IN A CIRCUS AT 

ROME, FOR THE TESTIMONY OF THE SON 

OF GOD, A. D. III. 

Ignatius, a disciple of the apostle John, and a 
successor of Peter and Evodius, was in the service 
of the church of Christ at Antioch in Syria. He 
was a very godfearing man, and faithful and diligent 
in his ministrations. He was surnamed Theopho- 
rus, that is, The Bearer of God, apparently because 
he often bore the name of God and his Savior in his 
mouth, and led a godly life. He was wont to say 
frequently: "The life of man is a continual death, 
unless it be that Christ liveth in us." Likewise: 
"The crucified Christ is my only and entire love." 
And: "He that allows himself to be called after any 
other than Christ, is not God." And again: "As 



the world hates the Christians, so God loves them." 
A. Mellin., fol. 15, col. 1, from Ignat. in Epist. ad 
Rom. et alibe. 

Having learned that the Emperor Trajan, after 
the victories which he had achieved against the 
Dacians, Armenians, Assyrians, and other eastern 
nations, gave thanks at Antioch unto the gods, and 
offered great sacrifices unto them, as though these 
victories had proceeded from them. Ignatius, as we 
are informed by Nicephorus, reproved the Emperor 
for it, and this openly in the temple. 

The Emperor, exceedingly enraged on this ac- 
count, caused Ignatius to be apprehended, yet, for 
fear of an uproar, because Ignatius was held in great 
respect in Antioch, he did not have him punished 
there, but committed him into the hands of ten sol- 
diers, and sent him bound to Rome, there to have 
him punished. 

In the meantime his sentence of death was made 
known to him — in what manner and where he was 
to die; namely, that he should be torn to pieces by 
wild beasts at Rome. 

On his way thither, he wrote several consolatory 
epistles to his friends, the faithful in Christ Jesus; 
and also to different churches, as, to those of 
Smyrna, Ephesus, Philadelphia, Trallis, Magnesia, 
Tarsus, Philippi, and especially to the church of 
Christ at Rome; which letter he sent before his 
arrival there. 

It appears that the thought of being torn to 
pieces by the teeth of wild beasts was constantly on 
his mind during the journey; yet not as a matter of 
dread, but of earnest desire. This he mentions in 
his letter to the church at Rome, writing thus : 
"Journeying from Syria to Rome, by water and by 
land, by day and by night, I fight with wild beasts, 
bound between ten leopards, who, the more I stroke, 
and show myself friendly to them, the more cruel 
and malignant they become. However, through 
the cruelties and torments which they daily inflict 
upon me, I am more and more exercised and in- 
structed; nevertheless, I am not justified thereby. 
O that I were already with the beasts, which are 
ready to devour me ! I hope that, ere long, I shall 
find them such as I wish them to be, that is, cruel 
enough to destroy me speedily. But if they will not 
fall upon and tear me, I shall kindly allure them, so 
that they will not spare me, as they, have already 
spared several Christians, but will quickly tear me 
in pieces, and devour me. Forgive me for speaking 
thus; I know what I need. Now only I begin to be 
a disciple of Christ. I regard neither things visible 
nor invisible, at which the world is amazed. It is 
sufficient for me if I but become a partaker of 
Christ. Let the devil and evil men afflict me with 
all manner of pain and torment, with fire, with 
cross, with fighting against wild beasts, with scat- 
tering of the members and bones of my body; all 
this I esteem very little, if I but enjoy Christ. Only 
pray for me, that inward and outward strength be 
given me, not only to speak or write this, but also 
to perform and endure it, so that I may not only be 
called a Christian, but also be found one in truth." 
Ignat. in Epist. ad Rom. 



MARTYRS MIRROR. 



103 




IGNATIUS DEVOURED BY WILD BEASTS. 



Having arrived at Rome, he was delivered by the 
soldiers to the governor, together with the letters 
of the Emperor, which contained his sentence of 
death. He was kept in prison for several days, until 
a certain feast-day of the Romans, when the Gov- 
ernor, according to the order of the Emperor, had 
him brought forth into the amphitheatre. First of 
all they sought by many torments, to induce him 
to blaspheme the name of Christ, and offer sacrifice 
to the gods. But when Ignatius did not weaken 
in his faith, but was only, the longer, the more 
strengthened in refusing to offer heathen sacrifices, 
he was forthwith condemned by the Roman Senate, 
immediately to be cast before the lions. 

As Ignatius was led away from the presence of 
the Senate, to the innermost enclosure, or pit of the 
lions, he frequently repeated the name of Jesus in 
the conversation which he, while on the way, car- 
ried on with the believers, as well as in his secret 
prayers to God. Being asked why he did so, he 
replied thus: "My dear Jesus, my Savior, is so 
deeply written in my heart, that I feel confident, 
that if my heart were to be cut open and chopped 
to pieces, the name of Jesus would be found written 
on every piece." With this the pious man indi- 
cated that not only his mouth, but the innermost 
parts of his heart were filled with the love of Jesus: 
for out of the abundance of the heart the mouth 
speaketh. Thus, also Paul, being filled with the 



love of Jesus Christ, has used, in his letters, as 
much as two hundred times (as has been counted) 
the words, "Our Lord Jesus Christ." The name 
"Jesus" he employs as much as five hundred 
times. 

When the whole multitude of the people were 
assembled, to witness the death of Ignatius (for the 
report had spread throughout the whole city, that 
a bishop had been brought from Syria, who, ac- 
cording to the sentence of the Emperor, was to 
fight against the wild beasts), Ignatius was brought 
forth and placed in the middle of the amphitheatre. 
Thereupon Ignatius, with a bold heart, thus ad- 
dressed the people which stood around: "O, ye 
Romans, all you who hafe come to witness with 
your own eyes this combat; know ye, that this 
punishment has not been laid upon me on account 
of any misdeed or crime; for such I have in no 
wise committed; but that I may come to God, for 
whom I long, and whom to enjoy is my insatiable 
desire. For, I am the grain of God. I am ground 
by the teeth of the beasts, that I may be found a 
pure bread of Christ, who is to me the bread of 
life. ' ' These words spake Ignatius, when he stood 
in the middle of the amphitheatre, and when he 
heard the lions roar ; which the brethren of the 
church who also stood among the people heard and 
testified to. 



104 



MARTYRS MIRROR. 



As soon as he had spoken these words, two 
dreadful, hungry lions were let out to him from 
their pits, who instantly tore and devoured him, 
leaving almost nothing, or, at least, very little, even 
of his bones. Thus fell asleep, happy inthe Lord, 
this faithful martyr of Jesus Christ, A. D. in, in 
the 1 2th year of Emperor Trajan. Compare Abr. 
Me 11. \st book of the Hist, der Vervolg. en Mart., 
printed 1619, fol. 25, col. 1 — 4, and fol. 26, col. 1, 
with foh. Gysii Hist. Mart., fol. 15, col. 2, 3. Also, 
IV. Baudart in Apophth. Christian, printed A. D. 
1640. The first book, in the second Apophthegm, on 
the name Ignatiits, pp. 37, 38, from different other 
authors. 



ONESIMUS, A FRIEND OF THE APOSTLE PAUL, 

BROUGHT FROM ROME TO EPHESUS, AND 

THERE STONED TO DEATH, A. D. III. 

Onesimus, a servant of Philemon, by descent a 
Colossian, had run away from his master, and had 
come to Rome, where he was recognized by the 
Apostle Paul — who was imprisoned there — and sent 
back to his master, with recommendatory letters 
tending to reconciliation, as may be seen in the 
epistle of Paul to Philemon, in which Paul calls him 
his son, whom he had begotten in his bonds. Phil- 
emon 10. . 

He also carried a certain letter of Paul from the 
prison at Rome to the church at Colosse; for in the 
conclusion of the epistle to the Colossians we read: 
"Sent from Rome through Tychicus and Onesi- 
mus." Col. 4 after verse 18. 

It appears therefore, that he was a beloved friend 
and faithful servant of the apostle Paul, notwith- 
standing he had left his external service in the house 
of Philemon. He also, after he was sincerely con- 
verted, was not permitted to finish his course with- 
out persecution, sufferings, and a violent death; but 
had to tread after the example of his Savior, the 
wine press of suffering. According to the testimony 
of ancient historians, he was carried away bound 
from Ephesus to Rome, and there stoned to death, 
under Trajan, and the judge Tertullus, shortly after 
the death of Ignatius, A. D. in. See above, Idem. 
Ibidem, ex Act. Metaph. Mart, Rom., 16 Febr. 
Also, Ado. 



DIONYSIUS AREOPAGITA, WHO WAS CONVERTED 

BY PAUL, MARTYRED FOR CONFESSING JESUS 

CHRIST, ABOUT THE YEAR 112. 

We read in the Acts of the Apostles, chap. 17, 
verse 34, that among those who clave unto the 
doctrine of Paul, there was also Dionysius, one of 
the Athenian council, and a woman named Damaris. 

It is testified ot this Dionysius, surnamed the 
Areopagite, ■ that he so increased in the Christian 
religion, that Paul afterwards appointed him bishop 
at Athens; yet, that finally, after having made a 
most glorious confession of faith, and suffered many 
severe torments, he was crowned, as a victorious 
ijero of Jesus Christ, with the martyrs' crown, when 



he had got to be a very old man, and had com- 
mended his spirit into the hands of his heavenly 
Father. He now accomplished what he was wont 
to frequently repeat in his life: "The last words of 
my Lord Jesus, while on the cross, shall also be my 
last words in this temporal life, namely: 'Father, 
into thy hands I commend my spirit.'" There- 
upon he was put to death, and thus fell asleep happy 
in the Lord. Compare A. Mel/., 1st book of the 
Histor. der vervolg. en Mart., printed A. D. 16 19. , 
fol. 26, col. 2, from Adone in Martyrol. ex Arist. 
lib. de Relig. Christ and Suida in Dion. Areopag. 
and Seger. , in Chron. 10. Strac. in Pass, Part. 
S. Homil. 2, with W. Baudart, in Apophthegm 
Christian, 1st book 7th edition, A. D. 1640, p. 17, 
on the name Dionysius Areopagita. 

Note. — Touching the manner of the death, or 
martyrdom, of Dionysius the Areopagite, we find 
nothing stated in ancient, trustworthy writers ; hence 
we have said nothing about it, though some have 
written, that he was beheaded at Paris; for which 
statement we let them be responsible, since their 
accounts of this event differ in regard to the manner 
in which, as well as the time when, it is said to have 
occurred. See in the above-mentioned Apophthegm 
Baudartii. 



PUBLIUS, BARSIMAEUS, BARBELIUS, AND HIS SISTER 

BARBA, SLAIN FOR THE NAME OF JESUS 

CHRIST ABOUT THE YEAR 112. 

It is also stated that Publius, bishop of the church 
at Athens, a good and pious man, was slain for the 
name of Christ; likewise, Barsimaeus, bishop of the 
church at Edessa, and with him, Barbelius and his 
sister Barba, who had been baptized by him; all of 
whom, steadfastly contending for the truth, obtained 
the martyrs' crown. Compare foh. Gysii Hist. 
Mart,fo/. 15, col. 3, with the Introduction to the 
Martyrs Mirror of the Defenseless Christians, 
printed A. D. 1631, fol. 93, col. 1. 



JUSTUS AND PASTOR, SLAIN FOR THE FAITH AT 
COMPLUTUM, ABOUT THE YEAR Il6. 

That Justus and Pastor were deprived of life at 
Complutum, a city in Spain, for the same reason 
for which the aforementioned martyrs were slain, 
namely, for the testimony of Jesus, the Son of God, 
this we find stated in different ancient writers. See 
above. 



PHOCAS, BISHOP OF PONTUS, PUT TO DEATH IN A 

LIME-KILN, AND IN BOILING WATER, FOR 

THE NAME OF JESUS CHRIST, AT SINOPE, 

ABOUT THE YEAR Il8. 

Phocas, a son of Pamphilius, the first bishop of 
the church in Pontus in the city of Sinope, on being 
brought, in the time of Trajan, before Africanus, 
the Governor of Pontus, who urged him to sacrifice 
upon the altar of Neptune, steadfastly refused to do 



MARTYRS MIRROR. 



105 











this; on account of which he was sentenced by the 
Governor to die for the name of Christ; which death 
he suffered after many pains and torments, and was 
thus numbered with his slain fellow-brethren. Re- 
garding the death of this man, see A. Mell., ist 
book of the Hist, der vervolg. in Mart., fol. 27, 
col. 1 , ex Adone, in Comment. At. 6. Aster. Orat. 
de Phoca. Also, concerning the time of his death, 
for the year 118, seejoh. Gysii Hist. Mart., fol. 15, 
col. 4. 

Touching the manner of his death, P. J. Twisck 
gives the following account: "Phocas, in Pontus, 
refusing to sacrifice to the gods, was thrust, accord- 
ing to the command of Emperor Trajan, and for 
the name of Christ, into a lime-kiln full of glowing 
coals, then cast into boiling water and thus killed. 
P.J. Twisck, Chron., 2d book, for the year 118, 
p. 37, col. 2, from Adon. Vinnens., lib. 6, fol. 166, 
Vinefol. 519. 



FAUSTINA AND JACOBITA PUT TO DEATH, FOR 

THE FAITH, AT BRESCIA; AND ELENTHERUS 

WITH HIS MOTHER ANTHIA, IN SICILY, 

A. D. I20. 

About this time several persons were put to death 
for the name of Christ; as Faustina and Jacobita, 



at Brescia in Italy ; Elentherus with his mother 
Anthia, and others, at Messina in Sicily, etc. ; all 
of whom, contending steadfastly, even unto death, 
departed with a joyful hope. As regards the perse- 
cutions of this time, compare foil. Gysii Hist. 
Mart., fol. 115, col. 4, with A. Mellinus, P. J 
Twisck, and others. 



SEVERE PERSECUTIONS OF THE BELIEVERS ABOUT 
THE YEAR I3O. 

About this time, writes P. J. Twisck, the instru- 
ments of the devil could not invent punishments 
severe enough, but what they considered the Chris- 
tians worthy of. For they were watched in their 
houses as well as without; men cried out against 
them in all public places ; they were scourged, 
stoned, and dragged about; their goods were plun- 
dered; they were apprehended; red-hot iron plates 
were applied to their bare bodies; they were placed 
in a certain instrument made to torture malefactors ; 
they were put into the deepest and darkest places 
of the prisons, where they were slain, yea, they were 
afflicted with excruciating torments. P. J. Twisck, 
Chron., 2d book, for the year 130, page 39, col. 2, 
and page 40, col. 1, from fan Crespin in den staet 
der Kerken. 



106 



MARTYRS MIRROR. 



GETULICUS, SYMPHOROSA WITH HER SONS, CERI- 

ALUS AND AMANTIUS, PUT TO DEATH FOR 

THE FAITH, AT FRIVOLI; AND SAPPHIRA 

AND SABINA AT ROME, A. D. 1 36. 

Getulicus, a teacher at Frivoli in Italy, Sym- 
phorosa with her sons, and Cerialus and Amantius, 
were put to death in that city for the faith. It is 
also stated that Sapphira, a maiden from Antioch, 
and Sabina, the widow of Valentinus, had to lay 
down their lives, at Rome, for the same reason. 
Joh. Gy sit Hist. Mart.,fol. 15, col. 4. 



PTOLOMEUS, A GODFEARING MAN, PUT TO DEATH 

AT ALEXANDRIA, IN EGYPT, FOR THE FAITH 

IN JESUS CHRIST, ABOUT THE YEAR 144. 

It is stated that Ptolomeus was a pious and god- 
fearing man, who had converted his wife from the 
blindness of heathendom to the faith. He was appre- 
hended for the truth of Christ. Asked, whether he 
was a Christian, he, as a lover of the truth, immedi- 
ately confessed that he was. After this confession, 
he was cast into prison, in which he suffered so long 
as to become completely emaciated. Finally he was 
delivered to the judge Urbicius, who shortly after- 
wards had him put to death; and thus Ptolomeus 
became a faithful martyr of Jesus Christ. Compare 
Joh. Gysii Hist. Mart., printed at Dort, 1657, 
fol. 15, col. 3, with Abr. Mell., 1st book of the 
Hist, der vervolg. Mart., also, printed at Dort, 
A. D. i6ig,/ol. 32, col. 2, from Just. Philos. Apol. 
prima Christian Euscb., lib. 4, cap. 17. 



LUCIUS, A PIOUS CHRISTIAN, ALSO PUT TO DEATH 
AT ALEXANDRIA, ACCORDING TO THE PRE- 
CEDING SENTENCE, TOGETHER WITH AN- 
OTHER, WHO MADE THE SAME PRO- 
FESSION, ABOUT THE YEAR 1 44. 

In Historia Ecclesia Eusebii Pamphilii Ccesari- 
eusis, mention is made of a certain Lucius, who was 
greatly dissatisfied with the sentence and execution 
of the aforementioned pious man Ptolomeus, and, 
therefore, demanded a reason for it from the judge, 
at the same time confessing himself a Christian ; 
which cost him his life, even as it did the man for 
whom he interceded. 

The words in the book mentioned above are as 
follows: "When Lucius, who was also a Christian, 
perceived that so presumptuous a sentence was pro- 
nounced against Ptolomeus, he said to Urbicius (the 
judge) : ' Pray, tell me, for what reason do you 
sentence this man so hastily, and cause him to be 
led to execution, merely on account of one word, 
because he confesses himself to be a Christian? If 
there were another, who would confess all manner 
of sin, such as murder, adultery, or any other 
crime, would you also act so hastily, and sentence 
him to death immediately? This is not proper, O 
Urbicius ! it does not become a good emperor, a 



wise bachelor, the son of the emperor, or the sena- 
tors to act thus. ' Then said Urbicius to Lucius : 
' It appears to me that thou also art a Christian. ' 
When Lucius replied: 'It is true, I am one. Then 
Urbicius commanded that he should be led forth to 
death. Thereupon Lucius said: 'I thank thee, for 
releasing me from these wicked lords, and sending 
me to the kind and best of fathers, the king of all 
things, namely, our God.' Another who also boldly 
confessed that he was a Christian, was put to death 
by virtue of the same sentence. ' ' Thus far, Eusebius 
in the 4th book of his Church History, in the 17 th 
chapter, Dort edition, A. D. 1588, fol. 72, col. 1, 
compared with A. Mellinus and foh. Gysius, in 
the passages quoted concerning Ptolomeus. 



FELICITAS WITH HER SEVEN SONS, JANUARIUS, 

FELIX, PHILIPPUS, SYLVANUS, ALEXANDER, 

VITALIS, AND MARTIALIS, PUT TO DEATH 

FOR THE FAITH, AT ROME, A. D. 164. 

Felicitas was a Christian widow at Rome, and 
had seven sons, whose names were : Januarius, 
Felix, Philippus, Sylvanus, Alexander, Vitalis, and 
Martialis. These lived together with their mother 
in one house, as an entire Christian church. Of the 
mother it is stated, that by her Christian communion, 
(conversation) which she had with the Roman 
women, she converted many to Christ. The sons, 
on their part, also acquitted themselves well by win- 
ning many men to Christ. 

Now-, when the heathen priests complained of 
this to Antonius, the Emperor — who had resumed 
the persecution which had begun with Trajan, but 
had subsided — saying, that there were not only 
men, but also women, who blasphemed the gods, 
despised their images, trampled under foot the 
Emperor's worship of the gods, yea, turned away 
many from the old religion of the Romans; that this 
was principally done by a certain widow, named 
Felicitas, and her seven sons, and that, therefore, 
in order to prevent this, they must be compelled to 
give up Christ, and sacrifice to the gods, or, in case 
they should refuse to do so, be put to death, the 
Emperor, prompted or instigated hereby, gave to 
Publius, the provost, or chief magistrate of Rome, 
full authority over them. 

Publius, willing to spare Felicitas, as being a 
highly respectable woman, first secretly summoned 
her and her sons into his own house, where he 
entreated them with fair words and promises, but 
afterwards threatened to punish them with severe 
tortures, unless they would forsake the Christian 
religion, and readopt the old Roman worship of the 
gods. Felicitas, remembering the words of Christ, 
' ' Whosoever shall confess me before men, him will 
I confess also before my Father which is in heaven," 
did not seek to evade the issue by using dissimulat- 
ing or indirect words, but answered briefly thus: "I 
am neither moved by thy flatteries and entreaties, 
nor am I intimidated by thy threats; for I experience 
in my heart the working of the Holy Ghost, which 
gives me a living power, and prepares me for the 



MARTYRS MIRROR. 



107 



conflict of suffering, to endure all that thou mayest 
lay upon me, for the confession of my faith." 

When Publius could not move the mother from 
her steadfast purpose, he said to her: "Very well; 
if it seems pleasant to thee, to die, die alone, but 
have pity and a mother's compassion for thy sons, 
and command them, to ransom their own lives at 
least, by sacrificing to the gods. ' ' 

Thereupon Felicitas said to the judge: "Thy 
compassion is pure wickedness, and thy admonition 
is nothing but cruelty: for, if my sons should sacri- 
fice to the gods, they would not ransom their lives, 
but sell them to the hellish fiend, whose slaves, yea, 
whose serfs in soul and body, they would become, 
and be reserved by him, in chains of darkness, for 
everlasting fire." 

Then, turning away from the judge, to her sons, 
she said: "Remain steadfast in the faith, and in the 
confession of Christ ; for Christ and his saints are 
waiting for you. Behold, heaven is open before 
you; therefore fight valiantly for your souls, and 
show, that you are faithful in the love of Christ, 
wherewith he loves you, and you him." 

This filled the judge with rage against her, and 
he commanded them to smite her on the cheek, 
while he at the same time upbraided her vehemently, 
saying: " How darest thou thus impudently exhort 
thy sons in my presence, and make them obstinate 
to disobey the commands of the Emperor; whereas 
it would be far more proper for thee to incite them 
to obedience toward him ? ' ' 

* Felicitas, notwithstanding that death had been 
threatened her, answered with more than manly 
courage, saying: "If thou, O judge, didst know 
our Savior Jesus Christ, and the power of his God- 
head and majesty, thou wouldst undoubtedly desist 
from persecuting the Christians, and wouldst not 
seek to draw us away from the Christian religion by 
blaspheming his holy name; for whoever curses (or 
blasphemes) Christ and his faithful ones, curses (or 
blasphemes) God himself, who, by faith, dwells in 
their hearts. ' ' 

Thereupon, though they struck her in the face 
with their fists, in order to silence her, she did not 
cease to admonish her sons to remain steadfast, and 
to fear neither tortures nor rack, nor even death 
itself, but to die willingly for the name of Christ. 

Therefore, Publius the judge took each of her 
sons separately, and talked first to one and then to 
the other, hoping by this last resort to draw away 
from the faith, by promises as well as by threats, 
some of them at least, if not all. But as he could 
not prevail upon them, he sent a message to the 
Emperor, stating that they all remained obstinate, 
and that he could in no wise induce them to sacri- 
fice to the gods. Thereupon the Emperor sentenced 
the mother together with her seven sons, that they 
should be delivered into the hands of different exe- 
cutioners, and be tortured and put to death in vari- 
ous ways; yet, that the mother was first to see all 
her sons die, before she herself should be put to 
death. 

In compliance with this sentence, they first 
scourged Januarius, the first-born, to death, in the 
presence of his mother. The scourges were made 



of cords or ropes, to the ends of which balls of lead 
were attached. Those who had to undergo this 
mode of torture were scourged with them on their 
necks, back, sides, and other tender parts of their 
bodies, either to torture them, or in order to martyr 
them to death as was the case in this instance. 
Felix and Philippus, the two brothers next (in age), 
were beaten to death with rods. Sylvanus, also 
called Syllanus, was cast down from a height. Alex- 
ander, Vitalis, and Martialis were beheaded. Last 
of all, the mother was beheaded or put to death 
with the sword. This took place under Emperor 
Antonius Pius. A. Mell., \st book of the Hist., fol. 
33, col. 4 and fol. 34, col. 1 — 3, ex Prudent, in 
Vincentio. Also, Ado. Adon. Mart., 23 Novemb. 
Greg. P. in Natali. S. Felic. Homil. 3, in Eu. 
Bet. Chrysol. Serm. 134. Arta apud Mombrit. 
torn 1. Beda Usuard. 23 Nov. Heur. Erfford. 
Chron., Mart. Rom. Touching the time when this 
took place, see P. f. Twisck, Chron. 2d book, for 
the year 164, page 45, col. 1, from Vincentio, in 
Cal.,fol. 35. 



Of the Fourth Persecution of the Chris- 
tians, under Marcus Aurelius and 
Lucius Verus, which was Com- 
menced ABOUT THE YEAR 166. 

P. J. Twisck, in his Chronicle, gives as the be- 
ginning of the fourth persecution, the year A. D. 
162; the writers of the Introduction to the Martyrs 
Mirror of the Defenseless Christian, fix the begin- 
ning in the year 164 {page 37, col. 2); f. Gysius, 
in Hist. Mart., fol. 16, col. 2, places it in the year 
168, and A. Mellinus makes no mention at all as to 
the exact time of that persecution. However, all 
these writers abound with accounts of the inhuman 
tortures, which the faithful martyrs had to suffer at 
that time.* 

We, in order to pursue a middle course between 
the abovementioned writers, have noted the year 
166 as the beginning of said persecution. However, 
there is but little difference between the above 
writers; for it is probable, that the decrees for the 
persecution of the Christians were first issued about 
the year 162 ; that about the year 164 they were 
carried into effect; and that about the year 168 they 
exhibited their full force, insomuch that the perse- 
cution was then at the height of its fierceness. How- 
ever, we shall proceed to see, how atrociously the 
pious witnesses of Jesus Christ were then treated. 



HOW ATROCIOUSLY THE SINCERE CHRISTIANS 
WERE TREATED DURING THIS PERSECUTION. 

Everywhere, in all the cities, writes P. J. Twisck, 
the imperial edicts and decrees against the Chris- 
tians were posted up; by reason of which the mag- 



* Although' P. J. Twisck has placed the fourth persecution, to- 
gether with the beginning of the reign of M. Aurelius, in the year 
162, he, nevertheless, gives to understand in the sequel of his ac- 
count, that this persecution reached its climax in the year 16S. 
Compare this with the time which the writers of the aforementioned 
Introduction, and/oh. Gysius have recorded. 



108 



MARTYRS MIRROR. 



istrates and officers proceeded very cruelly against 
them, persecuting them even unto death, with great 
atrocity and fury. For, no mode of torture, pun- 
ishment, or death, however great, severe, and un- 
merciful, could be devised, produced, or planned, 
by these wicked men, these tyrants, and instruments 
of" the devil, but what it was thought, that the Chris- 
tians, as accursed, as enemies of the Kingdom, and 
as the cause of all misfortune, deserved a thousand 
times more. To be publicly mocked, eternally im- 
prisoned, exiled, scourged, stoned, strangled, 
hanged, beheaded, and burned, was deemed far too 
little. 

They began, at. this time, to ply the poor people 
with red hot plates until they were dead; to tear 
the flesh ,from their bones with red hot tongues; to 
place them upon iron stools over a slow fire; to fry 
them in iron frying pans ; to roast them on gridirons 
at a slow fire; to cast them, enveloped in close net- 
ting, before wild bulls, to serve as sport ibr them, 
and be tossed into the air by their horns. 

All this was accompanied with still another cru- 
elty. The bodies of the slain were thrown before 
the dogs, and guards placed beside them, to pre- 
vent the Christians from taking away and burying 
these bodies. In short, the misery was so great, 
that at Lyons alone bishop Irenus with nineteen 
thousand of his sheep were cruelly butchered. Thus 
far P. J. Twisck, in his Chronicle, 2d book, for the 
year 162, page 43, col. 2, from Chron. Mich. Sac. 
fol. 103. Chron. Sebast. Fra. Also, Tyd. Thresor 
P. Mernlez. ...... 



JUSTINUS, FIRST SCOURGED, AND THEN BE- 
HEADED, FOR THE TESTIMONY OF JESUS 
CHRIST, A. D. 168. 

Justinus was called a son of Priscus Bacchus, 
and was born of Greek parents, at Neapolis in Pal- 
estine. 

In its proper place we have spoken of the views 
of Justinius concerning baptism on faith, and have 
shown that he was sound and correct in them. 
Now, however, it is proper for us to speak of his 
spiritual birth, of his heavenly fatherland, and how 
conclusively he showed that he was a child of God, 
and a citizen of the heavenly city, filled with all 
good things; which appeared not only in the begin- 
ning and progress of his faith, but especially in the 
end, when he testified to its power with his death, 
and sealed it with his blood. 

In the days of his youth he was instructed in the 
Platonic philosophy, in which he acquitted himself 
so meritoriously, that he received the name Philos- 
opher, yea, he had been led to believe, that his 
learning would soon enable him to see God, which 
was the ultimate object of the Platonic philosophy. 
But it happened one day, as he was going toward 
the sea, in order to meditate in solitude upon what 
he had learned, that (as he himself has confessed) 
there followed him a very grave and- gentle old 
man, who, having entered in a discourse with him, 
respecting the Platonic philosophy, taught him, in 
what true philosophy and happiness consisted, 



namely in the saving knowledge of the only, eter- 
nal, and alone immortal God. 

■ Now, when Justinus inquired for the teachers 
from whom he might learn this divine philosophy, 
the old man refeired him to the writings of the 
prophets, who did not write according to the argu- 
mentation of human reason, but, as certain and in- 
fallible witnesses, left behind what they had seen 
and heard of the Words of truth, and the wonderful 
signs and works of God among his people; and that 
all their prophecies concerning the promised Mes- 
siah and Son of God, were fulfilled in the advent ol 
Jesus Christ, who was born in the reign of Emperor 
Augustus. He therefore admonished him, to pray 
to God, that he would enlighten his heart to this 
saving doctrine, through Jesus Christ, without 
whom it would not be possible for him to attain to 
this saving knowledge. 

"This and many more such discourses (writes 
Justinus) this old man had with me, showing me 
also, how I should further increase, and how I 
might obtain the things necessary to salvation. 
Then he went away, and I saw him no more. Im- 
mediately a burning desire was kindled in my heart, 
and a love for the Scriptures of the prophets and 
those men who had been dear friends of Christ, 
namely the apostles. Then only I became a true . 
philosopher." 

As to how and by whom, beside the instruction 
of the aforesaid old man, he was first instructed and 
baptized, or from what cause he left his native land, 
and came from Syria, Palestine, or Samaria, to 
Rome, of this we find no account. 

He afterwards had a disputation with Tryphon, a' 
Jew. Of this he himself has written an account, in 
which may be seen his correct views in regard to 
different matters of faith, especially to baptism. Of 
this we have spoken in another place. 

But finally, having entered into a controversy 
with Crescens, a Cynic philosopher, and having 
vanquished and confounded him, by the power of 
divine arguments, his uncertain life began to draw 
to a close, and his certain death to approach. For, 
by reason of this, this Cynic (that is, canine) philos- 
opher, conceived such a deadly hatred for Justinus, 
that he swore to avenge it with his death; and from 
that time on did- not cease to lay snares for him, 
and accuse him as a Christian, until he had 
quenched his thirst for blood with the blood of Jus- 
tinus. This, Tatianus, the disciple of Justinus, gives 
to understand in his oration against the Greeks, in 
language not at all obscure, namely, that the above- 
mentioned Crescens did not only seek the life of 
Justinus, but also that of himself. Moreover, Pho- 
tius states that he tasted a joyful and worthy death, 
by the hands of Crescens Cynicus, the person whom" 
we have just mentioned. 

Touching the manner of his death: when Justinus 
had been apprehended, on the accusation of Cres- 
cens, and boldly refused to abandon his faith, or 
sacrifice to the gods, he was sentenced to death by 
Rusticus, the President, and, after having been 
scourged, he was beheaded with the ax, about 
A. D. 168, in the time of the reign of the Emperors 
Marcus Aurelius and Lucius Virus, and of the Pres- 



MARTYRS MIRROR. 



109 



ident Rusticus, as is annotated from Epiphanius. 
Compare Abr. Mell. isl book of the Hist, der, fol. 
37, col. i — 4, and fol. 38, col. 1 — 4, from Just. 
Apol. 2, pro. Christi., concerning his descent and 
name; Dialog, cum Tryphone Jod. Photius in Bib- 
lioth. and Jos. Seal, animad. Chron. Euseb., con- 
cerning his life and conversion; Iren., lib. 1, in 
Bibliotheca de Vita Juslini Chron. Eus. A. D. 154, 
touching his end and death ; Epiph. Hares. 26 
and 46 touching the time when this occurred. Also 
J. Gysii in Hist. Mart., fol. 16, col. 3, 4. Also, 
P. J: Twisck, Chron. 2d book, for the year 154, 
page 42, col. 2, from Johan. Barl., fol. 7. Grond. 
bew, letter A. 



POLYCARP, A DISCIPLE OF THE APOSTLE JOHN, 

AND BISHOP OF THE CHURCH AT SMYRNA, 

PUT TO DEATH WITH FIRE AND SWORD, 

FOR HIS FAITH IN THE SON OF GOD, 

A. D. 168. 

We read in the Revelation of John, that the Lord 
commanded his servant John, that he should write 
a few things to the angel (that is, the bishop or 
teacher) of the church at Smyrna, for the admoni- 
tion of the teacher as well as for the service of the 
church, saying: "Unto the angel of the church in 
Smyrna write: These things saith the first and the 
last, which was dead, and is alive ; . I know thy 

works, and tribulation, and poverty Fear 

none of those things which thou shalt suffer: be- 
hold, the devil shall cast some of you into prison, 
that ye may be tried ; and ye shall have tribulation 
ten days: be thou faithful unto death and I will give 
thee a crown of life." Rev. 2:8 — 10. These words 
of the Lord Jesus indicate that the believers at 
Smyrna, and their teacher, were in tribulation and 
poverty, and that still more suffering was approach- 
ing them ; whereupon he exhorted them to con- 
stancy, and promised to give them the crown of life. 

As regards the teacher of this church, most of the 
ancient writers call him Polycarp, and say, that he 
was a disciple of the apostle John, inasmuch as he 
had heard John preach the word of God, and had 
associated with those who had known the Lord Je- 
sus Christ personally, and had had intercourse with 
him; and that John had appointed him bishop or 
overseer of the church at Smyrna. 

Touching the sufferings which' the Lord said 
would befall him and the church of which he -was 
teacher, this began some time afterwards; in such 
manner that this good shepherd preceded, and 
many of the sheep of his flock faithfully followed 
him. However, we intend to speak here only of the 
shepherd, Polycarp. 

It is stated, that three days before he was appre- 
hended and sentenced to death, he was suddenly 
overcome by sleep,' in the midst of his prayer, and 
while dreaming-, had a vision, in which he saw the 
pillow on which he lay with his head, suddenly tak- 
ing fire and was consumed. Instantly awakened 
thereby, he concluded that he was to be burnt for 
the name of Christ. • 



When those who sought to apprehend him, had 
approached very close, his friends endeavored to 
conceal him, and, therefore, brought him to an- 
other country-seat, where he was nevertheless 
shortly afterwards discovered by his persecutors. 
For they had seized two lads, whom they, by 
scourging them, compelled to say where Polycarp 
was; and although, from the chamber in which he 
was, he might easily have made his escape into an- 
other house near by, he would not do it, but said: 
"The will of the Lord be done." He therefore de- 
scended the stairs, to meet his persecutors, whom 
he received so kindly, that those who had not 
known him before, regretfully said, "What need 
had we to make so great haste, to apprehend such 
an old man." 

Polycarp immediately had a table spread for his 
captors, and affectionately urged them to eat; beg- 
ging of them to allow him an hour's time in which 
to pray undisturbedly in quiet, while they were eat- 
ing; which they granted him. When he had fin- 
ished his prayer, and the hour was up, in which he 
had reflected upon his life, and commended the 
church of which he was teacher, unto God and his 
Savior, the bailiffs placed him upon an ass, and led 
him to the city, on the Sabbath of the great feast. 

Nicetes and his son Herod, called the prince of 
peace, rode out to meet him, took him from the 
ass, and made him sit with them in their carriage, 
seeking in this manner to induce him to aposta- 
tize from Christ, saying: "What matters it" for you 
to say, Lord Emperor, and to offer sacrifice or in- 
cense before him, to save your life." At first, Poly- 
carp made no reply at all, but when they persisted 
in asking him, and demanded an answer, he finally 
said: "I shall never do what you request and coun- 
sel me to do." When they saw that he was immov- 
able in his faith, they commenced to fevile him, 
and, at the same time, thrust him out of the car- 
riage, so that in falling he severely injured his leg. 
He never showed, however, that he had been injured 
by the fall, but, as soon as he had risen, willingly 
surrendered himself again into the hands of the 
bailiffs, to be led further to the place of execution, 
walking as rapidly as though nothing hindered him. 

As soon as Polycarp had entered the circus or 
amphitheatre, where he was to be executed, a voice 
came to him from heaven, saying, "Be strong, O 
Polycarp ! and valiant in thy confession, and in the 
suffering which awaits thee." No person saw the 
one from whom this voice proceeded, but many ol 
the Christians that stood around heard it; however, 
on account of the great commotion, the greater part 
of the people could not hear it. It nevertheless 
tended to strengthen Polycarp and those who had 
heard it. 

The Stadtholder admonished him to have com- 
passion for his great age, and, by swearing by the 
Emperor's fortune, to deny Christ. Thereupon 
Polycarp gave the following candid reply, "I have 
now served my Lord Christ Jesus eighty-six years, 
and he has never done me any harm. How can I 
deny my King, who hath hitherto preserved me 
from all evil, and so faithfully redeemed me?" 



no 



MARTYRS MIRROR. 



Thereupon the Stadtholder threatened to have 
him torn by wild beasts, if he would not desist from 
his purpose, saying: " I have the beasts ready, be- 
fore whom I shall cast thee, unless thou become 
converted betimes. ' ' Polycarp answered unterrified : 
' ' Let them come, for my purpose is unchangeable. 
We cannot be converted or perverted from good to 
evil by affliction ; but it would be better, if they (the 
evil-doers) who persist in their wickedness would 
become converted to that which is good." The 
Stadtholder replied: "If thou art not yet sorry, and 
despisest the wild beasts, I shall have thee burned 
with fire." Once more Polycarp answered, saying: 
' ' Thou threatenest me with a fire, which will per- 
haps burn for an hour, and then soon go out; but 
thou knowest not the fire of the future judgment of 
God, which*is prepared and reserved for the ever- 
lasting punishment and torment of the ungodly. 
But why delayest thou? Bring on the beasts, or 
the fire, or whatever thou mayest choose: thou 
shalt not, by either of them, move me to deny 
Christ, my Lord and Savior. ' ' 

Finally, when the people demanded his death, he 
was delivered by the Stadtholder to be burned. In- 
stantly there was brought together a great heap of 
wood, fagots, and shavings. When Polycarp saw 
this, he undressed himself, and took off his shoes, 
in order to be laid on the wood without any clothes. 
This being done, the executioners were about to lay 
their hands on him, to nail him on the wood; but 
he said: "Let it be so; he that hath given me 
strength to endure the pain of the fire, will also 
strengthen me to reniain still in the fire, though you 
nail me not to the fire-wood." They, accordingly, 
did not fasten him with nails, but simply with a 
rope, tied his hands behind his back. Thus, pre- 
pared for a burnt offering, and placed upon the 
wood like a sacrificial lamb, he prayed to God, say- 
ing, "O Father of thy beloved and blessed Son, 
our Lord Jesus Christ, through whom we have re- 
ceived the saving knowledge of thy holy name; 
God of angels and powers, and of all creatures, but 
especially of all the righteous who live in thy sight, 
I thank thee that thou didst call me to this day and 
hour, and hast counted me worthy, that I may have 
my part and place among the number of the holy 
martyrs, and in the cup of the suffering of Christ, 
so I suffer with him, and thus partake of his pains. 
I pray thee, O Lord, that thou wouldst this day re- 
ceive me, as a fat offering among the number of 
thy holy martyrs, even as thou alone, O God of 
truth, who canst not lie, didst prepare me thereto, 
and didst make it known unto me, yea, hast now 
ultimately fulfilled it. Therefore I thank and praise 
thee, above other men, and honor thy holy name, 
through Jesus Christ, thy well-beloved Son, the 
eternal High Priest, unto whom, with thee and the 
Holy Ghost, be the glory, now and forever. 
Amen. ' ' 

As soon as he had uttered the last word of his 
prayer (the word "Amen"), the executioners ig- 
nited the wood upon which he was placed ; and 
when the flames circled high above the body of 
Polycarp, it was found, to the astonishment of 



everyone that the fire injured him but little, or not 
at all. The executioner was therefore commanded 
to pierce him with a sword, which was instantly 
done, so that the blood, either through the heat of 
the fire, or from some other reason, issued so copi- 
ously from the wound that the fire was almost ex- 
tinguished thereby; and thus this faithful witness 
of Jesus Christ, having died both by fire and the 
sword, entered into the rest of the saints, about 
A. D. 1 68. Compare Euseb., 4th book, 15 chap., 
printed A. D. 1588, page 66—70 with Abr. Mell, 
1st book of the Hist., fol.- 40, 41, col. 1 — 4, from 
Iren., lib. 3, cap. 3. Hares. Hieron. Catal. in 
Polycarp, Euseb., lib. 4, cap. 13, and lib. 5, cap. 19. 
Also, Joh. Gysii Hist. Mart, for the year 168, 
fol. 17, col. 2. Also, P. J. Twisck, Chron. 2d book, 
A. D. 168, page 45, col. 2. 



TWELVE PIOUS CHRISTIANS, WHO HAD COME FROM 

PHILADELPHIA TO SMYRNA, PUT TO DEATH 

ON THE SAME DAY, WITH POLYCARP, THE 

AFOREMENTIONED MARTYR, A. D. l68. 

In the letter which the Holy Ghost directed John 
to write to the angel of the church at Smyrna, 
which we mentioned above, it is indicated, that not 
only the teacher, who is called an angel, namely 
Polycarp, but also some of the church, would have 
to suffer for the name of Jesus Christ. We read : 
"Behold, the devil shall cast some of you into 
prison, that ye may be tried." Rev. 2: 10. This was 
also fulfilled in truth. For it is stated, that not only 
Polycarp, the leader of the church at Smyrna, but 
with him also twelve members of the church, who 
had come from Philadelphia, were put to death for 
the same reason, and in the same manner. 

The words of Eusebius concerning these martyrs 
from Philadelphia, taken from the Smyrna letter, 
are, according to A. Mellinus, as follows: "These 
are the particulars of the martyrdom of Polycarp, 
who had come from Philadelphia to Smyrna, to- 
gether with twelve others, who willingly suffered 
death in the same manner with him; whose names 
are not mentioned, that of Polycarp alone being 
given, because, not only among the Christians, but 
even among the Jews and the heathen, he was fa- 
mous far and wide for his extraordinary godliness. 
These testimonies are finished and sealed with the 
precious blood of the Christians. At the time of the 
fourth persecution ; under the Emperors Marcus 
Aurelius and Lucius Virus, about in the seventeenth 
year of their reign, coinciding with the 168th year 
of our Savior." 

This is what we have found concerning these 
twelve pious witnesses of Jesus Christ, who, as the 
twelve celestial signs, shone forth in faith as well as 
in virtue, but especially in steadfastness; wherefore 
the Lord, who is a rewarder unto his faithful ser- 
vants, will hereafter crown and reward them with 
the unfading crown of glory. See, concerning this, 
Abr. Mell, isl book of the Hist., fol. 42, col. 2, 
from Euseb., lib. 4. 



MARTYRS MIRROR. 



Ill 



CARPUS, PAPYLUS, AGATHONICA AND MANY OTHER 

WOMEN, PUT TO DEATH AT PERGAMOS, IN ASIA 

MINOR, FOR THE CONFESSION OF THE TRUE 

FAITH, ABOUT THE YEAR l68. 

It is recorded that about the same time that the 
aforementioned Christians were martyred, several 
other pious persons suffered death for the name of 
Jesus Christ, and the confession of the Son of God; 
among whom are mentioned by name, three very 
eminent persons, namely, Carpus, Papylus, and a 
woman called Agathonica, together with many 
other women; who were all crowned with the crown 
of the holy martyrs at Pergamos, in Asia Minor, for 
the saving confession of the true faith. Euseb., \th 
book, cap. 15, fol. 70, col. 2. A. Mell., 1st book, 
fol. 42, col. 1, 2. 



GERMANICUS, AN EMINENTLY PIOUS MAN, DE- 
VOURED BY THE BEASTS, AT SMYRNA IN ASIA 
MINOR, FOR THE TESTIMONY OF JESUS 
CHRIST, A. D. 170. 

In P. J. Twisck's Chronicle is found the following 
account for the year A. D. 170: Germanicus, with 
other dear friends of God, had to suffer severe per- 
secution and torture for the name of Christ, and 
was finally cast before the wild beasts, and thus 
willingly ended his life." 20I book, van den under- 
gang, page 46, col. 1, from E?tseb., lib. 4. 

Concerning the cause of his conversion, suffering 
and death, other authors write thus: "When the 
bystanders (while the Christians were being misera- 
bly put to death) beheld with their eyes, that the 
flesh of the martyrs of Christ, by many scourgings 
and stripes, was lacerated and torn loose even to 
the inmost veins and deepest sinews, so that their 
entrails and the most secret parts could be seen 
moving; and that the torturers then strewed pot- 
sherds, sea-shells, and even caltrops on the ground, 
over which they rolled, dragged, and on which they 
pressed the Christians thus tormented, with their 
naked bodies; and that at last, when they, on ac- 
count of the previous torments, could scarcely live 
or draw breath any longer, they cast them before 
the wild beasts, to be devoured by them; I say, 
when the spectators of these tragedies saw, how in- 
humanly these people were treated, and, on the 
other hand, how patiently the suffering Christians 
endured the tortures, they were greatly amazed, 
yea terrified. 

' ' Among these was the aforementioned Germani- 
cus, who, being strengthened through the grace of 
God, so powerfully overcame the natural and innate 
weakness of the mind, which so much dreads the 
bodily death, that, on account of his singular stead- 
fastness, he could well be considered one of the 
most eminent martyrs. For, when the Stadtholder 
sought to persuade him, and to move him by soft 
words, to spare the bloom of his youth, and to have 
mercy upon himself, he despised his counsel, and, 
for the sake of the Lord Jesus Christ did not count 
his youthful life precious. ' ' 



' ' After that, it is stated by the ancient writers, 
how the wild beasts were let out to him, and how 
greatly he desired to be devoured by them, that he 
might be delivered from this body of sin and death; 
so that both Jews and heathen who stood by, were 
exceedingly astonished at him. Thus this pious wit- 
ness of the Son of God departed this life with an 
immovable heart, and became united with Christ, 
his blood-bridegroom and Savior." Compare Abr. 
Mell., 1st book, of the Hist., fol. 39, col. 1, 2, with 
foh. Gysii Hist., fol. 16, col. 4, and fol. 17, col. 1, 
from Euseb., lib. 4. 



VETIUS, SURNAMED PAGATHUS, PUT TO DEATH ON 

THE RIVER RHONE IN FRANCE, ABOUT THE 

YEAR 172.* 

When the persecution of the Christians on the 
River Rhone, at Lyons and Vienne, in France, did 
not cease, but increased the longer the more, so 
that those who confessed the name of Christ, were 
forbidden, first their houses, then their bath-rooms, 
and afterwards all public places, so that they could 
stay neither in the house, nor in the city, nor with- 
out, which was a cause of much suffering to them, 
it happened, that, some of the brethren of the 
church of God there, having been apprehended and 
brought before the President for examination, a cer- 
tain brother, called Vetius, and surnamed Pagathus, 
young in years, but old and strong in the faith, 
went boldly before the judge, and made himself 
known as a defender of the apprehended Christians, 
whose cause he undertook to vindicate. The Judge, 
when he had heard his defense, refused it, and 
asked him, whether he also was a Christian, or be- 
liever in Christ, upon which he candidly confessed 
that he was. Immediately he was enrolled among 
the Christian martyrs, and was called the Advocate 
of the Christians. 

He was so pious and virtuous in his life that Eu- 
sebius Pamphilius calls him : ' ' Filled with ardent 
and divine love of the Spirit; yea, testifies, that he 
had a perfect love to God, and was upright towards 
all men; and that his life, though he was a youth, 
was so tried and acceptable, that he excelled many 
old persons, since he lived justly and unblamably, 
being ever ready to minister to the servants of 
God." 

It is finally stated that he followed the holy 
teacher Zacharia, who had shown perfect love to- 
wards the holy martyrs, and assisted and supported 
them; and also, that, according to the example of 
Jesus, his Savior, he laid down his life for his sheep 
and friends; that is, gave his life for the truth, from 
love to the church of God, and to be a pattern of 
constancy to them. Compare Euseb., $th book, 
cap. 1, fol. 80, col. 1, 2, with Abr. Mell, 1st book, 
fol. 43, col. 1, 2, on the title Vetius. Also, foh. 
Gys., fol. 17, col. 3, though he differs with the 
others in regard to the time. 

* J- Gysius fixes the beginning of this persecution of the Chris- 
tians, at Lyons and Vienne, on the river Rhone, in the year 179 ; but 
other authentic writers commence it with the year 172. 



112 



MARTYRS MIRROR. 



ATTALUS, ROASTED IN AN IRON CHAIR, CAST BE- 
FORE THE WILD BEASTS, HIS THROAT CUT, 
AND BEHEADED, ON THE RIVER RHONE, . 
ABOUT THE YEAR 1 72. 

At the time that this awful pressure of conscience 
continued under the Emperors Marcus Aurelius and 
Lucius Verus, ceasing not until those who endeav- 
ored to live a Christian life according to their faith, 
had ended their lives under many torments, it came 
to pass that a certain pious Christian, called Attalus, 
who had been apprehended for the name of Jesus, 
his Savior, was most inhumanly tortured, to the 
extent even, that he was placed over the fire in an 
iron chair, and roasted. When he was asked, what 
name the God of the Christians had, he answered: 
"Where there are many gods, they are distin- 
guished by names; but where there is but one God, 
no name is necessary." He was finally brought 
into the amphitheatre, to be devoured by the wild 
beasts. But when these, either providentially, or 
because they were already sated, did not touch him, 
neither with their claws, nor with their teeth, he, 
together with other pious martyrs, was stabbed 
through the throat. Some write that he was then 
beheaded. Compare /tf/z. Gys., fol. 17, col. 4, and 
fol. 18, col. 1, with P. J. Twisck, Chron. 2d book, 
for the year 172, page 46, col. 1, from Hist. Andr. 
fol. 19. Also, Introduction to, etc., fol. 38, col. 1, 
taken from httscb., lib.. 5, cap. 2 and 3. 



ALEXANDER OF PHRYGIA, FIRST DREADFULLY 

TORTURED, AND THEN EXECUTED WITH THE 

SWORD, FOR THE CONFESSION OF THE SON 

OF GOD, ON THE RIVER RHONE, ABOUT 

THE YEAR 172. 

The ancient writers mention also a certain pious 
man, called Alexander, a physician, and native of 
Phrygia, who was put to death on the same day and 
place when and where the abovementioned Attalus 
laid down his life. Concerning the cause of his im- 
prisonment and death, it is stated, that, when At- 
talus and other Christians were being examined, 
this Alexander of Phrygia stood near the judgment 
seat, and considerably strengthened and encour- 
aged, by motions and signs, the Christians who 
were making their defense and confession before the 
Judge, to the end that they should continue stead- 
fast in the truth once received. When the people 
that stood around, murmured on this account, he 
was apprehended, and, being interrogated in regard 
to his views, he answered: "I am a Christian, and 
made the same confession that Attalus and the 
others who had been apprehended and were stand- 
ing before the" tribunal, had made. He was there- 
fore immediately sentenced to the amphitheatre, 
there, together with others, to be forthwith torn or 
devoured by the beasts. Thither he was then taken 
but the execution was deferred until the following 
day. The next day he was brought forth, to 
fight with the beasts; however, he was first exceed- 



ingly tortured with all sorts of executioner's instru- 
ments. In this he bore himself with such fortitude, 
that he was not once heard to sigh, or to utter the 
least word of complaint; yea, he was not seen to 
manifest a single sign of distress or pain; only that 
he spoke to God in his heart. Finally, instead of 
fighting with the wild beasts, he was executed with 
the sword, and thus sealed with his blood the truth 
of the Son of God, which he had maintained. Com- 
pare with the authors who have been adduced above 
in regard to the death of Attalus, Abr. Mcllin., 1st 
book, fol. 43, col. 4, and fol. 44, col. 1 . 



MATURUS, SANCTUS, BLANDINA, AND A YOUTH 

FROM PONTUS, MOST MISERABLY TORMENTED, 

ON THE RIVER RHONE, ABOUT THE 

YEAR 172. 

It is manifest from the ancient writers, that in 
and about the time that Attalus was slain, various 
other martyrs were likewise put to death for the 
sake of Jesus Christ, almost in the same manner, 
or, at least, with equally great torments. Some ot 
these martyrs are not mentioned, while others are, 
namely, Maturus, Sanctus, Blandina, and a youth 
of fifteen years, from Pontus. Touching the circum- 
stances of their suffering and death, we find that, 
in substance, it occurred, in the following manner: 

First, three of the aforementioned persons, namely, 
Maturus, Sanctus, and Blandina, were exceedingly 
and dreadfully tormented, especially Blandina, for 
whom the others stood in great fear, that, not being 
able to endure the pain, she might be in danger ot 
denying Christ. But she was so steadfast in all her 
sufferings that the hands of the executioners grew 
tired before her heart would faint. It is a cause ol 
great astonishment, what Eusebius Pamphilius has 
written concerning her, namely, that the execu- 
tioners began early in the morning, and continued 
tormenting her all day until evening, so that they 
were much surprised, how it could be possible that 
life was not yet extinct in her. However, he explains 
this by saying that as often as she repeated her con- 
fession, crying: "I am a Christian," her heart was 
strengthened, so that she was again enabled to 
endure the pain. 

• Sanctus, who was a deacon, or one who minis- 
tered to the poor, was tormented with red-hot plates 
of copper, which were applied to his belly. Being 
questioned, in the meantime, in regard to his name, 
parentage, and native country, he named neither ot 
these, but simply said: "I am a Christian; that is 
my name, my parentage, and my country; indeed, 
I am altogether nothing else than a Christian." 
This inflamed the tyrants with unspeakable rage 
against him, and they continued to torment him 
on his whole body, to such an extent, that it was 
but one wound. But he remained fearless and un- 
daunted; for the heat of the fire was tempered by 
the heavenly consolations of Jesus Christ, which he 
experienced in his soul. 

Maturus was treated almost in the same manner, 
and remained equally steadfast. Having been thus 



. 



MARTYRS MIRROR. 



113 



dreadfully tormented, the aforementioned three 
persons were again cast into prison. Then they 
were again taken from the prison, and tormented 
once more; first Blandina, and then Maturus. and 
Sanctus. The mode of torture was, according to 
Eusebius, by many stripes; but Abr. Mellinus states, 
"That they were scourged a second or third time, 
with all kinds of rods, as well as beaten with sticks, 
cudgels, and three-cornered and barbed splinters; 
and also, pinched, cut, carved and torn, with all 
sorts of hooks, cutting-knives, claws, pincers, and 
iron combs." Finally, when many thousands had 
collected about the amphitheatre, Maturus and 
Sanctus were placed, in the same manner as the 
aforementioned Attalus, on iron chairs, under which 
a great fire was kindled, so that their flesh, lacerated 
by many stripes, was forthwith consumed by virtue 
of the fire; however, when the enemies of the truth 
saw that their spirit was immovable, they beheaded 
both of them. 

Of Blandina it is stated that she was stretched out 
cross-wise, and tied to a stake, to be cast as food 
before the wild beasts; however, she was taken away 
again, and led into prison. But afterwards, on the 
last day of the games, she was again brought forth, 
together with a youth from Pontus (whom we have 
mentioned above), and who, by the command of 
the judge, had witnessed the suffering and death of 
the preceding martyrs, that it might strike terror 
into his heart. Being placed in the middle of the 
place of execution, before the Judge, they were 
commanded to swear by the gods, which they re- 
fused to do, reproving at the same time, the idolatry 
of the heathen. At this the heathen were much in- 
censed, and again tormented them greatly, yea, so 
much so, that the youth, unable to endure it, gave 
up the ghost. Blandina rejoiced so greatly in the 
steadfastness of the departed youth, whom she had 
adopted as her son, as well as in the death of her 
faithful friends, who had already gone through the 
conflict, that, being beaten by the tyrants, she 
leaped for joy. Touching her death, it is stated, 
that she was roasted upon a gridiron, and afterwards 
wound in a net, thrown before bulls, which tossed 
her many a time high up with their horns, and then 
let her fall down again. She, however, not being 
dead yet, the judge commanded that her throat be 
cut, which was done; though others say that she 
was thrust through with a sword. Thus did this 
pious martyress, and the other three martyrs of 
Jesus end their lives, and are now awaiting the 
blessed reward which the Lord will give on the 
great day of recompense to all those who have suf- 
fered and fought even unto death, for his name's 
sake. Compare Bused. , lib. 5, cap. 1 — 3, edit. Dord., 
1588,/*?/. 81—86 with Abr. Mell., 1st book, fol. 43, 
col. 2 — 4, about Blandina and Ponticus ; also, 
fol. 44, col. 1, 2, about Sanctus and Maturus. 
Also, Introduction, etc., fol. 3S, col. 1, 2. Also, 
f. Gys., 1657, fol. 17, col. 3, 4. 



AN OLD MAN OF NINETY YEARS, CALLED PHOTINUS, 
MISERABLY MALTREATED FOR THE TESTIMONY 
OF JESUS CHRIST, BEFORE THE TRIBUNAL, 
AT LYONS, IN FRANCE; WHO AFTER- 
WARDS DIED- IN THE PRISON, 
ABOUT THE YEAR 1 79. 

In Eusebius' Church History, as well as in several 
other ancient writers, mention is made of a certain 
old man, of more than ninety years, called Photinus, 
a teacher of the church at Lyons, in France. It is 
stated of him, that on account of his great age he 
could not walk, but, having such a burning desire 
to die for the name of Christ, he, as A. Mellinus has 
recorded, had himself carried before the judgment- 
seat, in order to be sentenced to death with the 
other martyrs. When he was brought to the tri- 
bunal by the soldiers, the magistracy of the city of 
Lyons, and the whole multitude of the people fol- 
lowed him, and began to cry out, that he was a 
Christian, together with much calumniating and 
abusive language. Eusebius says, that, as this old 
man stood before the Judge at the tribunal, the 
common people began to cry: "This is Christ him- 
self." 

When the Judge thereupon asked him, who the 
God of the Christians was, he answered with re- 
markable candor: "If thou art worthy of it, thou 
shalt know." This displeased the Judge so greatly, 
that he commanded that this pious witness of Jesus 
should be struck in his face with fists. Upon this, 
he was most unmercifully pushed, kicked, pulled, 
and knocked by the by-standers, and thrown at 
with whatever they could get hold of, without regard 
to the feebleness of his age; yea, they considered 
those accomplices with him, who did not show 
enough diligence in assaulting and every way abus- 
ing this aged man. 

Photinus, having been thus maltreated, yea, nearly 
beaten to death, so that life seemed almost extinct, 
was taken from the tribunal back into prison, where, 
after two days of great misery, having commended 
his soul into the hands of God, he died, and thus 
attained to a blessed end. Compare Euseb. , $th book, 
2d chapter, fol 83, col. 1, 2 with foh. Gys., fol. 18,. 
col. 1, on the name Photinus. Also, A. Mell., 1st 
book, fol. 46, col. 2, from various other authors. 
Also, Introd7iction, fol. 38, col. 1, erroneously called 
Photimus. 



ALCIBIADES, A PIOUS CHRISTIAN, MARTYRED AT 
LYONS IN FRANCE, ABOUT THE YEAR 1 79. 

In the letter of the church at Lyons and Vienne, 
there is mentioned, among various pious martyrs 
who suffered for the name of Jesus Christ, Alcibiades, 
of whom it is stated that he held a very retired and 
austere life, his diet consisting of nothing but salt, 
bread and water. This manner of life he also wished 
to continue in prison, but being instructed by the 
pious man Attalus, that thereby he would leave to 
his brethren and fellow-martyrs a seeming reproach 
for luxuriousness of life, if they would not do like- 
wise, he thenceforth partook also of other food, with 



114 



MARTYRS MIRROR.. 



thankfulness. However, this did not last long, since 
he was soon deprived, not only of food, but of life 
itself; for in the aforementioned letter he is called a 
martyr, which was generally understood to mean 
one of those who suffered a violent death for the 
name of Jesus, the Son of God, and had valiantly 
passed through the conflict. Compare Ez(seb. , 5th 
book, cap. 3, with Abr. Mell., ist book, fol. 49, 
col. 3, 4. 



EPIPODIUS OF LYONS, AND ALEXANDER, THE GREEK, 
MARTYRED FOR THE TESTIMONY OF THE EVAN- 
GELICAL TRUTH, AT LYONS IN FRANCE; 
THE ONE BEHEADED, AND THE OTHER 
CRUCIFIED, ABOUT THE YEAR 1 79. 

In the seventeenth year of the Emperor Marcus 
Aurelius, there were slain, among other pious 
martyrs at Lyons in France, Epipodius, a citizen 
of Lyons, and Alexander, a Greek by birth; whose 
imprisonment, suffering, and death occurred in this 
wise: When the heathen thought that the Christian 
name was entirely extirpated at Lyons and Vienne, 
and that no person who confessed it was remaining, 
these two, as the remainder of the Christians there, 
were betrayed, accused, and, three days afterwards, 
placed before the tribunal of the Governor. There 
they were interrogated in regard to their name and 
confession of faith, to which questions they candidly 
replied. Their answers enraged the judge beyond 
measure, and he commanded that Epipodius, who 
was the principal speaker, should be smitten on the 
cheek, which was done in such a manner that he 
bled from his nose and mouth. But this made this 
champion of Christ, thoagh he was still young, only 
the bolder and firmer, and he said: "I confess that 
Christ, with the Father and the Holy Ghost, is the 
only true God; and I deem it right, that I should 
pour out my soul (that is, my life) for him who is 
my Creator and Redeemer; for thus, my life will 
not be taken from me, but changed into a better 
one. Besides, it matters but little, how and in what 
manner this weak body is released and separated 
from the soul, only so that the soul be returned to 
God, its Creator." 

When Epipodius had, in steadfastness, finished 
this confession, he was suspended, at the command 
of the Judge, on a stake, on both sides of which the 
executioners stood, drawing deep gashes with cut- 
ting hooks or claws into his sides. In the meantime 
the raging multitude cried, that he should be stoned 
to death, or torn limb from limb; for the Judge was 
much too slow in pronouncing his sentence of death. 
Then the Judge had him brought out with great 
haste, and beheaded, and thus this pious witness of 
the Son of God attained to a blessed end. 

Alexander, the abovementioned Greek, was 
brought out of prison, two days after the death 
of his beloved brother Epipodius, and placed before 
the tribunal, where he defended himself most cheer- 
fully, manifesting, at the same time, his great desire 
to be counted among the number of his slain breth- 
ren and sisters. The Judge immediately commanded 



that Alexander should be stripped, and beaten by 
three executioners, with sticks, cudgels, etc. ; but in 
all these torments he steadfastly called upon God 
for help and succor. In short, the sentence of death 
was pronounced upon him, namely, that he should 
die on the cross. The executioners then tied him 
on the cross; but having previously been wounded, 
by many stripes, to such a degree that his bones or 
bare ribs were visible, as well as the vital parts of 
his viscera, namely, the lungs, the liver, the heart, 
etc., which could be observed moving, he gave 
up the ghost, before the executioners could inflict 
further tortures upon him; and thus, in steadfastness 
he died a blessed death. When this had taken place, 
he was buried with his friend Epipodius, who had 
been beheaded, on the 24th of April 179. Abr. Mell. , 
ist book, fol. 48, col. 1 — 4. ex act. Proconsular. 
Homil. Eucherii Episc. Lugd. sub nomine Eus., 
Emisseni de Blandtna and aliis. Ado Vie?in., 
Mart. 22 April. 

LEONIDES, PLUTARCHUS, AND OTHERS, PUT TO 

DEATH FOR THE NAME OF CHRIST, ABOUT 

THE YEAR 180. 

Leonides, Plutarchus, and others, who had at- 
tained to the Christian faith, were now visited with 
many torments, and put to death for the name of 
Christ. P. J. Twisck, Chron. 2d book, for the year 
180, pag. 47, col. 1. 



WHAT TRANSPIRED WITH THE CHRISTIANS DURING 
THE FOURT.H PERSECUTION. 

This persecution caused an unexpected and terri- 
ble pestilence, which devastated countries and in- 
habitants, especially Italy, so that the Christians 
were forgotten; for there were villages that had 
been ravaged to such an extent, that they became 
entirely depopulated, and lay there waste and with- 
out inhabitants. Keyser s Chronijk, van Christi 
Gebootte tot op Carolus V., printed A. D. 1563, 
fol. 17, col. 1, for the year of the beginning of this 
persecution, 164. 

Likewise, that besides the preceding martyrs 
whom we have mentioned by name, there were also 
put to death, during the preceding persecutions, 
the two pious men Sagaris and Thraseas, together 
with other believing Christians, is shown from 
Eusebius Pamphilius, by A. Mellinus, in the first 
book of his history, fol. 42, col. 2. 



AN ACCOUNT OF THE HOLY BAPTISM 

OF THE MARTYRS IN THE THIRD 

CENTURY. 



SUMMARY OF BAPTISM IN THIS CENTURY. 

[Among the witnesses of true baptism we have 
accorded Tertullian the first place, because it was in 
the very early part of this century that he flourished 
and spread abroad the fame of his doctrine. He re- 



MARTYRS MIRROR. 



115 



buked those who brought such as were too young 
to be baptized, justifying his rebuke with conclusive 
reasons. 

Leonilla, a Christian grandmother, had her three 
grandsons, Sosyphus, Cleosyphus, and Melosy- 
phus, baptized after previous instruction. 

Then comes Origen, surnamed Adamantius, who 
gives very excellent and salutary expositions, not 
only in regard to baptism, but also with reference 
to various other religious matters. 

Three very learned men, Virian, Marcellinus, and 
Justin, confer with one another, and are baptized 
upon their faith ; likewise also Pancratius, the son 
of the believing Chonius; also, Bazilla, an honora- 
ble maiden, who was baptized after having been in- 
structed by Protus and Hiacyntus; and thus also 
was baptized, after having been instructed in the 
faith by Pontianus, Pontus, the son of a Christian, 
called Marcus. 

Nemesius instructed and baptized those who at- 
tained to the faith. 

Cyrillus Hierosolymitanus exhorted those who 
came to his baptism, that they should first fast forty 
days on account of their sins. - 

We conclude with some who in regard to bap- 
tism and the Lord's Supper held views different 
from those of the Catholic (that is, Roman) Church, 
from which latter they had separated themselves, 
and with this completes the account of baptism in 
this century.] 

We do not find it stated by a single authentic 
author, as has been shown, that during the first two 
centuries any one departed from the foundation of 
Christ's true order of baptism, that is, from baptism 
upon faith, by changing this, the true baptism, into 
a vain or infant baptism ; but it appears that in the 
third century there were men who not only origin- 
ated, but also put it in practice and administered 
the same; yet it was adopted only in a few places. 
J. Mehrn. in Baptism. Hist., page 164, num. 10. 
H. Montanus, in Nietighz. van den Kinder-doop, 
second edition, p. 17. 

It would not be out of order to give a two-fold 
account of this matter: in the first place, by whom, 
how, and in what manner baptism was then prac- 
ticed in the true church of God ; in the second 
place, by whom, how, and in what manner, infant 
baptism originated and was observed by some, at 
that time. But since it is not our purpose here to 
refute this error, but simply to show how true bap- 
tism, as instituted by Christ, and practiced by the 
holy apostles, has been observed, taught and 
preached from century to century; and how the 
church of God blossomed in that faith, as a rose 
amidst thorns; therefore we will pass by this ques- 
tion, since it does not properly belong here; how- 
ever, we shall speak of it in a separate place, but 
proceed now in our account. 

About the year 204. — This is the time in which, 
it is stated, the celebrated Tertullian flourished, 
who, seeing that baptism was administered to the 
catechumens (learners) too soon, inasmuch as some 
began to baptize them while they were yet children, 
wrote, in order to prevent this, as follows : " It is 
more expedient to defer baptism, according to the 



condition, circumstances, and age of each particular 
individual, than to precipitate it. Again: "It is 
true, the Lord says : ' Forbid them not to come 
unto me.' Let them come, then, when they in- 
crease in years; let them come, when they learn and 
are taught whereto they come; that they may be- 
come Christians, when they can know Christ. Why 
hasten ye the innocent youths to the forgiveness of 
sins? We should exercise more prudence in tem- 
poral matters, than to entrust with divine things 
those to whom we do not entrust earthly; that they 
may know to desire salvation, in order that it may 
appear that it was given to him, who desired it." 
Lib. de Baptismo, cap. 18. Also, H. Mont. Nie- 
tigheyd, page 17. 

These words contain several dissuasions against 
baptizing too early. The first reason is based on the 
unprofitableness of hastening with it, and is con- 
tained in these words: " It is more profitable to de- 
fer baptism, according to the condition, circum- 
stances, and age of each particular individual, than 
to hasten it. ' ' The second reason is founded on the 
import of the words of Christ: ' ' Forbid them not to 
come unto me;" with reference to which he says: 
' ' Let them come then, when they increase in 
years." The third reason he bases on the innocence 
or simplicity of those children, saying: "Why has- 
ten ye the innocent youths?" The fourth reason he 
founds on the imprudence manifested thereby, say- 
ing: " We should exercise more prudence in tem- 
poral matters than to trust with divine things those 
to whom we do not entrust earthly things." The 
fifth reason, finally, he bases on the desire for salva- 
tion which the candidate for baptism must have, 
saying: "That they may know to desire salvation, 
in order that it may appear, that it was given to 
him who desired it. ' ' 

It appears therefore throughout these words of 
Tertullian, how greatly he was opposed to having 
baptism administered too hastily to ignorant and 
inexperienced young persons; and, on the other 
hand, how gratifying would it have been to him, if, 
having reached the years of maturity, and been in- 
structed and taught, they would have been baptized 
upon their own desire to be saved. 

This manner of baptizing he mentions in another 
place, stating at . the same time, how this baptism 
was administered by him and his own people. He 
says: "When we go to the water, and first begin 
with baptism, we confess there, even as we did be- 
fore in the church, under the hand of the overseer,* 
that we renounce the devil with all his adherents 
and angels ; after which we are dipped three times, 
which answers more than the Lord has laid down 
in the Gospel, "f In lib. de Corona Mi/itis, cap. 3 
and 4. Also, H. Mont. Nietigheyd, page 16. 

He states it still more clearly in Lib. de Spccta- 
culis, cap. 4: "When we, having gone into the 
water, confess the Christian faith upon the words of 



* The leader, or minister or bishop. — Publishers. 

t The above quotations from Tertullian, are given by Van 
Braght to show that he in no wise sanctioned infant baptism and 
from the remark at theclose of the paragraph, "whie/i answers (says) 
more than the Lord has laid down in the Cosftel," it appears that even 
Tertullian himself, though, as it appears, he practiced it, does not 
claim gospel authority for it. — The Publishers. 



116 



MARTYRS MIRROR. 



his law, we testify with our mouth, that we have 
renounced the devil, his pomp, and his angels." 

And that this may be practiced and maintained 
in truth, he gives, to the candidates for baptism this 
instruction {Lib. de Baptismo, cap. 20) : ' ' Those 
who are to be baptized, must supplicate with much 
praying, fasting, bending of the knee, and watch- 
ing, confessing all their former sins, so that they 
may show forth John's baptism. ' ' ' ' They were bap- 
tized," says he, "confessing their sins. " Matt. 3:6. 

Then he shows what baptism is, and what it sig- 
nifies; from which we can clearly see that at least in 
his estimation infant-baptism was not authorized. 
He says: "The washing of water is a seal of the 
faith; which faith begins with, and is known by the 
penitence of the believer. We are not washed, in 
order that we may cease to sin ; but because we 
have ceased, and are washed in heart, for this is the 
first immersion of him that hears."* Lib. de Pceni- 
tentia, cap. 6. Also, J. du Bois, Seckerheyd van, 
etc., printed A. D. 1648, , page 47. 

If you wish to learn still more of the views of Ter- 
tullian concerning baptism as instituted by Christ, 
read lib. de Prescript, adversus Hcereticos, cap. 36, 
cited by H. Montamis, in Nietigh., page 23, and 
by J. du Bois (although he misinterprets this pas- 
sage), Contra Montanum, page 44, where Tertullian 
writes thus: "Well, then, ye who would inquire 
more fully into the matter of your salvation, take a 
view of the apostolic churches, in which the chairs 
of the apostles are still occupied by their successors, 
and where their own authentic epistles are still read, 
sounding their voices, and calling up their very 
forms. If Achaia is near you, there is Corinth; are 
you not far from Macedonia, there is Philippi, and 
there Thessalonica; can you come into Asia, there 
is Ephesus; but are you near Italy, there is Rome. 
Let us see, what she (namely the church there) has 
said, what she has taught, and in what she has 
agreed with the African churches. She recognizes 
one God, the Creator of all things, and Christ Jesus 
from the virgin Mary, the Son of God the Creator, 
and the resurrection of the flesh; she unites the law 
and the prophets with the evangelical and apostol- 
ical writings, and therefrom drinks this faith, which 
she seals with water, clothes with the Holy Ghost, 
feeds with the eucharist, or Lord's Supper, and 
confirms by martyrdom; and receives no one con- 
trary to this institution." Thus far, Tertullian. 

To this we say: "It is indeed true, that he here 
speaks against the errors of Valentinus, Marcion, 
and the like; but since this occasions him to say, 
that all the churches which he mentions, especially 
the one at Rome, in which the apostolic doctrine 
was still sounded at that time, sealed the faith, 
which he opposes to said errors, with water, and 
that they received no one contrary to this institu- 



ing how that the heart must be changed and cleansed with the 
"washing of water, by the word" and then says : "for this is the first 
immersion iiin/nnfiingr) of him that hears," by which he evidently 
means to show that this spiritual change of the heart is first in im- 
portance. Karl Tauchnitz in his Dutch — German Dictionary gives 
the definition of Indoopcn : Einweihen, to consecrate or initiate, of 
which baptism is also a signification. In this sense we might say : 
This is the first baptism, or the first consecration, or the most im- 
portant work of him that hears, or of him that would be saved. — The 
Publishers. 



tion; any one can clearly see, that all the above 
named churches administered baptism at that time 
to adults, who could drink that faith from the evan- 
gelical and apostolical writings; and not this only, 
but could also partake of it by the use of the euchar- 
ist, and confirm it by martyrdom, which are things 
that children cannot do." Ergo. 



TERTULLIAN S VIEWS CONCERNING DIFFERENT 
OTHER MATTERS, ACCORDING TO THE AC- 
COUNT OF P. J. TWISCK. 

"Tertullian," says Twisck, "exhorts Christian 
women, in a book written to his wife, not to enter 
into marriage relations with the heathen, saying that 
it is impossible for them to live long in peace and 
friendship. He says: ' What must the heathen hus- 
band think, when he sees, or hears it said that his 
wife kisses on the cheek the first Christian whom 
she happens to meet?" ' 

"Again, In a book on patience, when speaking 
of the apostates and of withdrawing from them, he 
says that patience governs all manner of salutary 
doctrines, and remarks: 'What wonder then, that it 
also serves to repentance to those who are wont to 
come to the help of the apostate, whether it be man 
or wife, when separated one from another, never- 
theless by such things as are lawful, to be led to 
maintain their widow or widowerhood. It is patience 
that waits for repentance, hopes for it and exhorts 
to it those who would yet at some time attain to 
salvation. How great the benefit it confers upon 
both — the one it preserves from adultery, the other 
it reforms.'* Again he says: ' Do you think that 
it is hard for a Christian to suffer? He would rather 
die himself, than to kill others; and if you smite a 
Christian, he glories in it.' " 

"Again, 'As the religion of others does not con- 
cern us, and neither profits nor harms us; therefore, 
it does not become any one religion to force itself 
upon another, since it must be accepted voluntarily, 
and not by coercion, for what is required is the 
offering of a willing mind.' " (This agrees with Ex. 
25, 35 and 36. Chr. Leonh., lib. 1. Seb. Br. in the 
Arke fol. 1 74. Stand dcr Rcligie, lib. 4. Grond. 
Bern, letter B. Menn. Sym. Doop. C, fol. 8. Th. 
Imbroek, fol. 28.) 

"Again, Tertullian (in his fourth book against 
Marcion) quoting the words of Christ: This is my 
body, that is, a figure of my body, says: 'It would 
not have been a figure, had his body not been real; 
for a phantasm, or mere illusion, cannot have a 
figure or shadow?' With this he means to prove 
that Christ had a real body; and what he here calls 



* The foregoing quotation from Tertullian is ambiguous in the 
Holland language and appears to have been so also in the original. 
Dr. Karl Ad. Heinrich Kellner, Prof, of Theol. at Heidelsheim, in 
his German translation of the " Complete Works of Tertullian" 
renders this passage as follows, which he says he holds as the cor- 
rect rendering : "What wonder then that it (patience) also unites 
itself with repentance and is, aside from separation in the marriage 
relation, the usual means of relief for the apostate — this, however, 
only for the reason that we. whether it be for the man, or whether 
it be for the wife, in widowhood may hope for constancy. It is pa- 
tience that waits for salvation with those who in their own time 
would seek repentance, that longs for it and prays for it. How 
great a benefit it works for both ! The one it preserves from adul- 
tery, the other it purifies." — The Publishers. 



MARTYRS MIRROR. 



117 



a figure, he, in the fifth book, calls a sacrament, 
with the express words : 'The bread and the cup.' 
Still more clearly he says in the first book: ' Neither 
did he despise or reject the bread, by which he 
represented or typified his body. ' 

"He says: 'These words of Christ: This is my 
body, we must understand as though Christ had 
said: This is the sign and figure of my body.' I 
pass over Dionysius Alexandrinus, and Paulinus, 
who both treat in the same manner of the above 
sacrament. ' ' ' Tei tul. Apolog. , cap. 39. Etiseb. lib. 6 
and 9. Daniel Saut., lib. 1, cap. 6. 

"Again, Tertullian says: ' We must not seek the 
faith from the persons, but prove the persons by the 
faith. ' ' ' De Praescript, lib. 4. P. J. Twisck, Chron. 
2d book, page 53, col. 1, 2. 

Note. — Tertullian taught at this time: "We have 
the apostles for authors, who established nothing 
according to their own inclination, but faithfully 
taught the nations that which they had received 
from God." Lib. 1. Prescript. 

He writes further, that "all churches are apostolic 
churches, though they may have been founded long 
after the time of the apostles, if they have but kin- 
ship with the doctrine." Lib. 1. Prase. See Samuel 
Vcltius, in the Geslacht-register der Roomscher 
Successie, second ediiio?i, 1649 pages 115, 116. 

Tertullian says among other things: "The em- 
perors would have believed in Christ, if the world 
had not prevented them ; for they could not become 
Christians, because they had to serve the world, 
and carry on war. ' ' See, Grondelijke Verklaringe 
Danielis ende Johannis, printed at Harlem, 1635, 
on Tertullian. 

Vicecomes, in his first book on baptism, chap. 1, 
notes the following testimony from Tertullian (lib. 1, 
cap. 4. ) : " There is no difference between those 
whom John baptized in Jordan and those Peter 
baptized in the Tiber." With this he intends to 
prove that in the first days of Christianity there 
were neither baptismal fonts nor churches. / M., 
Baptism. Hist., page 275. 

Again says Tertullian: "Thus, when we go into 
the water of baptism, we justly confess our sins and 
the Christian faith." Vicecom., lib. 4, cap. 7, and 
J. M., Baptism. Hist., page 277. 

These last two passages from Tertullian we have 
adduced over and above what was necessary, but 
they are not useless, since they confirm what we 
have said above about baptism ; for by the first the 
superstition which was wont to be connected with 
the water, the baptismal font, and the church in 
which baptism was administered, is removed, or at 
least (per consequentiani) controverted ; and the 
second states that it is proper to confess our sins, 
and the Christian faith, at baptism. And therewith 
he proves that it is not proper to be baptized with- 
out confessing one's sins, and the Christian faith. 
What has been said is sufficient for the intelligent. 
With this we take our leave of Tertullian. 

A. D. 224. — Leonilla, a Christian grandmother, 
had three grandsons, Sosyphus, Cleosyphus, and 
Melosyphus. She begged Romigius that he would 
instruct the three lads in the Christian faith, and 



then baptize them. This was done in a godly 
manner. P. J. Twisck, Chron. for the year 224, 
2,d book, page 60, col. 1 , from Grond. Bew. , letter B. 
Also, Kort verhcel van den loop der werelt, printed 

161 !. page \7-. 

From this it will be seen, that at that time and 
place Christians were not in the habit of having 
their children or grandchildren baptized, unless 
these had reached riper years, and been instructed 
in the faith, which, when they confessed it, they 
were baptized upon. This should be borne in mind. 

A. D. 231. — At this time there flourished as a 
writer the celebrated Origen, surnamed Adamantius, 
who, treating on baptism, writes thus (Homil. 6, 
super. Ezechidem) on Ezekiel, 16:4: "'Neither 
wast thou washed in water to supple thee,' etc.: 
We, who have received the grace of baptism in the 
name of Jesus Christ, are washed unto salvation. 
Simon was washed, and when he had received bap- 
tism, continued with Philip; but not being washed 
unto salvation, he was condemned by him who 
through the Holy Ghost said to him: 'Thy money 
perish with thee. ' It is a matter of great importance 
that he who is washed, be washed unto salvation. 

"Be very heedful of this, ye catechumens, or 
learners, and prepare yourselves by what is told 
you while you are yet under instruction and un- 
baptized; and then come to the washing of water, 
and be washed unto salvation. But be not washed 
as some, who are washed, but not unto salvation; 
like those who receive the water, but not the Holy 
Ghost. 

"He that is washed unto salvation, receives the 
water and the Holy Ghost. 

"Because Simon was not washed unto salvation, 
he received the water, and not the Holy Ghost; for 
he thought he could purchase the gift of the Holy 
Ghost with money, wherein he was not washed 
unto salvation. 

' ' That which we now read as having been spoken 
at Jerusalem, is addressed to every sinful soul that 
seems to believe." Also, H. Mont. Nietigh., 

PP- 36, 37- . 

The above words of Origen indicate the manner 
of baptism which prevailed in his time, namely, that 
the candidates for baptism were first catechumens, 
that is, learners, who were instructed in the faith, 
and had to prepare themselves to this end, before 
they were baptized. For, when he says: "Be very 
heedful of this, ye catechumens, or learners, and 
prepare yourselves by what is told you while you 
are yet under instruction and unbaptized; and then 
come to the washing of water," etc., what else is 
meant by it, than that it confirms what John re- 
quired of those who came to him to be baptized, 
saying: "Bring forth therefore fruits meet for re- 
pentance," Matt. 3:8; that is, prepare yourselves 
by a true reformation of life, so that you may receive 
baptism worthily. 

Then, on the words, Ezek. 16:5: "But thou wast 
cast out in the open field," etc., he (Origen) com- 
ments thus: "If we sin again after the washing of 
regeneration, we are cast away, according to the 
word of God, in the day that we are born: such 
are frequently found, who, after they have been 



118 



MARTYRS MIRROR. 



washed by the washing of regeneration, do not 
bring forth fruits meet for repentance; nor do they 
live up to the mystery of baptism, with more fear 
than they had while they were yet catechumens, or 
learners ; or with more love than .they exercised 
when they were still hearers of the word; or with 
holier deeds than they performed before. Beloved, 
observe what is said in the text: 'Thou wast cast 
out in the open field, for the wickedness of thy soul, 
in the day that thou wast born. " ' H. Mont. , same 
page as above. 

By these words he confirms the import of his 
former declaration, namely, ' ' That those who are to 
be baptized, must first be catechumens, or learners, 
and, being baptized, they must be truly regener- 
ated;" and thus he calls baptism "the washing of 
regeneration," even as Paul, Tit. 3:5. 

Moreover, he complains that those who were 
washed by the washing of regeneration, did not 
bring forth fruits meet for repentance. By this he 
certainly means to say, that the baptized person 
must be truly converted, and bring forth good fruits. 
But how can he be converted, that is, turn from his 
error, who never has erred? And how can it be 
demanded of him to bring forth good fruits, who 
cannot be accused of ever having brought forth bad 
fruits? Hence it is evident that he does not say this 
with reference to the baptism of infants, since these, 
having never erred, or brought forth bad fruits, 
cannot, through baptism, be required to turn from 
error, and bring forth better fruits than they have 
brought forth before. 

That such baptism, accompanied with the morti- 
fying of the flesh, and resurrection unto a new life, 
is taught and commended by Origen, is clearly ex- 
pressed in his comments on Rom. 6:3: "Know ye 
not, that so many of us as were baptized into Jesus 
Christ were baptized into his death?" where he 
says: "But it seems to me that the apostle in this 
chapter does not prefix even the words: 'Know ye 
not,' without a purpose. He thereby proves that at 
that time, that is, in the days of the apostles, it was 
not as it is now, that those who were baptized, 
received only the outward figure of the mysteries, 
but that also the power and intent of the same was 
imparted to them, and this to those who understood 
it, and had been instructed concerning it: that those 
who are baptized, are baptized into the death of 
Christ, and buried with him by baptism; and that 
those who are baptized must walk in newness of 
life, even as Christ rose from the dead, through the 
glory of the Father." Also, H. Mont, page 37. 

This is certainly expressing plainly and unequivo- 
cally, of what baptism he is treating,* namely, of 
such a baptism, of which the power and intent was 
imparted to those who understood it; by which 
they were buried into the death; by which they 
were raised, to walk in newness of life, etc., all of 
which are things that cannot be comprehended, 
much less undertaken and carried out, by infants. 
In this manner he speaks also in other places, as, 

* At this time Orig-en taught that we must appeal to the Holy 
Scriptures; for without these no credence can be given to what we 
say. On Jeremiah , Homil. I. See, Samuel Veltius, in Geslacht-register 
der, etc., page 115. 



for instance, in Homilia 5, 4th and $lh chapters of 
the book Joshua. Again, Homil. 9, 8th and gth 
chapters; Homil. 15, 11th chap. Also, Homil. 7, 
15th chap, of the book of Judges. B. Hist. p. 291. 



NOTICE CONCERNING THE WRITINGS OF ORIGEN 
WITH REFERENCE TO BAPTISM. 

There are a few passages, namely, Homil. 8, on 
the 1 2th and 13th chapters of Leviticus; Homil. 14, 
on the 2d chap, of Luke ; Comment, on the 6th 
chap, of the Epistle to the Romans, from which 
some who at this day uphold infant baptism suppose 
they can draw something to show that Origen was 
not a stranger to their views, but that he sanctioned 
them. But various eminent writers deny, yea, com- 
pletely refute this, it being proven that these pas- 
sages do not belong to Origen, but to Ruffinus, the 
priest at Aquileia, who, it is stated, more than one 
hundred and fifty years after Origen' s time trans- 
lated the works of the latter from the Greek into 
Latin, adding Irom his own, that is, out of his own 
mind the abovementioned passages, and, on the 
other hand, leaving out other matters. To this ex- 
planation we assent. See Ruffinus' prcjatory and 
concluding remarks on Origen s Commentary to the 
Epistle to the Romans. Also, Erasmus 1 account of 
the life of Origen, prefaced to the works of the lat- 
ter, according to J. Mehrn., Bapt. Hist., pp. 283 
and 291. Also, H Mont. Nietigheyd van den 
Kinder-doop, pages 29 — 34, and 42, 43. 

Besides this, various gross errors have of old 
been imputed to Origen, as, for instance, that he 
believed, that the evil spirits would ultimately be 
saved. However, he himself desires this in a certain 
letter written to those of Alexandria, in which he 
complains of the shamelessness of his adversaries, 
who dared in his life time to defame him with slan- 
ders which not even an insane man would utter. 
What, then, must have been the treatment his writ- 
ings received after his death ! 

"We may plainly see," says Jacob Mehrning, 
"from what we still have of the writings of Origen, 
that many ignorant and grossly erring spirits have 
sought to palm off to the simple-minded, their own 
whims under the name of this eminent man, who 
by Jerome (in Prefatione ante Ezechidem) is called 
the second master of the church after the apostles. ' ' 
Bapt. Hist. pp. 288 and 289. Also, H Mont. 
Nietigh. , pages 35, 36. 



TOUCHING DIFFERENT POINTS OF THE DOCTRINE 

OF ORIGEN, ACCORDING TO THE ACCOUNT 

OF P. J. TWrSCK. 

A. D. 231. — "Origen, a man who abounds in 
spiritual allegories, and who practiced himself what 
he taught others, as church history testifies of him, 
began at this time to write his books, and says to 
the catechumens: 'Repent, that ye may receive 
baptism for the remission of sins.' Also: 'He that 
has resolved to come and be baptized, but is not 



, 



MARTYRS MIRROR. 



119 



willing to forsake his evil practices and habits, but 
continues in his former condition, does not come to 
baptism in the proper way.' With reference to this, 
you may read, George Vicelius, in his Form en 
Aenteekening, en Welke Gestalte e7i form de Kerk 
duysent jaer stond, fol. 127. 

"Again: Origen was appointed by Demetrius, at 
Alexandria, catechist, that is, teacher of the pupils 
of the faith, which office was filled before him (after 
the apostles) by Plautinus and Clement. Of his pu- 
pils, Plutarch, Serenus, Heraclides, Heron, and a 
woman, were martyred for Christ, before they were 
baptized, thus obtaining the baptism of fire. 

"After Origen, Heracles, and after Heracles, 
Dionysius had charge at Alexandria of the schools 
of the catechumens, that is, of those who received 
instruction in the Christian doctrine, preparatory to 
baptism. 

' ' Again : Origen says, that no one should be per- 
secuted for his faith, and that he who would live ac- 
cording to the Gospel must not drive or compel his 
brother to an oath, nor swear such an one himself, 
though it be demanded of him. 

"Again: On Matt. 23 he says: The Lord repre- 
hends those teachers who not only do not practice 
what they teach, but also, tyrannously and unmer- 
cifully, without considering the strength of their 
hearers, lay upon them burdens greater than they 
can bear, namely, forbid them to marry, and over 
and above what is expedient, would constrain them 
to an impossible chastity. 

"Again: He says that it is altogether ajetter that 
killeth, that John should be understood literally and 
carnally. Hence he insists strongly upon it, that 
the natural eating of Christ's body avails nothing, 
and that it must therefore be spiritually understood 
and eaten. Euseb., lib. 6. Chron. Seb. Frank, fol. 
101. Leonh., lib. 1. Joh. Anast.,fol. 313. 

"Again: In his 12th, 15th, and 18th Homily on 
the Book of Joshua, Origen writes thus: 'If the 
natural war of Joshua and his people were not a 
figure and antitype of the spiritual war of Christ and 
the Christians, the apostles, as peace-proclaim ers, 
would never have accepted, nor sanctioned the 
reading of the books of Joshua, in the heavenly Je- 
rusalem of the peaceful church and the peace-loving 
children of God. ' And he further proves by many 
arguments, that Christ, the Prince of Peace, teaches 
peace, and not war; and that we are not to fight 
with external, but only with spiritual weapons, 
against the devil, the world, flesh, sin, and death. 

"Again: Speaking of the destruction of Ai, and 
the extermination of the king and the people, he 
says: 'By this we must not understand that the 
saints, at this day in the new Testament, may shed 
blood, and kill with the natural sword: these and 
like events are full of mysteries. ' He explains fur- 
ther, that we must utterly destroy Ai, that is, the 
kingdom of darkness and sin, through the spiritual 
Joshua, Christ Jesus. Col. 1; Eph. 6. 

"Again: Origin {Homilin Mattheo 7) says: 'The 
text in Luke 22, about buying a sword, is perni- 
cious (namely, ior the wicked) if understood liter- 
ally, and not allegorically : for he that should regard 
the letter, and not understand the will and intent of 



God, but sell his garment, and buy a sword, would 
understand the word of Christ contrary to his will.' 

"Again: In the book against Celsus the Second, 
he says that 'war has been abolished by the only 
God.' 

"Again: Of antichrist he says, from 2 Thess. 2, 
that he sitteth in the temple of God, and, a little 
further on, he says: 'Antichrist assumes merely the 
name of Christ, but does not do his works; nor 
does he teach the words of truth. Christ is the 
truth; antichrist is the spurious truth. He shows 
himself here, as though he were Christ and the 
word of God, but is nevertheless the abomination of 
desolation.'" P. J. Twisck, Chron. 3d book, p. 61, 
from Chron. Seb. Fr.,.fol. 65, 78. Hieron. Zauch., 
fol. 56. foh. Heyden N<zmb., fol. 226, 227. 

A. D. 251. — It is recorded that at this time, Vir- 
ian, Marcellinus, and Justin, learned men, in the 
reign of Emperor Decius, conferred with one an- 
other about matters concerning the Christians, and 
were well pleased with this holy religion; and hear- 
ing that Christian believers were baptized, they sent 
for a teacher* called Justin, and asked him to bap- 
tize them. 

Justin rejoiced that such learned men wished 
to take upon themselves the yoke of Christ. He 
began to instruct them, and then had water brought, 
and -baptized them on confession of their faith. 
P. f. Twisck, Chron. 3d book, page 68, col. 2, from 
Wicel. in Choro Sanctorum, Grond. Bew. , letter B. 

A. D. 253. — For this year, we read in an- 
cient authors, that Pancratius, the son of the believ- 
ing Clionius, was baptized at Mount Celius, when 
he was fifteen years old, after he had been un- 
der instruction twenty days. Compare this with 
P. f. Twisck, Chron. 3d book, page 71, col. 1, from 
Wicel. Grond. Bew., letter B. Leonh., lib. 1. 

Touching the circumstances of this matter, that 
is, of Dionysius, who traveled with him, and the 
bishop Cornelius who baptized him, to whom some 
have erroneously ascribed another office, we leave 
it in its own merit and mention it no further. It 
suffices us that it is evident from this, that at that 
time the believers did not have their children bap- 
tized, till they, having attained to understanding 
and riper years, themselves desired to be baptized 
on their faith. 

Same year as above. — Basilla, an honorable and 
discreet maiden, at Rome, in the reign of Emperor 
Galien, learned the Christian faith from the eunuch 
Protus, and Hiacynthus, and was also baptized by 
the abovementioned bishop Cornelius. Grond. Bew. 
van den Doop, printed 1581, letter B., ij. 

A. D. 257. — Pontus, the son of Marcus, a Chris- 
tian, was orally instructed in the Christian religion, 
by the bishop, or teacher, Pontian, and then bap- 
tized. P. f. Twisck, Chron. 3d book, p. 73, col. 1, 
from Grond. Bew., letter B. Chron. Mich., fol. 163. 
Also, Loop der Werelt, by F. H. H., printed 161 1, 
page 47. 

Here notice again that the aforementioned Pontus 
was not of Jewish or heathenish, but of Christian 



* The author employs the word priest ; but priest 
from the word presbyter, that is, elder. We say teacher. 



120 



MARTYRS MIRROR. 



descent; for he is called the son of Marcus, a Chris- 
tian; from which, as in the case of Pancratius, it 
appears that the Christians suffered their children 
to grow up unbaptized, till they attained to the 
years of understanding. 

A. D. 264. — At Rome, under the Emperors 
Valerian and Galien, Nemesius and some others 
catechised ; and, according to the custom of the 
church, when they had held a fast, he baptized all 
who believed. P. J. Twisck, Chron. 3d book, p. 57, 
col. 1 ; word for word. 

Note. — In the tract, Grondig Bewijs, en onder- 
rechting van den Doop, printed A. D. 1581, letter 
B., ij.; ex Codice Mariano, the name Nemesius 
is not put in the nominative, but in the accusative 
(objective) case; so that in this place it seems that 
Nemesius was not the one who baptized, but one 
of those who were baptized. 

About A. D. 290. — The above cited examples 
of those who were baptized on their faith, after hav- 
ing been instructed, are confirmed by various teach- 
ings of Cyril of Jerusalem, whjp then showed how 
those who were baptized should conduct themselves 
before as well as after baptism. Jacob Mehrning in- 
troduces him about the end of this century, or about 
A. D. 290, and adduces from his writings various 
passages which apply in no wise to infant baptism, 
but very appropriately to the baptism which is ad- 
ministered upon faith and repentance. 

In Baptism Hist., pages 317 and 318, he has this 
annotation {cap. 8, ibid) : "Cyril himself exhorts 
some catechumens who before had spent several 
years in sensuality and lewdness, that they should 
not think it grievous to do penance for forty days, 
saying: 'Beloved, forsake that which is present, 
and believe in the things to come. So many years 
you have spent, and served the world in vain; will 
you not, then, begin, and for the sake of your souls, 
abstain for forty days?" ' 

"In Baptism Hist., page 318, we read {Cyril in 
Catech. 2, Mi/stag.): 'Repent, O man, and the 
grace of baptism shall notbe with held from thee." ' 

"Again: Cyril strenuously exhorts such newly 
planted ones unto godliness, so that when they go 
to receive baptism, they will not be rejected, like 
the guest spoken of in the gospel, who did not have 
on a wedding garment. Therefore he says: 'Far 
be it, that any of those who have given in their 
names for baptism, and have been entered on the 
lists, should hear: Friend, how earnest thou in 
hither not having a wedding garment?'" From 
Vicecom., lib. 2, cap. 12, on Cyril. 

"Again he says {Cyril in Catech. 3, Mijstag): 
' Begin to wash your garments by repentance, that, 
being called to the marriage of the Lamb, you may 
be found worthy. ' ' ' 

"Again {Baptism. Hist., page 319, Cyril Cat- 
ech. 1, Mijstag): ' Say to those who are to be bap- 
tized: Hear the voice of the prophet that saith: 
Wash ye, make you clean; put away from your 
souls the evils of your doings before mine eyes; that 
the assembly of the angels may call unto you: 
Blessed are they whose transgressions are forgiven, 
whose sins are covered. ' ' ' 



"Again cap. 6 {Vicec), Cyril admonishes the 
newly baptized: 'As you have put off the old gar- 
ments, and put on those that are according to the 
Spirit, you shall henceforth always walk in white 
garments.' By this we do not mean to say that it is 
necessary for you always to have on white gar- 
ments, but that you are to clothe yourselves in such 
garments as are white, bright, and spiritual before 
God. And in cap. 10, he says: 'Would to God, 
that we could all of a truth say: My soul is joyful in 
the Lord; for he hath clothed me with the garments 
of salvation, and with the robe of gladness.' " 

Then he shows how holy, divine, and blessed a 
thing it is, to have joined one's self by baptism to 
the nobility of Christ, that is, to his church. It is 
truly wonderful, how affectionately, sweetly, and 
comfortingly he addresses them, saying: "You 
have now given in your names to the nobility of 
Christ, and have received the bridal torches, the 
desire for the kingdom of heaven, the good pur- 
pose, hope, etc." And, cap. 38, he thus addresses 
the baptized: "Now the odor of salvation is on you, 
O ye enlightened! Gather you heavenly flowers, to 
make heavenly crowns of them. Now, now! the 
odor of the Holy Spirit smells sweetly on you. 
You have been at the gate of the King's palace. 
Would to God, that you were already led before 
the King himself. The blossoms have now appeared 
on the trees; but, oh! that the fruit also were con- 
ceived !" Jac. Mehrn. Baptism. Hist, on the third 
century, page 320. 

How could it be possible that Cyril of Jerusalem 
should have taught differently concerning baptism, 
than the Anabaptists to-day teach, namely, that it 
must be accompanied by faith and repentance; see- 
ing he, as has been shown, employs throughout 
such manner of speech as cannot be applied other- 
wise than to this baptism, and by no means to infant 
baptism. 

For instance, in the first passage he admonishes 
the catechumens who had spent several years in 
voluptuousness, not to think it grievous, to do pen- 
ance before baptism for forty days; which well ac- 
cords with what was said to those who were not 
prepared for baptism. Matt. 3:7, 8. 

This he confirms in the five subsequent passages, 
using these arguments: That they must not neglect 
to repent, so that the grace of baptism may not be 
withheld from them. Again, that they would not 
have to hear it said to them, as the unprepared 
guest in the Gospel: 'Friend, how earnest thou in 
hither?' Again, that they, being called to the mar- 
riage of the Lamb, might be found worthy. Again, 
that to this end they should hear the voice of the 
prophet, that saith: "Wash ye, make you clean; 
put away the evil of your doings." 

In the sixth passage he admonishes the newly 
baptized: As you have put off the old garments 
(that is, forsaken the old life) and put on those that 
are according to the Spirit (that is, put on a new 
life), you shall henceforth always walk in white gar- 
ments, that is, henceforth you shall live a holy life 
and pay unto God your vows made unto him when 
you were baptized. This is certainly a scriptural 



MARTYRS MIRROR. 



121 



exposition, and is not obscurely expressed in Cyril's 
words. 

We now come to the seventh or last passage, of 
which we shall say but little, as it contains not a 
single word which does not clearly indicate that 
he speaks of the baptism of the believers and peni- 
tent; for he there says to the baptized, that being 
enlightened they now had on them the odor of sal- 
vation, and admonishes them, to gather heavenly 
flowers with which to make heavenly crowns, add- 
ing this wish : ' ' The blossoms have now appeared 
on the trees; but oh! that also the fruit were con- 
ceived !" 

Any one with only a little understanding can 
easily see that, these words of Cyril do not pertain 
to infants, and that he therefore does not speak to 
infants or of infant baptism, but is speaking to rea- 
sonable persons, and of the baptism that is adminis- 
tered to such. Moreover, from his having previ- 
ously mentioned the catechumens, it is evident that 
it was customary at that time in the church where 
he was teacher, first to instruct the youth in the 
faith, and then, when they had accepted it, to bap- 
tize them upon confession of it. Without contra- 
diction, it was a scriptural and holy custom, which 
proceeded not from human reason, like infant bap- 
tism, but from the mind of Christ and the under- 
standing of the holy apostles. With this we take 
our leave from Cyril. 

A. D. 300. — Arnobius, an old teacher says (in 
Psalms 146): "You are not first baptized, and then 
apprehend the faith, and rejoice in it; but when you 
are about to be baptized, you state before the 
teacher your perfect willingness, and make your 
confession with your own mouth. " P. J. Twisck, 
Chron., 3d book, page 82, col. 1, 2, from Grond. 
Bew., letter B. 

These words of Arnobius are very excellent, and 
show that at his time they did not first baptize, and 
then apprehend faith; but that the one to be bap- 
tized had to state his willingness before baptism, 
and then to make confession of faith with his own 
mouth. However, we shall speak more fully of 
Arnobius in the succeeding century. 

Same year as above. — It is recorded that at this 
time there were several persons who had separated 
from the catholic* (Roman) church, namely: Da- 
does, Sabas, Adelphius, Hennas and Simeones, 
who were accused of heresy by the Roman church, 
and, among other things, were charged with hold- 
ing erroneous views concerning the divine meat 
(that is, the sacrament of the Lord's Supper), and 
of baptism (that is, infant baptism). As regards the 
divine meat they were charged with holding the 
opinion, that it neither profited nor injured; that 
is, that the sacrament of the Lord's Supper had no 
intrinsic virtue or value ; and of baptism it was said 
that they maintained, that those baptized were not 
benefited by baptism, but that fervent prayer alone 
must expel the indwelling Satan. 

Concerning these and other matters with which 
they were charged, whether justly or unjustly, see 
Hist. Eccles. Tripart., lib. 7, cap. 11. .fT. Fr., 



* Used in the sense of general. 



Chron. Rom. Kelt., printed A. D. 1563, fol. 96, 
letter E, under the name Eraclit. Epulius. 

Hence, when they said that those baptized were 
not benefited by baptism, they thereby sufficiently 
rejected infant-baptism, since the Roman church in 
general recognized no other than infant baptism. 
That this rejection of baptism, or deeming it use- 
less, has respect to infant baptism, is clearly evident 
from what is added, namely, that they held that not 
baptism, but fervent prayer must expel the indwell- 
ing Satan; for those of the Roman church enter- 
tained the contrary view, namely, that Satan must 
certainly be expelled from the infants by baptism. 
However, we let every one judge for himself in this 
matter. 

Jacob Mehrning in concluding the third century, 
says: "All these are beautiful reminders, which 
were administered to the catechumens before as well 
as after baptism, and which can certainly not have 
place with infants. And thus it has been shown in 
this, the third chapter, that in these three centuries 
infant baptism cannot be proven by a single consist- 
ent and authentic testimony from the fathers and 
church historians." Baptism. Hist., pp. 320 and 321. 

But this is further elucidated by the remark of 
P. J. Twisck, who, quite at the close of the third 
century, says: "Although infant baptism had been 
originated by some individuals, or by the church 
(that is, the Roman*), as they themselves state, 
there were, nevertheless, many who devoutly re- 
ceived baptism upon faith and with a penitent life." 
Chron., 3d book, conclusion, pages 83 and 84. 

With this we close our account of baptism as 
practiced in the third century, and proceed to the 
martyrs who suffered during this same time for the 
truth and their upright faith. 



AN ACCOUNT OF THE PIOUS MARTYRS 

AND WITNESSES OF JESUS CHRIST 

WHO SUFFERED IN THE THIRD 

CENTURY. 



SUMMARY OF THE MARTYRS OF THE THIRD 
CENTURY. 

[There never was a time in the church of Jesus 
Christ, in which so many and great tyrants arose to 
destroy and extirpate the people of God, as in this 
century; for scarcely had one ceased, when another 
began; excepting a short cessation under the Em- 
perors Caracalla and Geta. 

The principal ones of those who tyrannized over, 
and put to death, the believers, were Severus, Max- 
imums, Decius, Valerianus, Gallienus, and Aureli- 
anus, who, though the world hailed them as "Gra- 
cious Emperors," were in deed nothing less than 
unmerciful, cruel, and bloodthirsty tyrants. 

Under Severus suffered : Rutulius, Manilius, Per- 
petua, Felicitas, Leonides, five godfearing disciples 
of Origen, and two of his female disciples, also Ori- 
gen himself, and Basilides. 



122 



MARTYRS MIRROR. 



Under Maximinus suffered, in different meeting- 
places, several thousand Christians, besides about 
seventy others. 

Under Decius suffered : Cointha, Apollonia, an 
old man called Julianus, with his companion Eunus, 
Amonaria, Mercuria, Dionysia, Heron, Ater, Isi- 
doris, a youth of fifteen years, Nemesius, Babylas, 
the three youths, Urbanus, Philidianus, and Epilo- 
nius, also Maximus, Origenes. 

Under Valerianus and Gallienus suffered: Diony- 
sius, Fructuosus, Augurius, Eulogius, Marinus, 
the three peasants who sought heavenly crowns, 
namely, Priscus, Malchus, and Alexander, and also, 
Philippus, Privatus, Florentinus and Pontius. 

Under Aurelian suffered, and were put to death: 
Privatus of Gevauldan, Mamas, a shepherd and 
Symphorianus. 

Under Diocletian (in the preparatory period of 
his persecutions) were miserably put to death: The 
three brothers, Claudius, Asterius, and Neon; also 
Donuina, and Theonilla, Zenobius with his sister 
Zenobia, the three dear friends Tharacus, Probus 
and Andronicus. That all these suffered, and shed 
their blood for the name of Jesus Christ, is abun- 
dantly testified in the following account.] 

The third century began with the fifth persecution 
of the Christians, hence we shall also begin with the 
same and show in what a distressing condition the 
church of God was during those times. 



Of the Fifth Persecution of the Christians, 

under the emperor l. septimus severus, 

Commenced about the year 201. 

Touching the cause which induced Severus to 
persecute and put to death the Christians, ancient 
authors differ. Some write that Severus was insti- 
gated to kill and persecute the Christians, in the 
tenth year of his reign, by Philip, the Governor of 
Egypt. Others think that in the time of Severus 
there were many cruel and bloodthirsty governors 
in the provinces of the Romans ; as Lethus and 
Aquila, at Alexandria, in Egypt; Saturninus and 
Scapula, at Carthage, in Africa; Claudius Hermin- 
ianus, in Cappadocia; Cecilius Capella, at Byzan- 
thium ; who, at Rome, as well as elsewhere, were 
most pernicious firebrands in these persecutions, 
inasmuch as they instigated the Emperor and the 
Roman Senate against the Christians, in order that 
through this means they might seize on the posses- 
sions of the Christians. 

It is stated, that to this persecution and slaying of 
the Christians, contributed at that time, not a little, 
some jurists, who, through false interpretations of 
the Roman laws, or at least through their self-de- 
vised decrees, ruled nearly the whole Empire; as 
Emelius, Papinianus, Ulpianus, Paulus, Messius, 
Martianus, Ruftinus, Mauritianus, Tryphonius, 
Menander, Macer, Callistratus, Florentinus, Her- 
mogenes, Saturminus, Modestinus, Furius and 
Anthianus. 

It was one of these jurists, namely Ulpianus, one 
of the chief senators, next to Papianus, who hunted 
up and collected the bloody edicts of the former 



tyrants, in order that the Emperors, incited there- 
by, might institute new persecutions against the 
Christians. See concerning this, A. Mell. Hist., 
Jol. 52, col. 4, from Euseb., lib. 6, cap. 1, 2, and 
Chron. Hieron. Catal. in Orige?i. Also, Oros., 
lib. 7, cap. 11, 18. Also, Baron., A. D. 204. Also, 
Dio. Hist. Rom., lib. 51. Also, Tert. ad. Scap., 
cap. 1 — -3. Tertul. de Fnga, cap. 5, ex Libris 
Jurist. Also, Spart. Caracal, and Sever. Also, 
Lactant., lib. 5. Just., cap. 11, 12, 19. 

Very credibly, however, is the cause of this per- 
secution accounted for in the Introduction to the 
Martyrs Mirror, Ed. 1631, Jol. 38, col. 2, Jtom 
Baronius. The words are as follows: "In the year 
201 was commenced the fifth persecution of the 
Christians, under the^Emperor Severus, in the sev- 
enth year of his reign. It originated thus: The em- 
peror having come forth victorious from a civil war, 
and the Christians having remained passive with 
regard to this, not manifesting any signs of joy by 
way of celebrating, hanging out of garlands, and 
other tokens of triumph, according to the manner 
of the heathen; the latter, out of envy, accused the 
Christians of despising and hating the Emperor; 
and the more so, because they would not swear by 
the Emperor's fortune. Besides this, they reported 
of the Christians, that in their evening assemblies 
they extinguished the lights, and then allowed 
themselves improper intercourse with each other, 
and in this manner it came that every one hated the 
Christians. See in the above citations. Others 
spread the report that the Christians were child- 
murderers and eaters of human flesh, that is, peo- 
ple who slew their children and ate them ; also, 
that they honored the head of an ass as their god; 
worshiped the sun, and other like palpable and 
wicked falsehoods. Compare J. Gys. Hist., Jol. 18, 
col. 2, Jor the year 201, ex Tertullian ad Scap- 
ulam and in Apol. Cypr. de Bono Pascient. Also, 
P. J. Twisck, Chron. id book, Jor the year 124, 
page 51, col. 2. 

However, though these false accusations were 
brought against the Christians, their death was nev- 
ertheless owing entirely to the testimony and con- 
fession of Jesus Christ — that he was the Son of God, 
and the Savior of the human family. 

The most violent persecution of this time, accord- 
ing to Eusebius and Tertullian, was in Egypt and 
Africa. From Egypt the Christians were brought 
in great multitudes to Alexandria, where they were 
put to death in manifold ways, for the name of 
Christ. Among the principal martyrs of this time 
were the following: 



RUTILIUS, AFTER MANY ESCAPES, TORN ASUNDER, 

AND THEN BURNT, FOR THE TESTIMONY OF 

JESUS CHRIST, ABOUT THE YEAR 2IO. 

"Rutilius, the holy martyr," says Tertullian, 
' 'after having so often escaped persecution by flee- 
ing from one place to another, and having pur- 
chased his freedom, as he supposed, from the dan- 
ger of death, and after having provided himself 
with all safe-conduct, and, feeling easy, and free 



MARTYRS MIRROR. 



123 



from anxiety, was nevertheless unexpectedly appre- 
hended, and brought before the President, yea, 
torn asunder with manifold torments, and then 
committed to the fire; and thus, thanking the mercy 
of God for it, he endured the suffering which he 
had sought to escape." "This Rutilius was mar- 
tyred somewhere in Afsica," writes A. Mcllinus, 
ist book of the Hist., fol. 55, col. 1, from Tertul- 
Han. de Fuga, in Persecutions cap. 5, at the end. 



MAVILUS, A PIOUS CHRISTIAN OF ADRUMELEN, 

TORN BY THE WILD BEASTS, AT CARTHAGE, 

ABOUT THE YEAR 201. 

Tertullian writes a very candid admonition and 
warning concerning the impending wrath of God 
over all the persecutors of the Christians, to Scap- 
ula, the Governor of Carthage, who, having suc- 
ceeded in the place of Vigellius Saturninus (who, 
on -account of the persecution he had exercised 
against the Christians, had been struck with blind- 
ness, through the righteous judgment of God), also 
followed in his footsteps as regards cruelty. For at 
his accession to the Governorship, he immediately 
very cruelly sentenced Mavilus, a very pious Chris- 
tian of Adrumelen, a city in Africa, to be torn by 
the beasts; who, though through a severe death, 
attained to a blessed end. Immediately after his 
death great plagues were sent by the Lord over the 
city of Carthage, where the Governor resided; as, 
great rains, high floods, terrible thunders, fiery signs 
in the air, etc. Idem Ibidem, col. 3, ex Tertul- 
lian. ad Scapulam, cap. 3. 



PERPETUA AND FELICITAS, OF TUBURBI IN MAURI- 
TANIA, AND OTHERS, VIOLENTLY PUT TO 
DEATH, FOR THE FAITH OF THE SON 
OF GOD, ABOUT THE YEAR 201. 

Perpetua and Felicitas were two very pious and 
honorable Christian women, at Tuburbi, a city in 
Mauritania, a province of Africa. Both were very 
untimely apprehended, to suffer for the name of 
Christ, as Felicitas was very far advanced in preg- 
nancy, and Perpetua had recently given birth to a 
child, which she was nursing. But this did not 
make them faint-hearted, nor so surprise them that 
they forsook Christ, nor did it prevent them from 
going on in the way of godliness ; but they re- 
mained equally faithful disciples of Christ, and be- 
came steadfast martyrs. 

According to the Roman laws, they waited with 
the pregnant woman, until she was delivered, before 
they sentenced her and put her to death. When 
the pains of labor seized her in prison, and she cried 
aloud for fear and anguish, the jailer said to her: 
"Thou art so much afraid and distressed now, and 
criest aloud for pain; how then wilt thou behave, 
when, to-morrow, or the day after, thou wilt be led 
to death?" Felicitas replied thus: "Now I suffer 
as a poor woman the punishment which God on 



account of sin has laid upon the female sex; but to- 
morrow I shall suffer as a Christian woman for the 
faith and the confession of Jesus Christ. ' ' By these 
words she sufficiently indicated that she had firmly 
and immovably founded her faith upon Christ, who 
never forsakes his own, even though they be in 
the midst of the fire, and are consumed, God also 
specially strengthened her, that she might be able 
to endure her sufferings. With reference to this, 
Tertullian says: "Perpetua, the very strong and 
steadfast martyr, had a revelation or vision of the 
heavenly paradise, on the day of her suffering, in the 
which she saw none but her fellow-martyrs. And 
why no others? Because the fiery sword which 
guards the door of paradise gives way to none but 
those who die for Christ. ' ' 

In the meantime these two pious heroines of Jesus 
Christ were martyred, that is, they died a violent 
death, for the name of their Savior; for which they 
will afterwards be crowned with the unfading wreath 
of immortality, as a triumph over the foes they 
overcame, namely, the cruelties and pains of death. 

The names of their fellow-martyrs are: Revocatus, 
Satyrus, Saturninus, and Serundulus. It is supposed 
that the last- mentioned one of these died in prison 
from extreme hardship, but that the others were all 
thrown before the wild beasts, such as, bulls, lions, 
bears, leopards, etc., to be torn by them. Thus 
these exchanged their dear lives for death, for 
Christ's sake. Idem., fol. 26, col. 3, 4, ex August, 
in Psal. 74, and de Tempore Barbarico, cap. 5, 
Beda Usuard. Ado Martirol. Rom. 7. Martii. 
Also, /. Pregnatis de Pen. Also, in A?itiquo Lec- 
tionario. Also, Tertull. de anima, cap. 5. That 
the dead bodies of the two aforementioned women 
were brought to Carthage, and were buried there 
is testified to by Victor Uticensis, Pers. Vandal., 
lib. 1. 



LEONIDES, THE FATHER OF ORIGEN, BEHEADED 
AT ALEXANDRIA, IN EGYPT, FOR THE TESTI- 
MONY OF JESUS CHRIST, ABOUT THE 
YEAR 202. 

Leonides, the father of Origen, was, according 
to the testimony of Suidas, a bishop of the church 
of Christ, and also became a martyr, at Alexandria 
in Egypt. His imprisonment, suffering, and death 
occurred on this wise : When from nearly all the 
cities and villages of Egypt and Thebes, Christian 
champions, that is, martyrs, were brought, to fight 
and suffer for the name of Jesus Christ, Leonides 
was also one of those who were brought prisoners 
to Alexandria, the capital of Egypt. 

When he had been imprisoned for some time, his 
son Origen, then but seventeen years old, sent him 
a very comforting letter, in which he exhorted him 
to constancy, writing, among other things: "Be 
strong in the Lord, my father, and endure valiantly 
the suffering which awaits thee. Let not regard for 
vis induce thee to do otherwise." He means to say: 
O father ! do not grieve too much for thy wife, our 
dear mother, or for us, thy seven beloved children, 
of whom I am the oldest; or become so wavering, 



124 



MARTYRS MIRROR. 



that through desire to usward thou shouldest for- 
sake thy faithful God and Savior." This was in 
brief the import of the letter which Origen wrote to 
his father. It acted as a healing medicine in the 
wounds of the sorrowful mind of his father, so that 
he resolved to patiently suffer death for the honor 
of his Savior. He was finally sentenced to be be- 
headed, and all his property was confiscated for the 
treasury of the Roman Empire. This happened in 
the time of Emperor Severus, about the year 201. 
Compare Bused., lib. 6, cap. 2, with Abr. Mell., 
1st book of the Hist., Jo I. 57, col. 1, ex Hicron. 
Catal. in Orig. Also, P. J. Twisck, Chron., 2d 
book, for the year 195, page 51, col. 2. Also, Intro- 
duction to the Martyrs Mirror, edition 1631, fol. 38, 
col. 2. Also, foh. Gys. Hist. Mart., edition 1657, 
fol. 3. 



FIVE OF THE DISCIPLES OF ORIGEN, NAMELY, 

PLUTARCH, HERACLIDES, HERO, AND TWO 

OTHER MEN, BOTH CALLED SERENUS, 

PUT TO DEATH FOR THE FAITH, 

AT ALEXANDRIA IN EGYPT, 

ABOUT THE YEAR 203. 

At this time, Origen, though but eighteen years 
old, was a teacher of the faith, at Alexandria, in 
Egypt, where he taught with such excellence, not 
only to begin with Christ, 'but also to die with him, 
that many of his disciples laid down their lives for 
the truth of Christ. Among these are mentioned 
by name, Plutarch, Heraclides, Hero, and two 
other men, both called Serenus. Their suffering 
and death happened in this manner : Origen, the 
teacher of these pious people, was in the habit of 
going into the prison to the martyrs who suffered 
for the name of Jesus Christ, to strengthen them in 
the faith. Yea, even when they had already re- 
ceived their sentence of death, and were making 
their last defense, he stood by them, and, at parting, 
gave them the kiss of peace, as a token of his 
sincere love. 

When Plutarch, his beloved disciple, was led 
forth to death, he, according to his custom, com- 
forted him, for which the raging multitude would 
have killed him, had not divine Providence pro- 
tected him. This having happened, Plutarch was 
put to death for the name of Jesus Christ, and died 
as a martyr. 

After the death of Plutarch, the first of the two 
men named Serenus, was brought forth and burned. 
His faith, as is stated, was tried with fire, notwith- 
standing he was still a catechumen, that is, one who, 
though he had been instructed, had not yet received 
baptism. 

The third of these martyrs is called Heraclides, 
and of him the same is stated that is recorded of 
Serenus, concerning his faith, namely, that he too 
was still under instruction, and had not yet been 
baptized, but was preparing for it. And thus he 
sealed his faith not with water, but with his blood. 
He was beheaded with the ax. 



The fourth that was put to death for the same 
faith, was Hero, who is called a novice in the faith, 
that is one who had only lately accepted the faith 
with baptism. Having commended his soul into 
the hands of God, he was likewise beheaded with 
the ax. 

^Besides these four martyrs, there is mentioned a 
fifth, who was the second of the aforementioned 
men named Serenus. Refusing to apostatize, he, 
after many severe torments, was beheaded, like the 
lastmentioned two; and thus attained to a blessed 
end, together with his slain fellow-brethren. Com- 
pare Euseb., lib. 6, cap. 4, with Abr. Mell., 1st 
book, fol. 57, col. 2, 3. Also, foh. Gys. Hist., 
fol. 18, col. 3, after Leonides, the father of Origen. 
Also, Introduction, fol. 39, col. 1, from Eusebius. 



TWO FEMALE DISCIPLES OF ORIGEN, NAMELY, 

RHAIS AND MARCELLA, BURNED ALIVE AT 

ALEXANDRIA, FOR THE FAITH IN 

JESUS CHRIST, ABOUT THE 

YEAR 204. 

Among the disciples of Origen, who became 
martyrs, there are also mentioned several women 
as faithful martyrs. However, we shall only refer 
to two of these, one called Rhais, the other Mar- 
cella, who suffered their faith and "lives to be tried 
with fire, like gold that is refined. 

Rhais was a catechumen, that is, one that was 
receiving instruction preparatory to baptism, and 
hence, had not yet sealed her faith with water; 
however, as Origen himself declares, she was bap- 
tized with fire, that is, burned alive. 

Marcella was the mother of Potamiena (of whom 
the ancients speak in such commendatory terms, 
as having also laid down her life for the faith; but 
whom we pass over, on account of certain remarks 
which she addressed to Basilides, her executioner.) 
After insufferable and dreadful torments, she was 
burned by degrees, in great constancy, until she 
was reduced to ashes; and thus she exchanged this 
temporal for an eternal life. See the abovementioned 
authors, as compared with Mellinus, fol. 57, col. 4. 



BASILIDES, WHO, FROM AN EXECUTIONER BECAME 

A CHRISTIAN, BEHEADED FOR THE NAME OF 

CHRIST, AT ALEXANDRIA, ABOUT THE 

YEAR 204. 

Not long after the death of Potamiena, who had 
died with the abovementioned Rhais and Marcella, 
one of the executioners, named Basilides, who had 
brought her to death, was converted to the faith in 
Christ. Eusebius writes : " Being among his com- 
panions, and an oath being demanded of him on 
some special matter, he said, that he dared not 
swear at all, because he was a Christian, and did 
openly confess it before them. When they heard 
this, they thought at first, that he was joking; but 
when he persistently asserted it, and showed that 



MARTYRS MIRROR. 



125 



he was in earnest, he was seized and cast into prison. 
When some of the brethren came to visit him, and 
inquired how it happened that he had become 
changed so suddenly, he fully satisfied them in 
regard to the matter. Having heard this, they gave 
him the sign of the Lord, that is (as A. Mellinus 
explains it), he was baptized in the name of Christ. 
The following day he was beheaded for the con- 
fession of the Lord. Compare the preceding accounts 
concerning the disciples of Origen, with Eusebius, 
lib. 6, cap. 5, fol. 107, col. 1, 2. Also, A. Mellinus, 
1st book, fol. 58, col. 1, 2. . Also, P. f. Twisck, 
Chron., 3d book, for the year 204, fol. 55, col. 2, 
above. Also, Introduction M. Sp., fol. 39, col. 1. 



IRENEUS, AN ANCIENT TEACHER, AFTER MANY 

TORMENTS, PUT TO DEATH FOR THE NAME 

OF JESUS CHRIST, AT LYONS, IN FRANCE, 

ABOUT THE YEAR 2IO. 

Ireneus, by descent an Asiatic, was born at 
Smyrna. In his youth he attended school, and was 
a disciple of Polycarp, who was appointed by the 
apostle John bishop of the church at Smyrna, and 
afterwards became a martyr, as we have already 
shown in the proper place. On account of his 
(Ireneus') special fitness, he subsequently became 
bishop of the church at Lyons in France, in the 
place of Photinus. His erudition was so great, that 
Eusebius extols him more than any of the learned 
who lived before and in his time. Tertullian called 
him "the most remarkable investigator of all manner 
of learning." Jerome said that he was "an apostolic 
man, who lived next to the time of the apostles." 
Epiphanius gave him the title of a " holy and ancient 
divine," yea, a "successor of the apostles." In his 
ministry he was so faithful a servant in the house 
of the Lord, that he had the oversight not only of 
the church at Lyons, where he was bishop, and 
other churches in France, but even of some churches 
in Asia and Phrygia. 

Concerning his death, the ancient historians have 
left us but little information of the time as well as of 
the manner of his martyrdom. We find, however, 
in regard to it the following words : "That, when 
the persecution of the Christians, under Severus, 
had been instituted in all the countries of the Ro- 
mans, the city of Lyons, too, pursuant to the 
command of the Emperor, was surrounded with 
soldiers, and all the Christians in it put to death 
with the sword, or beheaded; but that Ireneus, the 
shepherd of them all, was sought with special dili- 
gence, and, when found, was put to death with 
manifold tortures, and was buried by Zacharia, his 
elder." Ex actis Procons. Perditis hoc Ta?itum 
extat. Adr. Martyrol. 28 fun. Abr. Mell, fol. 59, 
col. 3, and fol. 60, col. 1, ex Hieron. Catal. Iren. 
idem Hieron. epist. 84 ad Magnum, and 29 ad 
Thcodorum Eitseb., lib. 4, cap. 20. Tertull. lib. 
Contra Valentin., cap. 5. Hieron. epist. 29. ad Theo- 
dorumandi?i Catal. Epiph. Haer. 2\and2,\. Also, 
foh. Gys., 1657, fol- 18, col. 3, 4. Also, P. f. Twisck, 
^d book, for the year 210, 28//; fune, p. 56, col. 1. 



He adds these words: "On the 28th of June, A. D. 
210, in the fifth persecution, Bishop Irenus (he 
means to say: Ireneus) was put to death, together 
with many citizens, for the confession of Christ." 

He says of the Lord's Supper: "There is some- 
thing heavenly and something earthly; the earthly 
is bread, which is for the nourishment of the body, 
and points us to the heavenly, that is, Christ with 
his merits, which is the food of the soul." 

In the Revelation of John he writes that "anti- 
christ will rise in the Latin, that is, the Roman 
church, and will be a Roman." Also: "Antichrist, 
who is a thief and apostate, would be worshiped as 
God, and, though being but a servant, would be 
proclaimed king." From Histor. Georg., lib. 2. 
Vine. Cal.,fol. 352. P. P. Cock, fol. 59. 



HOW SEPTIMIUS FLORENS TERTULLIAN, THROUGH 
A CERTAIN APOLOGY, DEFENDED THE CHRIS- 
TIANS, AND SOUGHT TO HAVE THEM 
SPARED, ABOUT THE YEAR 204. 

When the persecution of the true Christians 
would not cease, but increased the longer the more, 
the pious man Septimius Florens Tertullian wrote 
an apology in defense of the Christians against the 
heathen, in which he refuted all the slanders with 
which they were assailed at that time; showing that 
they were innocent, and were persecuted — not on 
account of any evil deeds, as the heathen pretended, 
but simply on account of their name ; and that 
nevertheless their religion was not weakened or 
injured by the bitterness of the persecution, but 
much rather helped and strengthened by it. 

Among other things he writes: "We are in- 
creased, and grow, when we are mowed down by 
you. The blood of the Christians is the seed (of the 
church). For who is there among you who, seeing 
these things, is not constrained to examine what 
there may be inside of this matter? Who, having 
examined it, does not join them, and, having joined 
himself to them, does not wish to suffer with them ? ' ' 

After this he said these words, or at least words 
to this import: "This sect (so he calls the Chris- 
tians, according to the view of the heathen) will 
never perish or be extirpated; which, rest assured, 
when it seems to be cut down is built up. For 
every one, seeing their great patience, when they 
are beaten and goaded, is incited to inquire into 
the cause ol this ; and when he has come to the 
knowledge of the truth, he instantly follows." 
Compare /tf/z. Gys., fol. 18, col. 4, ex Tertulliano, 
ad Scapulam. Also, P. f. Twisck, id book, for the 
year 200, page 53, col. 1, from Chronol. Leonh., 
lib. 1. 



CESSATION OF THIS PERSECUTION, UNDER ANTO- 
NINUS CARACALLA AND SEPTIMUS GETA, 
THE SONS OF SEVERUS, ABOUT THE 
YEAR 213. 

Septimus Severus having reigned eighteen years 
as Roman Emperor, his sons, Antoninus Caracalla 



126 



MARTYRS MIRROR. 



and Septimus Geta, succeded him as Emperors, 
about A. D. 213. These, although they were very 
unmerciful, cruel, and bloodthirsty, especially Cara- 
calla, did not, to any extent, molest the Christians, 
so that during their reign very little, indeed, almost 
no blood of the Christians was shed in the countries 
oyer which their dominion extended ; which con- 
tinued until about the year 219. Some write that 
the cessation of the persecution continued for about 
thirty-eight years, during which time, however, 
Maximin the Giant greatly vexed many bishops, 
elders, and deacons, (that is, the overseers over 
some churches); but whether they were punished 
with death, will be shown in the proper place. 
However, it is stated, that this fifth persecution, 
which had just commenced, did not cease entirely, 
though it was a desirable time, as Tertullian writes, 
when compared with the preceding severe and very 
bloody persecutions. See A. Mell., 1st book, fol. 60, 
col. i, as compared with Herod. Sever. Ejusd. 
Antonin., and Geta Spartian de Eisdem. 



REINSTITUTION OF THIS PERSECUTION, UNDER 
ALEXANDER SEVERUS, THE SON OF ANTO- 
NINUS AND MAMMEA, ABOUT THE 
YEAR 223. 

The followers of Jesus Christ having enjoyed 
some respite during this time and a few years 
previous, the envy and hatred of some against the 
Christians increased to such an extent that even 
Alexander Severus, who otherwise favored the 
Christians, yea, had built them a church, and, 
according to the manner of the heathen, had placed 
Christ among the number of the so-called gods, 
commenced a persecution against them, or at least 
continued the one begun under Septimus Severus. 
This was occasioned principally, as Lactantius 
Firmianus states, by some of the Roman jurists, 
who, through wrong interpretation of the laws, but 
especially through a deadly hatred against the 
Christians, incited and urged on the Emperor to 
persecute them. 

Among those who instigated the Emperor, there 
is chiefly mentioned Ulpianus, who was not only 
a senator, but also a master of requests, and the 
Emperor's tutor, so that the latter considered him 
as his Father ; hence the accusations of Ulpianus 
against the Christians found the more easily a willing 
ear with the Emperor. Lactantius Firmanius calls 
this Ulpianus and his adherents murderers, because 
they made wicked laws against the godly. He says: 
"For we read of blasphemous laws and unjust dis- 
putes of the jurists against the Christians." 

Domitius, surnamed Ulpianus (mentioned above), 
in his seventh book of the office of the Governors 
of the Roman provinces, hunted out and collected 
the edicts and decrees of the princes, as of Nero, 
Domitian, Trajan, etc., in order to send therefrom 
instructions, how they should punish the Christians 
who served and confessed the true God. Thus far, 
Lactantius, according to the annotation of Mellinus, 
in the 1st book, fol. 61, col. 1, 2, ex Lamprid. 



Herodian, in Alex. Severo. Lactant. Firmian. 
Institute lib. 5, cap. 11, 12, 19. Also, in Corras., 
lib. 1, Missel., cap, 10, although D. P. Pers calls 
this Emperor a pious and excellent prince. Room- 
schen Adelaer, printed 1642, page 154, on the name 
Severus Alexander, A. D. 224. On the other hand 
P. J. Twisck states, that in the beginning of his 
reign he was not favorable to the Christians, so that, 
through misinformation, he caused some of them 
to be put to death for the name of Jesus Christ. 
Third book, for the year 223, page 60, col. 1, from 
Chron. Mich., fol. 141, Mcrula. 



AGAPITUS, CALAPODIUS, TIBURTIUS, VALERIANUS, 

QUIRITIUS, JULIA, CECILIA, MARTINA, AND 

OTHERS, PUT TO DEATH FOR THE 

NAME OF CHRIST, ABOUT 

THE YEAR 223. 

It is stated that in the last persecution resumed 
under Alexandrinus Severus there were put to death 
among different other persons, for the name of Jesus 
Christ and the testimony of the evangelical truth, 
Agapitus, a youth of fifteen years; Calapodius, an 
elder (of whom P. J. Twisck writes, though two 
years earlier than J. Gysius, that he was appre- 
hended for the doctrine of the Gospel of Jesus 
Christ, and, refusing to sacrifice to the heathen 
gods, was dragged with great ignominy through 
the city of Rome, and drowned in the Tiber. 3^ 
book, page 59, col. 2, from Bergomens, lib. 8.); 
Tiburtius and Valerianus, two brothers were like- 
wise put to death, as well as Quiritius and his 
mother Julia, and Cecilia and Martina, both of them 
virgins; all of whom were put to death for the name 
of Jesus Christ, either in the water, or in the fire, 
or by the sword, or in some other manner. See, 
foh. Gys.,fol. 19, col. 1. 



HENRICUS, NARCISSUS, JULIUS, EUSEBIUS, AND 

OTHERS, PUT TO DEATH FOR THE FAITH, 

DURING THIS PERSECUTION. 

Besides those whom we have mentioned as hav- 
ing been slain in the fifth persecution, Seb. Franck 
names several very virtuous believers who suffered 
and were deprived of life for the same cause, namely: 
Henricus, bishop of the church at Lyons; Narcissus, 
a patriarch at Jerusalem ; Julius and Eusebius. 
Sebast. Era. Keysers Chron. en Wereltlijke Hist. 
van Christi geboorte tot op Car. V., printed 1563, 
fol. 20, col. 2. 

Of the Sixth Persecution of the Christians, 
Commenced under Maximin, A. D. 237. 

The sixth persecution of the Christians, writes 
J. Gysius, arose under the Emperor Maximin, a 
naturally cruel man, and was directed against 
persons of respectability (since he was of low 
origin), as well as against the Christians, but es- 



MARTYRS MIRROR. 



127 



pecially against the ministers of the word. Fortu- 
nately for the Christians, this persecution was brief, 
since he reigned but two years; and as he was a 
violent enemy of the ministers of the church, the 
persecution commenced on them, as the teachers 
and authors, it was said, of the Christian religion; 
for it was thought that if they were removed, the 
common people could easily be drawn away from 
it. Then, Origen, a teacher of the church, in order 
to exhort the Christians to steadfastness, wrote a 
book on martyrdom, dedicating it to Ambrose, 
overseer of the church at Milan, and Proctotus, 
learned men of that time. J. Gys.,fol. 19, col. 1, 2, 
from Euseb., lib. 6, cap. 20, Oros. lib. 7, cap. 19. 
Touching the cause of these persecutions, the 
author of the Introduction, etc. , writes thus : The 
heathen had such a hatred for the Christians at that 
time, that, whenever an earthquake, a storm, or the 
like, occurred, they laid it to the charge of the 
Christians, saying that their gods were offended, 
because their honor was waning on account of the 
Christians; from which it is to be inferred that they 
treated the Christians in an awful manner. Fol. 39, 
col. 2, from Baronius, in Chron., A. D. 237, 
num. 3, and A. D. 256, num. 5. 



SEVERAL THOUSAND PERSONS BURNED IN THEIR 

MEETING-PLACES FOR THE EVANGELICAL 

TRUTH, ON DIFFERENT OCCASIONS, BY 

THE COMMAND OF MAXIMIN, 

ABOUT THE YEAR 237. 

In the new Keysets Chronijk there is related a 
cruel and iniquitous deed perpetrated by Emperor 
Maximin on the Christians. The author says: The 
Christians were assembled in their churches or 
meeting-places, praising their Savior, when the 
Emperor sent forth his soldiers, and had all the 
churches or meeting-places locked up, and then 
wood placed around them and set on fire, in order 
to burn all the Christians within. But before the 
wood was ignited, he caused it to be proclaimed, 
that whoever would come out and sacrifice to the 
god Jupiter, should be secure of his life, and, more- 
over, be rewarded by the Emperor. They replied 
that they knew nothing of Jupiter; that Christ was 
their Lord and God, by the honor of his name, 
and calling upon the same they would live and die. 
It is to be regarded as a special miracle, that among 
so many thousand Christians there was not found 
one who desired to go out, in order to save his life 
by denying Christ; for all remained together with 
one accord, singing, and praising Christ, as long as 
the smoke and vapor permitted them to use their 
tongues. P. J. Twisck, 3d book, page 64, col. 1 , 
from Chro?i. Mich. Sack., fol. 146, Niceph., lib. 7, 
cap. 6. Hist. Mafidri, fol. 10. 



in the sixth persecution, none of them are mentioned 
by name, doubtless because in the estimation of the 
world they were mostly lowly and obscure people; 
but Sebastian Franck relates from some ancient 
writers that about sixty noted martyrs received the 
crown of martyrdom under this tyrant; which would 
be too long to recount. Chron. des Keysers, fol. 2 1 , 
col. 3. 



ABOUT SIXTY NOTED, PIOUS MARTYRS PUT TO 

DEATH FOR THE NAME OF JESUS CHRIST, 

ABOUT THE YEAR 239. 

In the preceding number of several thousand 
martyrs who laid down their lives under Maximin, 



ALEXANDER OF JERUSALEM, AFTER MANY TOR- 
MENTS, PUT TO DEATH FOR THE TESTIMONY 
OF JESUS CHRIST, AT JERUSALEM, AND 
OTHERS AT DIFFERENT PLACES, 
A. D. 247. 

Alexander of Jerusalem, who was a bishop of the 
church of Christ in that place, had to suffer much 
for the Christian truth. Eusebius Pamphilius of 
Cesarea writes, that for confessing Christ he Was 
brought before the Judge, bound with chains, and 
cast into prison. And he also writes, that when 
they had, time and again, drawn this venerable old 
man from the prison to the tribunal, and from the 
tribunal back to his chains, he continually, in his 
suffering and pain, thanked God, and finally, 
through unspeakable torments, offered up his spirit. 
His tor. Eccles., lib. 6, cap. 29. 

P. J. Twisck fixes this occurrence in the year 
247, and adds these words: "About this time there 
were many martyrs in Alexandria, Judea, at Cesarea, 
Antioch, and elsewhere, who testified to the Chris- 
tian faith with their blood and death." Third book, 
page 66, col. 1, from Euseb. Also, Hist. Adri., 
fol. 32, fan. Cresp., fol. 48. 

Note. — Although it is stated that the afore- 
mentioned Alexander was put to death after the 
seven years' reign of Philippus, by the Emperor 
Decius, A. D. 247, we have nevertheless included 
him in the sixth persecution, since he, as it appears, 
was apprehended long before the commencement 
of the seventh general persecution, which did not 
begin until A. D. 251, and was in full force in 253. 



Of the Seventh Persecution of the Chris- 
tians, under Decius, Begun about the 
Year 251. 

Sebastian Frank, P. J. Twisck, and Joh. Gysius 
place the beginning of this persecution under De- 
cius in A. D. 251, while Abraham Mellinus and the 
author of the Introduction to the Martyrs Mirror 
begin it with the year 253; which difference can 
easily be reconciled in this manner: namely, that 
the decrees against the Christians were sent out and 
published about the year 251, but that they were 
not actually put in force until about A. D. 253. 
Compare Seb. Frank, etc., fol. 21, col. 3, with 
P. f. Twisck, 3d book, page 67, col. 2. Also, 
foh. Gys.,fol. 19, col. 2. Also, A. Mell., 1 si book, 
fol. 65, col. 4. Also, hitroduction, fol. 40, col. 1. 



128 



MARTYRS MIRROR. 





CHRISTIANS I5URNKD IN THEIR MKKTING-HOUSES. 



OF THE CRUELTY AND MISERY OF THIS PERSE- 
CUTION. 

P. J. Twisck, after narrating something in com- 
mendation of this Emperor, begins immediately to 
give an account of the tyranny which he employed 
against the Christians, saying: " He caused public 
mandates and decrees to be issued and posted up, 
that if they would not apostatize from Christ, to 
persecute the Christians everywhere, and to exe- 
cute them without mercy with every kind of torture 
that could be devised. The torments with which 
the poor Christians were put to death in that day 
were very severe, as we may read in Dionysius, 
Gregory, Cyprian, Eusebius, Vincentius, and oth- 
ers. They were exiled, spoiled of their goods, sen- 
tenced to the mines, scourged, beaten. Beheading 
and hanging were thought far too insignificant, yea, 
no punishment at all for them. Hot tar was most 
invariably poured over them, roasted at a slow fire, 
stoned, pricked in the face, eyes, and the whole 
body with sharp pointed instruments, dragged 
through the streets over hard pebbles and rough 
stones, dashed against rocks, cast down from steep 
places, their limbs broken in pieces, torn asunder 
with hooks, rolled about on sharp potsherds, given 
as a prey and food to the wild beasts, stakes driven 
through their loins, etc. 



There was scarcely a place where persecution was 
not in vogue ; Africa and Alexandria especially 
could be called the school of the martyrs. In short, 
Nicephorus says in his 5th book, chap. 29, that to 
count the martyrs of this time would be as easy as 
to undertake to count the sands of the sea shore. 
See, P.f. Twisck, $d book, for the year 251, p. 67, 
col. 2, and page 68, col. 1, from Euseb., lib. 7, 
cap. 1. Chron. Mich., fol. 154. Chron. Carionis, 
lib. 3. Seb. Fr., fol. 17. Hist. Andrce, fol. 177, 
2d part, fol. 174. Paul Merul., fol. 212—214. 
Leonh. Krentz. Chronologiae , fol. 16, 17. Chron. 
Car., fol. 236. fan Crespin., fol. 53. 

We shall begin with the persecution which at this 
time took place at Alexandria against the pious and 
defenseless Christians; for which reason this place 
was called by the ancients the "Scaffold of all tyr- 
anny." 



METRAS, A GODFEARING OLD MAN, PIERCED WITH 
REEDS, AND STONED TO DEATH, FOR THE 
NAME OF JESUS CHRIST, AT ALEX- 
ANDRIA, A. D. 252. 

Metras, also called Metranus, a godfearing old 
man, was now apprehended by the riotous people 
at Alexandria, and commanded to utter blasphem- 



MARTYRS MIRROR. 



129 



ous words against God; that is, to blaspheme the 
name of God, and to forsake the Savior, Jesus. But 
as he refused to do so, they beat him on his whole 
body with sticks, pricked and pierced his face and 
eyes with sharp reeds, and, martyred thus, led him 
out of the city, and stoned him to death in the sub- 
urbs. Euseb., lib. 6, cap. 41, fol. 122, letter O, 
taken from the letter of Dionys. Alexandrinus to 
Fabian, concerning the martyrs in Alexandria. 
Compared with A. Mel/., isl book, fol. 67, col. 1. 
Also, foh. Gys,,fol. 19, col. 4. Also, Introduction, 
fol. 40, col. 1. 



COINTHA, A BELIEVING WOMAN, DRAGGED 

THROUGH THE STREETS OF ALEXANDRIA, 

AND STONED FOR THE TESTIMONY OF 

THE SON OF GOD, A. D. 252. 

Afterwards, an honorable believing woman, called 
Cointha, or, as others call her, Quinta, was seized 
and brought into a temple of idols, and placed be- 
fore these, in order to compel her to worship them. 
But when she recoiled with abhorrence from the 
idols, they tied her feet together, and dragged her 
through all the streets of the city of Alexandria, 
beat her with rods, and as some writers have re- 
corded, rubbed her naked body against mill-stones. 
When they had dragged, beaten, and rubbed her 
long enough, so that her body was completely lac- 
erated, they at last dragged her into the suburbs, 
and there pelted her with stones until she was cov- 
ered with them. Compare Euseb. with Abr. Mell. 
and foh. Gys. in the places referred to above con- 
cerning the martyr Metras. 



APOLLONIA, AN AGED VIRGIN, AFTER MANY TOR- 
MENTS BURNED ALIVE FOR THE EVANGELICAL 
TRUTH, AT ALEXANDRIA, A. D. 252. 

Apollonia was an aged virgin, whom the enemies 
of the truth apprehended, and with their fists and 
blows in the face, knocked every tooth out of her 
head. In the meantime a large fire of wood was 
kindled, and they threatened to burn her alive, if 
she would not worship the gods, and forsake Christ. 
But notwithstanding this miserable death, she would 
rather go into the fire, and lose her temporal life, 
than save it by abandoning Christ and losing her 
soul. 

Touching the manner of her death, and her great 
willingness to die, A. Mellinus makes this state- 
ment: "This virgin was sentenced to be burned, or 
to blaspheme the name of Christ; but as she ab- 
horred the latter, she wished to show that she was 
ready and willing to die for Christ. ' ' See Eusebius, 
Mellinus, and Gysius, in the books and on the 
pages referred to in connection with the martyrdom 
of Metras and Cointha. 



SERAPION OF EPHESUS, A PIOUS MAN, TORN LIMB 

FROM LIMB, THROWN OUT OF THE WINDOW, 

AND KILLED, FOR THE TESTIMONY OF 

JESUS CHRIST, AT ALEXANDRIA, 

A. D. 252. 

As the aforementioned bloodthirstiness of the 
heathen at Alexandria did not abate, but increased 
more and more, against those who confessed the 
name of Jesus Christ, it came to pass. that they laid 
their hands on a pious Christian, called Serapion, 
an Ephesian by birth. They dragged him out of his 
house, tore him almost limb from limb, and finally 
threw him out of a window ; in consequence of 
which, after many torments, and having com- 
mended his soul to God, he tasted death, and thus 
was counted among the number of the steadfast and 
blessed martyrs. See the books cited above. 



JULIAN, AN OLD MAN, WITH HIS FRIEND EUNUS, 

LED ABOUT SEATED ON CAMELS, SEVERELY 

SCOURGED, AND FINALLY BURNED ALIVE, 

AT ALEXANDRIA, ABOUT A. D. 253. 

I 

There was at this time and place also an old man, 
who, on account of great pain caused by gout, 
could not walk, but had to be carried. His name 
was Julian, and the ancients greeted him as a very 
venerable man, on account of his virtue. In pursu- 
ance of the imperial decree published against the 
Christians, he was brought by two carriers before 
the Judge, to give an account of his faith. 

Forthwith one of those who had carried him, 
fearing the severe examination, or the rack, aposta- 
tized from the faith; for which reason we deem his 
name unworthy of a place here ; but the other, 
called Eunus, continued very constant in the faith, 
together with the old man Julian, who was his dear 
friend; hence both made a grand confession of it; 
notwithstanding their many severe torments. 

Both were then seated naked upon camels, and 
led about the whole city of Alexandria, which is 
very large; scourged with many severe stripes, and 
finally brought before a great, high-flaming fire, 
into which both were cast, and burned alive, in the 
sight of a great multitude of people that stood 
about. Compare Euseb., lib. 5, cap. 31, fol. 123, 
col. 1 , letter B. , from the letter of Dionys. to Fab- 
ius, bishop of Antioch. Also, A. Mell., fol. 67, col. 4. 
Also, foh. Gys., fol. 20, col. 1. 



MACAR, EPIMACHUS, AND ALEXANDER, AFTER 
MANY TORMENTS, BURNED ALIVE, AT ALEX- 
ANDRIA, ABOUT THE YEAR 253. 

There was yet another pious Christian, called 
Macar, or Macarius, a native of Lybia, whom the 
Judge advised with many words, to forsake Christ; 
but he continued only the more steadfastly to con- 
fess his faith. Finally the Judge commanded that 
he should be burned alive; which was done. 



ISO 



MARTYRS MIRROR. 



Epimachus and Alexander did not remain pris- 
oners very long after Macar' s death ; but, after suf- 
fering much pain, having been cut and slashed with 
razors, lacerated with scourges, and wounded on 
the most sensitive parts of their bodies, they were 
finally burned alive with flaming fire. See the au- 
thors cited above. 



FOUR GOD-FEARING WOMEN, NAMELY, TWO CALLED 

AMMONARIA, AND MERCURIA AND DIONYSIA, 

BEHEADED AT ALEXANDRIA FOR THE 

CONFESSION OF JESUS CHRIST, 

ABOUT THE YEAR 253. 

At this time, God also wonderfully manifested his 
power in certain women, among whom four are 
mentioned by name, two called Ammonaria, and 
Mercuria and Dionysia. The last named two were 
aged women, one of them being the mother of 
many children, all of whom she nevertheless had 
forsaken, for Christ's sake. The other two, as it 
appears, were unmarried persons or young; maidens, 
who loved their heavenly bridegroom, Jesus Christ, 
too much, to look for an earthly one. Of all these 
it is stated that they remained so steadfast in the 
confession of Jesus Christ, that the Judge felt 
ashamed on this account, and, in order to put an 
end to the matter, had them beheaded. See the 
aitthors and books cited above. Also, A. Mell., 
fol. 68, col. 1. 



HERON, ATER, AND ISIDORE, BURNED FOR THE 
FAITH; AND DIOSCORUS, A YOUTH OF FIFTEEN 
YEARS SET FREE AFTER HAVING BEEN 
GREATLY TORMENTED; AT ALEXAN- 
DRIA, ABOUT THE YEAR 253. 

Heron, Ater, and Isidore, Egyptians by birth, 
and a youth of fifteen years, called Dioscorus, were 
committed to the Judge of Alexandria, at the same 
time. The Judge examined the youth first, suppos- 
ing it a very easy matter to persuade him, or de- 
ceive him by fair words, or, if not on this wise, to 
move him by torments (of which, as Eusebius says, 
many were inflicted upon him), to deny the Chris-, 
tian faith. But this excellent youth, Dioscorus, could 
be induced neither by fair words nor by the force of 
torments, to obey the Judge. 

The three men, namely Heron, Ater, and Isidore, 
the Judge had most cruelly scourged, and examined 
with all manner of stripes, intending to draw them 
away from the faith; but when he saw that because 
of their faith in Jesus Christ they valiantly endured 
all the torments, he delivered them to the execu- 
tioners to be burned alive; except the youth Dios- 
corus, whom he released, on account of his cour- 
age as well as the astonishingly discreet answers 
which he gave to every one of his questions; saying 
that in consideration of his youth he would wink at 
his perverseness for the present, so that, in the 
meantime he might reflect upon the matter, and re- 
pent. But the ancient writers state, that, coming to 
the church of Jesus Christ, God ordained him to be 



a bulwark and consolation of his people; awaiting a 
longer and severer conflict, and a greater and fuller 
reward; on account of which, as well as because of 
his previous sufferings, he was reckoned among the 
pious martyrs. See the abovementio?ied authors and 
books. 



NEMESIUS, A PIOUS CHRISTIAN, BURNED FOR HIS 
FAITH IN JESUS CHRIST, TOGETHER WITH SEV- 
ERAL MALEFACTORS, AT ALEXANDRIA, 
ABOUT THE YEAR 253. 

The malignity of the tyrants had now become so 
great that they called the defenseless lambs of Christ 
murderers, and sought to put them to death under 
this name. Among those thus accused was a pious 
follower of Christ, called Nemesius, or, also, Neme- 
sis, who, being accused of the same crime, first of 
all candidly and clearly vindicated himself from it. 
Thereupon his accuser charged him with being a 
Christian, and, therefore, nevertheless guilty ol 
death. Eusebius writes, that in this point the Judge 
observed no moderation, but caused him first to 
be tortured with twofold torments, and then com- 
manded that he should be burned with the mur- 
derers, unconscious of the fact that through his 
cruelty he made this holy martyr resemble our Sav- 
ior, who, for the salvation of mankind, was cruci- 
fied between murderers. In regard to this, A. Mel- 
linus says: "The Judge made this martyr like unto 
his Lord Christ, and, according to his example, had 
him placed between highwaymen, and then burned 
alive." A. MclL, 1st book, fol. 68, col. 2, from 
£?tseb., lib. 6, cap. 41. Also, P. J. Twisck, 3d 
book, for the year 252, page 70, col. 1, on the name 
Nemesion. 



BABYLAS, BISHOP OF THE CHURCH AT ANTIOCH, 

AND THREE YOUTHS, URBAN, PHILIDIAN, AND 

EPOLONIUS, BEHEADED AT ANTIOCH, FOR 

THE NAME OF JESUS CHRIST, ABOUT 

THE YEAR 254. 

Babylas, bishop of the church of Antioch, the 
capital of Syria, situated on the river Orontes, was 
a very godly and faithful shepherd of the flock of 
Christ. Knowing beforehand that this severe perse- 
cution was threatening the church of Christ, he very 
diligently instructed not only men and women, but 
also children in the principles of the Christian faith, 
and constantly admonished them in his preaching, 
not only to believe in Christ, but also to suffer for 
his name. Touching the cause of his imprisonment, 
the ancients have briefly described it thus: namely, 
that the Emperor Decius came to one of the con- 
gregations of the Christians, and requested to be 
admitted; but that the shepherd of that congrega- 
tion or church, namely Babylas, in order to spare 
the congregations, opposed him boldly, saying, 
that it was not lawful for him thus audaciously to 
enter the house of the living God, and to view the 
mysteries of the Lord with his polluted eyes, or to 



MARTYRS MIRROR. 



131 



touch them with his murderous hands still covered 
with blood. The Emperor, unable to bear this, had 
Babylas, together with several others, seized, bound 
with chains, and placed in severe confinement. 

Those who were apprehended with him, and were 
finally put to death, were, as appears from the rec- 
ords, three young mem brothers, and were called, 
Urban, Philidian, and Epolonius ; who, as some 
suppose, were his bodily, but according to others, 
his spiritual children, because he had won them for 
Christ through the doctrine of the truth. 

When the hour of his departure began to draw 
near, that he was to be offered, and his disciples or 
other good friends came to visit him in prison, he 
earnestly asked, as a last request of them, to bury 
him with his fetters, chains, and bonds. 

Concerning his death, Eusebius Pamphilius 
writes : ' ' Bishop Babylas fell asleep in the Lord, in 
prison, at Antioch, after having made his confes- 
sion, in all things like Alexander." Hist. Eccl. 
Edit. A. D. 1588, lib. 6, cap. 39, fol. 121, letters 
F, G. 

But as all the other fathers who have written of 
Babylas speak of him as a martyr, they also state 
that he was executed with the sword. The records 
of his death, faithfully collected by Suidas and 
others from the most ancient writers, read thus: 
"When Babylas was sentenced by the Emperor 
Decius to be beheaded, together with the aforemen- 
tioned three young men, he sang the comforting 
words of the n 6th psalm, on his way to the place 
of execution: 'Return unto thy rest, O my soul; 
for the Lord hath dealt bountifully with thee. He 
hath delivered my soul from death, mine eyes from 
tears, and my feet from falling. I will walk before 
the Lord in the land of the living. ' ' ' 

When Babylas and the three young men had 
arrived at the place where they were to be beheaded, 
Babylas begged, that they would first put to death 
before his eyes, the three youths (whether they 
were his bodily or his spiritual children) so that 
they might not be deterred or discouraged by his 
death from dying for the name of Christ. 

While the executioners were busy executing the 
children, he prayed to the Lord, saying: "Here 
am I, Lord, and the children whom thou hast given 
me. ' ' And thus he encouraged the children, stead- 
fastly to suffer for the Lord. 

After this, Babylas also fell asleep very peace- 
fully in the Lord, having commended his soul into 
the hands of the Lord, to bring it to the eternal 
rest of which he had spoken immediately before his 
death. 

The mother of these children, and the brethren 
of the church of Antioch buried the dead bodies of 
these martyrs in a decent manner, together with 
the chains and fetters with which Babylas had been 
bound during his life. 

Thus, this good father and his dear children took 
an honorable departure from this world together 
on the same day, and are awaiting now the blessed 
hope and the revelation of the great God, and their 
Savior, Jesus Christ, for whose honor and glory 
they suffered these things. Abr. Mell., 1st book, 
fol. 68, col. 4, and fol. 69, col. 1, 2, from Euseb., 



lib. 6, cap. 29. Epiphan. lib. de Mens, and Pond. 
Hicron. Catal. in Origene. Chrysost. Eunt. Gent, 
and Homil. 9 ad Ephes. Suidas i?i Babyla. acta 
ex Patribus Collecta. Suid. in Hist. sub. nom. 
Babylcs. 

Note. — P. J. Twisck, who begins this perse- 
cution by Decius, with the year 251, fixes the death 
of this man, Babylas, in the second year of his 
reign, namely, A. D. 252. Chron. 3d book, p. 70, 
col. 1, from Hist. Andr., fol. 21. But Abr. Mel- 
linus, who begins the persecution with the year 253, 
fixes his death in A. D. 254 (although the printer 
has erroneously made it A. D. 264; for Decius 
reigned only two years), and this is consequently 
the second year of Decius. We have followed the 
latter author. 



PIONIUS, BISHOP OF THE CHURCH AT SMYRNA, 

NAILED TO A PIECE OF WOOD AND BURNED 

ALIVE, IN THE CITY OF SMYRNA, FOR 

THE TESTIMONY OF JESUS CHRIST, 

A. D. 254. 

Mention is made in this time of a certain pious 
Christian, called Pionius, a man greatly noted on 
account of his remarkable virtue, who always stood 
fearlessly before the Judges, and, as Eusebius de- 
clares, steadfastly replied to all their questions, yea, 
taught and disputed in the court, so that those who 
wavered on account of the persecution, were thereby 
strengthened and encouraged. While in prison, he 
strengthened the brethren, and encouraged them, 
to fight steadfastly even unto the end, in the faith, 
for the Lord, in which he preceded them as a good 
leader. For, according to the testimony of Eusebius, 
he was finally nailed on a piece of wood, and cast 
into a flaming fire, and thus died a blessed death. 
Euseb., lib. 4, cap. 15, taken from the letter of 
those of Smyrna, concerning the death of Polycarp 
and some of the martyrs who followed him. 



FURTHER PARTICULARS CONCERNING THE DEATH 

OF PIONIUS, ACCORDING TO THE ACCOUNTS 

GIVEN BY DIFFERENT AUTHORS. 

We shall endeavor to be as brief as possible, and, 
instead of relating all that pertains to this, present 
only the last acts of his death. 

When the Governor, after much had been said 
on both sides, said to Pionius : ' ' Why dost thou 
make such great haste to meet death?" Pionius 
answered: "I do not make haste to meet death, 
but life. ' ' Then said the Governor : ' ' Thou dost 
not act wisely thus to hasten to meet death. Thou 
art like those who, despising death, for the sake of 
a little gain offer themselves to fight with the beasts. 
But since thou despisest death so much, thou shalt 
be burned alive. ' ' 

This sentence of death was read to him from a 
tablet inscribed with Roman letters : ' ' We have 
sentenced Pionius to be burned alive, because he 
has confessed that he is a Christian." 



132 



MARTYRS MIRROR. 



Having thus been sentenced, Pionius was brought 
to the place where he was to be burned. There he 
divested himself of his clothes, and, having looked 
at his naked body, he cast up his eyes to heaven, 
praising and thanking God for having kept him to 
this hour free and unspotted from the idols. 

With this, he voluntarily went and lay down on 
the fire-wood, stretched himself over it, and de- 
livered himself to the soldiers, to be nailed to the 
wood. 

When he was fastened to the wood, the servant 
said to him : "Be converted and alter your views; 
and we shall remove the nails. " Pionius answered: 
"I feel that they are in already." And reflecting 
a little, he said to God : ' ' Therefore, O Lord, do I 
hasten to death, that I may rise the sooner (or the 
more glorious)." 

Having been nailed on the cross, he was raised 
up with his face towards the east. When a great 
heap of wood had been collected with which to 
burn him, he closed his eyes for some time, so that 
the people thought that he had already died. How- 
ever, he prayed secretly in his heart; for when he 
had finished his prayer, he opened his eyes, and 
all at once the flame shot up to a great height, just 
as with a glad countenance he uttered the last word 
of his trust, saying: "Amen, O Lord, receive my 
soul," and calmly and without manifesting the least 
sign of pain, he gave his spirit over into the hands 
of God. 

This happened when Julius Proculus Quintilianus 
was Proconsul of Asia, and Emperor M. O. T. 
Decius was Consul for the third, and Gratus for the 
second time, at Rome, in A. D. 254, by virtue of 
the seventh persecution under Emperor Decius, at 
Smyrna, in Asia Minor. Abr. Me//., is/ book, 
fo/. 71, col. 3, 4, from Euseb., lib. 4. Also, Ac/a per 
Sym. Me/aph. Genuma, and Vere pro Co?is2i/aria. 



MAXIMUS, A PIOUS CHRISTIAN, AFTER MANY TOR- 
MENTS STONED TO DEATH, AT EPHESUS, 
ABOUT THE YEAR 255. 

It is stated that shortly after the death of Pionius 
and the preceding martyrs, there suffered a certain 
pious Christian, called Maximus, a citizen of Ephe- 
sus; concerning whom, we, in order to present the 
matter in the briefest, clearest and plainest manner, 
shall, (instead of the testimony of the fathers) copy 
the records themselves, which were approved by 
the Proconsul, and written by the clerk of the court. 
They read thus: "Maximus, a citizen of Ephesus, 
having been apprehended and brought before Opti- 
mus, the Proconsul of Asia, the latter asked him: 
'What is thy name?' 

"He answered: 'My name is Maximus.' 

"The Proconsul asked: 'What is thy estate?' 

which meant, whether he was free-born, or a servant. 

"Maximus said: 'I belong to myself, and am 

free-born. Nevertheless, I am a servant of Christ, 

and manage my own affairs.' 

"The Proconsul said: 'Art thou a Christian?' 
"Maximus replied: 'Notwithstanding I am a 
sinner, I am nevertheless a servant of Christ.' 



"The Proconsul questioned: 'Knowest thou not 
the decrees of the invincible Princes, which have 
now been brought hither?' 

' ' Maximus asked back : ' What are they ? ' 

"The Proconsul answered: 'That all the Chris- 
tians are to forsake their superstitions, acknowledge 
the only true Prince, to whose power all things are 
subject, and worship his gods.' 

"Maximus said: 'Yea, I have heard the unjust 
decree of this Prince or Emperor, and hence have 
come, openly to declare myself against it.' 

' ' The Proconsul spoke : ' Then sacrifice to the 
gods.' 

"Maximus said: 'I sacrifice to none, except to 
God; and I rejoice that from my childhood's days 
I have offered myself only to God.' 

' ' The Proconsul again said : ' Sacrifice, lest I 
cause thee to be tormented in divers manners.' 

"Maximus said: 'This is just what I have always 
longed for : to be deprived of this temporal and 
frail life, and thereby attain life eternal.' 

"The Proconsul then commanded his soldiers to 
beat Maximus with sticks. While he was being 
beaten, the Proconsul said to him: 'Sacrifice, Maxi- 
mus, that you may be released from these torments.' 

"Maximus said: 'These torments, which I gladly 
and willingly receive for the name of my Lord Jesus 
Christ, are no torments at all ; but if I apostatize 
from Christ, I must expect the real and everlasting 
torments.' 

"The Proconsul therefore had him suspended 
on the torture-stake, and dreadfully tormented ; 
and said to him: 'See, now, where thou hast come 
to by thy folly; sacrifice, therefore, that thou mayest 
save thy life.' 

"Maximus replied: If I sacrifice not, I shall save 
my life; but if I do, I shall lose it. For neither thy 
sticks, hooks, claws, pincers, nor thy fire hurt me; 
nor do I feel any pain through it, because the grace 
of Christ abides in me. ' 

"Then the proconsul pronounced the sentence 
of death, which was as follows: 'I command, that 
Maximus be stoned to death, as an example and 
terror to other Christians ; because he would not 
submit to the laws, and sacrifice to the great Diana 
of Ephesus.' Ac/a Proconsularia." Thus far ex- 
tend the words which the clerk of the court himself 
wrote. 

The Christian who copied these records, adds the 
following: "And presently this faithful champion 
of Christ was taken away by the servants of Satan, 
brought without the city walls, and stoned. While 
he was being led away, and stoned, he thanked 
God with all his heart, who had made him worthy 
to overcome the devil in the conflict ; and thus 
committed his soul into the hands of his Lord Jesus 
Christ." 

Thus this pious witness of Jesus laid down his 
life amidst a volley of stones, for the honor of his 
Savior, and thus was registered among the holy 
and steadfast martyrs. A. Mel/., is/ book, fo/. 72, 
co/. 3, 4, from Ac/a Procons. Also, Aug., Ub. 2, 
de Doc/r. Chris/. , cap. 26, Idem, contra Dona/is/, 
super a/ia ac/a ci/a/. 






MARTYRS MIRROR. 



133 



ORIGEN, A SON OF LEONIDES THE MARTYR, 

GREATLY TORMENTED AT ALEXANDRIA, FOR 

THE TESTIMONY OF JESUS CHRIST, AND 

BANISHED TO CESAREA STATONIS, 

ABOUT THE YEAR 254. 

. In our account of baptism in the third century, 
with special reference to the year 231, we have 
spoken of the views of Origen and shown that he 
has left us very excellent and salutary -teachings 
concerning baptism upon faith; and also, that in his 
teaching he opposed the swearing of oaths, war, 
compulsory celibacy, the literal view of the Lord's 
Supper, those who taught something, and did not 
practice it themselves, the antichrist, etc. 

We have likewise shown there, that some very 
peculiar things were laid to his charge as his views, 
from which, however, the principal ancient writers, 
as well as later authors, have vindicated him; all of 
which may be examined at the place indicated, and 
considered with Christian discretion. This we leave 
to the judgment of the judicious. We shall there- 
fore proceed to treat of his martyrdom, and how 
much he had to suffer for the name of the Lord 
Jesus. 

From the very beginning of his knowledge he 
placed himself in great danger of being appre- 
hended or put to death for the testimony of the Son 
of God. For when he was but seventeen years old, 
and his father, whom he affectionately loved, had 
been apprehended for the Christian religion, and 
had nothing to expect but death (as we have noted 
for the year 202), he did not only comfort him by 
letter, but, as other writers state, desired to follow 
him into prison, yea even unto death; which he 
would have done, had not his mother prevented it 
by withholding or taking away his clothes. Intro- 
duction, fol. 38, col. 2, from Bused. 

Besides this he often exposed himself to danger 
for the Christian martyrs, because of his extraordi- 
nary love for them. He would station himself near 
the tribunal, where the apprehended Christians 
were making their last defense, or were to receive 
their sentence of death, and when they were becom- 
ing weak he would strengthen and encourage them ; 
he went with them to death, even to the place of 
execution; he gave them the last kiss of peace, as a 
friendly and fraternal farewell; so that frequently he 
would have lost his life, had not God remarkably 
and miraculously preserved him. Soldiers who 
were hired for the purpose by the enemies of the 
truth, lay in ambush for his person and for the 
house in which he lived, in order to apprehend or 
kill him ; so that on account of the fierce persecu- 
tion he could remain no longer in Alexandria, the 
place where he had been brought up; and this the 
more, because the believers there, on account of 
his conspicuousness, could no longer conceal him. 

His beloved disciples, whom he had faithfully 
taught the ways of God, had nearly all been put to 
death for the name of Jesus Christ, among whom 
were, Plutarch, Heraclides, Hero, the two pious 
men called Serenus, Rhais, Marcella, and others; 
whom we have mentioned in the years A. D. 203 
and 204. 



It may therefore be considered a miracle that 
Origenes lived so long in the midst of deadly perse- 
cutions, namely, from his seventh to his seventieth 
year, which is more than fifty years. 

But finally, sufferings beyond measure came upon 
him ; he was cast into the deepest prison, his neck 
loaded with iron chains, his feet placed in the 
stocks, and stretched so that four holes were be- 
tween them.* There he was tortured with fire and 
divers other means of torment; but he bore it all 
with the utmost patience. Nevertheless, it appears 
from ancient writers, that he was not put to death 
judicially, but, as Epiphanius writes, was banished 
to Cesarea Statonis; and that finally, having moved 
to Tyre, he died and was buried there, under 
Gallus and Valusianus. Compare the account of 
A.MelL, 1st book, fol. 57, col. 1, 2, under the name 
Leonides, but especially fol. 77, col. 3, 4, under the 
name Origen, from Euseb., lib. 6, cap. 2. Hieron. 
Apol. Ruffin. Suid. in Origene Epiphan. de Men- 
suris. Hieron. Catal. in Origene. Also, Euseb., 
lib. 6. Also, P. f. Twisck, yi book, for the year 
231, page 61, col. 1, 2, from Georgius Vicelius. 
Also, Introduction, fol. 38, col. 2. Also, foh. Gys., 
fol. 18, col. 3, about Leonides. 

There are some who accuse Origen of apostasy; 
but different excellent authors have acquitted him 
of this charge; though in point of knowledge he 
had his weaknesses and failings. 

Eusebius Pamphilius of Cesarea praises his virtue 
above measure, saying that Origen wished to have 
no communion with Paulus Antiochenus, because 
the latter was tainted with error. Of Origen it was 
said: "This is he who lives as he teaches, and 
teaches as he lives. He sold his books of heathen 
philosophy, on condition that four pence a day 
should be given him for his daily needs, so that he 
would not be a burden to any one. He set all his 
disciples an example of poverty, that they should 
forsake whatever they possessed; hence he was 
beloved by everyone, because he contended with 
none about temporal goods, except that some were 
dissatisfied because he refused to accept what they 
offered to impart to him for the sustenance of his 
body." Eusebius further says: " It is said that for 
many years he went barefooted, using neither wine 
nor such like, but only the absolute necessaries of 
life, until disease in the breast, which endangered 
his life, compelled him to it." Lib. 6, cap. 1, 2, 3. 
Also, Baudart. in Apophthegm. Christian. , lib. 3, 
page 100. 

In refutation of those who accuse Origen of apos- 
tasy, A. Mellinus writes (though he does not wish 
to defend his misconceptions or errors, as he calls 
them): "If this account of the apostasy of Origen 
were true, Porphyrius, who wrote at this time 
against the Christians, and was especially bitter 
against Origen, would very probably have men- 
tioned it in his writings, and this the more so, as 
he dared unjustly to accuse Ammonius, Origen' s 
teacher, of Apostasy: how much more then, would 
he have exerted himself against Origen, if the latter 



* The number of holes reached indicated the degree of torture 
1 which the prisoner was subjected. — Tra nslator. 



134 



MARTYRS MIRROR. 



had really apostatized ; whereas he acknowledges 
that Origen lived as a Christian to the end." A lit- 
tle further on he writes : "As regards his Christian 
life and steadfast confession of the name of Christ, 
we have no reason to call it in question, since even 
his enemies bear him a good testimony in this re- 
spect." Abr. MelL, ist book, fol. 78, col. 1, from 
Porphyry. 



Of the Eighth Persecution of the Chris- 
tians, under Valerian and his son Gal- 
lien, which Commenced about the 
year 259. 

After the death of the Emperor Volusian, the son 
of Decius, Aemilian, an Ethiopian, ascended the 
imperial throne; but since it is stated that he reigned 
only three months, and that Valerian had previ- 
ously already been declared Emperor, his reign is 
not taken into account. It follows, therefore, that 
Valerian was acknowledged Emperor; who, to- 
gether with his son Gallien, began to reign about 
the year 255, as set forth by Seb. Frank; but the 
persecution, according to the testimony of different 
authors, did not begin until the year 259. 



OF THE ORIGINATOR AND THE CAUSE OF THIS 
PERSECUTION. 

The author of the Introduction to the Martyrs 
Mirror writes, concerning this, as follows: "In 
A. D. 259 the eighth persecution against the Chris- 
tians arose under the Emperor Valerian. He issued 
an edict against the Christians, in which he com- 
manded that the Christians were not to assemble 
themselves; and as this was not observed, a great 
persecution arose everywhere." Fol. 41, col. 1. 



FURTHER PARTICULARS ABOUT THE ORIGINATOR 
AND THE CAUSE OF THIS PERSECUTION. 

Concerning this, J. Gysius records the following: 
"Valerian and Gallien, who in the beginning of 
their reign; were favorable to the Christians, soon 
afterwards changed their course, being misled by 
an Egyptian sorcerer, and by divers torments com- 
pelled the Christians to idolatry." Fol. 20, col. 3, 4. 



FURTHER AMPLIFICATION OF THE CAUSE AND 
CIRCUMSTANCES OF THIS PERSECUTION. 

P. J. Twisck, speaking (for the year 255) of the 
beginning of the reign of Emperor Valerian,, says: 
"Truly, this Emperor, as history tells us, was in the 
beginning a very pious and praiseworthy Prince, a 
censor, who excelled all others; in regard to which 
many commendatory passages may be read in the 
Tijdthresoor by Paul Merula. But, what of it? 
Although at first he was very favorable to the 
Christians, and so honored their ministers, that his 



house was considered a church of the Lord, he was 
nevertheless afterwards corrupted by a doctor, a 
wicked lord and prince of all the sorcerers of Egypt; 
who made the Emperor believe that fortune would 
not be on his side as long as he tolerated the Chris- 
tians at his court, or in the land. Then the Em- 
peror commanded that these holy and just men 
should be persecuted and put to death as such who 
were opposed to the sorcery with which he was 
polluted. 

This sorcerer also prevailed upon the Emperor to 
slaughter and sacrifice children and human beings 
in honor of the devil. He accordingly commanded 
that little children should -be put to death, so that 
he could perform his unclean ceremonies and abom- 
inable sacrifices; and thus robbed parents of their 
children, and became such a despiser and oppressor 
of the Christian faith, that he spared neither old nor 
young, men nor women, nor any state and condi- 
tion, but most miserably murdered all that were 
brought to him, in Alexandria and other places too 
numerous to mention. At Rome also there was 
much innocent blood shed at this time, even as this 
city has ever been a place of slaughter for the poor 
Christians. ' ' Third book, for the year 255, page 7 1 , 
col. 2. 



OF THE CRUELTY AND VIOLENCE OF THIS PERSE- 
CUTION. 

P. J. Twisck, having concluded his account of the 
aforementioned matter, proceeds immediately to 
show how cruelly and lamentably the innocent 
Christians were treated at that time. ' ' The martyr- 
doms," he writes, "were manifold: they were cast 
before the wild beasts; they were beaten, wounded, 
executed with the sword, burned, torn limb from 
limb, rent asunder, pinched with red-hot tongs; 
red-hot nails were driven in their fingers and nerves. 
Some were hung up by their arms, and heavy 
weights tied to their feet, and thus were torn asun- 
der gradually and with great pain. Others, whose 
wounded bodies had been smeared over with honey, 
were placed naked on the earth in the hot sun, to 
be tormented and stung to death by flies, bees, and 
other insects. Others were beaten with clubs, and 
cast into prison, until they miserably perished." 

' ' Under the reign of the aforementioned cruel and 
tyrannical Emperors," he writes a little further on, 
' 'many Christians had to wander and roam about in 
foreign countries, in secluded places, along shores, 
in caverns, on mountains, in caves, amidst want 
and poverty; leaving comfort, honor, prosperity, 
peace, friends, money, and property." Among 
many others, there is an account given in the Key- 
sets Chronijk, of a youth of sixteen years, called 
Paul, well versed in different languages, and the 
son of a rich man, who, in order to escape the per- 
secution, went out into a village to live with his sis- 
ter. But his brother-in-law was moved by avarice 
to betray him, that thus he might obtain possession 
of his property. His sister having warned him of 
his danger, he fled into the mountains, gladly leav- 
ing behind him all his possessions. However, God 



MARTYRS MIRROR. 



135 



prepared him there a secret cave, where he could 
quench his thirst with pure water, and satisfy his 
hunger with roots, herbs, and the fruits of the trees. 
Idem. Ibidem, from Enseb. Fasc. Temp., fol. 94. 
Chron. Mich., fol. 161. Chron. Seb. Franc., fol. 18, 
Hist. Andr.,fol. 177, 178, id part, fol. 174. Paul 
Mcrula, fol. 217, 218, 221. fan. Crespin, fol. 65. 



DIONYSIUS, BISHOP OF THE CHURCH AT ALEXAN- 
DRIA, WITH TWO OF HIS FELLOW-BELIEVERS, 
GAIUS AND PETER, AFTER MUCH SUFFERING, 
EXILED INTO A DESERT PLACE OF LYBIA, 
THREE DAYS JOURNEY FROM PARAE- 
TONIUM, FOR THE TESTIMONY OF 
JESUS CHRIST, ABOUT THE 
YEAR 260. 

After different letters of Dionysius, bishop at 
Alexandria (recorded by Abr. Mellinus from Euse- 
bius), concerning the persecution he suffered, there 
follows one which Dionysius wrote to Domitius and 
Didymus, about the oppression of the Christians 
under Valerian, as well as how he himself was op- 
pressed at that time. Among other statements, it 
contains these words: "It is not necessary to men- 
tion all the names of the Christian martyrs, because 
their number is very great, and you do not know 
them; but know ye of this persecution, in general, 
that innumerably many men and women, old and 
young people, old women and young girls, of every 
state and condition, were, some scourged, some 
burned, some beheaded, or made martyrs in some 
other manner; and still the proconsul continues in 
his cruelty; putting to death those that were made 
known to him, causing some to be rent asunder by 
divers torments, holding others in bonds and severe 
confinement, and letting them perish through hun- 
ger and thirst, forbidding all to come to them, yea 
closely watching those who but endeavor to get 
near them. 

"Nevertheless, the Lord has thus strengthened 
the hearts of the brethren, that they, for the name 
of Christ, have constantly visited these oppressed 
prisoners, notwithstanding it was interdicted under 
penalty of death. And although this persecution 
has lasted for a considerable length of time, there 
have still been some whom God did not deem wor- 
thy to take to himself as martyrs. Among whom, 
says Dionysius, I myself yet remain, until the Lord 
will otherwise dispose of me ; since he doubtless 
preserves me for some other time, which appears 
to him more suitable. At present I, together with 
Gaius and Peter, am separated from all the rest 
of the brethren, confined in a desert place of Lybia, 
three days' journey from Paraetonium. " Compare 
A. Me//., 1st book, fo/. 79, co/. 2, from Euseb., 
lib. 7. 

We selected this letter of Dionysius from all the 
rest, because there is stated in it, on the one hand, 
the severity of this persecution in general, and, on 
the other hand, the oppression which this friend of 



God himself suffered; inasmuch as he, after much 
wandering, was separated, together with his two 
dear friends, Gaius and Peter, from all the rest of 
his brethren, and confined in a desert place of 
Lybia, there expecting death for the name of the 
Lord. 

Of Dionysius P. J. Twisck states, that he as well 
as Tertullian held a figurative or spiritual view of 
the Lord's Supper, i. e., that the words of Christ: 
"This is my body," signify: "This is a figure of 
my body. ' ' Second book, for the year 200, page 53, 
col. 1, concerning Tertullian. 

The same author, speaking of Origen, says 
among other things of Dionysius, that after Origen 
and Heracles he presided over the schools of the 
catechumens (that is, those who were instructed in 
the Christian doctrine, before baptism) at Alexan- 
dria. Third book, for the year 231, page 61, col. 1. 

In another place the aforementioned author 
states that Dionysius, whom he calls a catechetical 
preacher, accompanied Pancratius, when the latter 
was baptized at Mount Celinus. In the same book, 
for the year 253, page 71, co/. 1, from Wice/ius, in 
Chorosanctoritm. Grond. Bezv., letter B., Leon- 
hard, /ib. 1. 

In his second book, 13th chapter, D. Vicecomes 
cites Dionysius (from Eusebius) as saying: "Many 
heathen adopted at their baptism the name of the 
apostle John, from special love and admiration for 
him, as well as because of the zeal which animated 
them, to follow him, and because they desired to 
be loved by the Lord, as he was. For the same 
reason the names of Peter and Paul became preva- 
lent among the believing children of God. 

"All these," says the writer who has recorded 
this, "are beautiful reminders, which were adminis- 
tered to the catechumens before and after baptism ; 
which certainly cannot apply to infants. ' ' Baptism. 
Hist., printed at Dortmund, A. D. 1646, and 1647, 
2d part, concerning the third century, page 320. 



FRUCTUOSUS, BISHOP OF THE CHURCH OF TARRA- 
GONA, WITH AUGURIUS AND EULOGIUS, HIS 
DEACONS, BURNED ALIVE FOR THE TESTI- 
MONY OF JESUS CHRIST, AT TARRA- 
GONA, ABOUT THE YEAR 26 1. 

It is stated that at this time, Fructuosus, bishop 
of the church of Tarragona in Spain, and Augurius 
and Eulogius, his deacons, were apprehended at 
the command of Aemilian, the Proconsul, and held 
in prison six days, before they were brought before 
the tribunal of the Proconsul. When they were 
standing before the judgment seat, Aemilian com- 
manded them to kneel before the altars, and worship 
the gods standing thereon, and sacrifice to them, 
saying to Fructuosus: "I understand that thou art 
a teacher of a new-devised religion, and that thou 
incitest giddy young women, no longer to go to 
the groves, where the gods are worshiped, yea, to 
forsake Jupiter himself. Go on, then, despising our 



136 



MARTYRS MIRROR. 



religion, but know thou, that the Emperor Gallien 
has, with his own lips, issued a decree by which he 
binds all his subjects, to serve the same gods which 
the prince, that is, the Emperor, serves or honors." 

Thereupon Bishop Fructuosus answered: "I 
worship the eternal Prince, who has created the 
days and the gods, and is Lord even over the 
Emperor Gallien ; and Christ, who is begotten of 
the eternal Father himself, whose servant, and the 
shepherd of whose flock I am." 

The Proconsul derisively said: "Yea, who hast 
been it till now; but thou art so no longer." With 
this, he sentenced Fructuosus and his two deacons, 
Augurius and Eulogius, to be burned alive. 

These faithful martyrs, having received the sen- 
tence of death, for the name of Christ, rejoiced in 
their impending martyrdom, and when they saw 
the people weep, as they were led to death, they 
forbade them to weep. When some offered Fruc- 
tuosus a drink on the way, that he might refresh 
his heart, he refused it, according to the example 
of Christ, saying: "Now is our fast-day. I do not 
wish to drink; it is not yet the ninth hour of the 
day (that is three o'clock in the afternoon, before 
which time those who fasted did not eat) ; and 
death itself shall not break my fast-day. ' ' 

When they arrived in the arena, where the exe- 
cutioner had been ordered to build a great fire in 
which to burn these pious martyrs, a dispute (pro- 
ceeding, however, from heartfelt love) arose among 
the faithful Christians, as to who should first untie 
the latchets of the shoes of the bishop, their beloved 
shepherd and teacher. But Fructuosus would not 
permit it, saying: "I shall untie them myself from 
my feet, so that I can go unhindered into the fire." 
And perceiving that they wept, he said : ' ' Why 
weep ye? and why do you ask me to remember 
you? I shall pray for all of Christ's people." 

Standing with his bare feet by the fire, he said 
to all the people :' ' ' Believe me ! what you see 
before your eyes is no punishment; it passes away 
in a moment of time, and does not take away life, 
but restores it. O happy souls ! who through this 
temporal ascend into heaven unto God, and who on 
the last day, shall be saved from everlasting fire." 

All at once they hastened towards the fire, which 
indeed burned off in a moment the bands with 
which their hands had been fastened on their backs, 
thus freeing these; but their bodies remained intact 
in this great heat, so that with outstretched hands 
they prayed God to suffer the flames speedily to 
deliver them from the agony of death. Their prayer 
having been heard, they, leaving their frail bodies 
here as pledges, committed their souls unto God, 
and the three martyrs fell calmly asleep in the Lord, 
from whom, on the day of judgment, they will re- 
ceive, in reward of their faithful services and stead- 
fast testimonies, the martyr's crown, and white 
robes in token of their victory. Abr. Mell. , ist book, 
fol. 81, col. 4, andfol. 82, col. 1, 2, from Prudent. 
Stephan. Hym. 6, ex Actis Proconsul. 



MARINUS, OF NOBLE DESCENT, BUT PREFERRING 

THE GOSPEL TO THE SWORD, BEHEADED AT 

JERUSALEM FOR THE TESTIMONY 

OF JESUS CHRIST, ABOUT THE 

YEAR 262. 

In the ancient records of the pious witnesses of 
Jesus Christ, an account is given of Marinus, a citi- 
zen of Jerusalem, of noble descent, who, although 
he belonged to the nobility, entertained a sincere 
affection lor the true Christians, who at that time 
were oppressed beyond measure. On this account 
his enviers, who were jealous of the honor of his 
nobility, severely accused and charged him with 
being a Christian; which he also confessed, when 
he was brought before the Judge; yea, he declared 
with a loud and clear voice, that he was certainly a 
Christian. The Judge then gave him three hours' 
respite to consider, whether he would die as a 
Christian, or whether he would sacrifice to the 
gods and the Emperor. 

As he went away from the tribunal, Theotecnes, 
the bishop of the church in that city, took him by 
the hand, and led him to the meeting, in the meet- 
ing-place, strengthened him with many words in 
the faith, and, placing before him the sword which 
he was wont to carry at his side, and also the 
Gospel [book], he asked him which of the two he 
would choose? 

When Marinus, with a firm faith, stretched forth 
his hand for the Gospel, choosing it instead of the 
sword, Theotecnes said to him : " O my son ! keep 
that which thou hast chosen, and, despising this 
present life, hope for the eternal. Depart in good 
confidence, and receive the crown which the Lord 
has prepared for thee. ' ' 

Marinus accordingly returned to the tribunal, 
and was forthwith called by the lord's servant, for 
the appointed time had come; he did not delay or 
wait until he was asked, but said of his own accord: 
that he had considered the matter, and that it was 
established by the law of the fathers, that God must 
be obeyed rather than men. Eusebius Pamphilius 
writes, that when Marinus had answered thus, the 
Judge immediately gave sentence that he should be 
beheaded. Lib. 7, cap. 15. 

P. J. Twisck gives the following account of this 
Marinus : ' ' When Marinus confessed that he was a 
Christian, and chose the Bible in preference to the 
sword, he was called before the tribunal, sentenced, 
and beheaded." Third book, for the year 262, 
page 73, col. 2; from Euseb. Compare this with the 
Introduction, fol. 41, col. 2. 



THREE PIOUS PEASANTS, PRISCUS, MALCHUS, 

AND ALEXANDER, WHO SOUGHT HEAVENLY 

CROWNS, TORN BY THE WILD BEASTS, 

AT CESAREA, IN PALESTINE, ABOUT 

THE YEAR 263. 

In this persecution under Valerian there were 
three very noted and godfearing martyrs at Cesa- 
rea, in Palestine, who nevertheless were but simple 



MARTYRS MIRROR, 



137 



peasants, the first called Priscus, the second Mal- 
chus, the third Alexander. Eusebius writes, that, 
as they lived near the suburbs of Cesarea, a divine 
zeal for the faith was kindled within them, and they 
accused each other (and each himself, says Mel- 
linus), of slothfulness, since heavenly crowns of 
martyrdom were distributed, or at least offered, 
in the city, and they were so little inclined to ask 
for them, notwithstanding our Lord and Savior had 
said that the kingdom of heaven must be taken 
by violence, and therefore it did not become 
them to remain so earthly and slothful. Having 
exhorted one another with such words, they went 
into the city, and addressed and reproved that 
cruel tyrant, the criminal Judge, demanding of him, 
why he shed so much Christian blood. The tyrant 
instantly replied, saying: "They shall be thrown 
before the wild beasts, to be torn by them, who do 
not like to see the blood of the Christians shed; 
which, it is stated, was done to them. Compare 
Etiseb., lib. 7, cap. 12, fol. 131, col. 1, 2, letter F, G, 
with the Introduction, fol. 4, col. 2. Also, Joh. Gys., 
fol. 21, col. 2. 

A. Mellinus, writing in defense of the afore- 
mentioned three peasants, against those who would 
pronounce them too bold, says after other remarks : 
"Who are you that judge your brethren? How do 
you know of what spirit they were? No one has 
courage of himself; but it is the gift of God, not 
only to believe in Christ, but also to suffer for his 
name : hence, neither is of ourselves. They also 
did not seek their own honor, but to magnify the 
name of Christ by their death; to which, no doubt, 
they were impelled by a divine zeal, since their zeal 
was not without knowledge, but proceeded from 
the power ot faith; whereby they were prepared 
through the divine Spirit to proclaim the honor of 
God 'through their death; for this was their sole 
object." First book, fol. 79, col. 4. 



PHILIP, PRIVATUS, FLORENTIN, PONTIUS, AND MANY 

OTHERS, PUT TO DEATH FOR THE TESTIMONY 

OF JESUS CHRIST, IN DIFFERENT PLACES, 

DURING THIS PERSECUTION, TILL 

ABOUT A. D. 270. 

Besides the aforementioned martyrs who were 
put to death in this persecution, certain other 
authors have noted various other pious witnesses of 
Jesus Christ, who, loving the honor of God more 
than their own lives, were put to death at that time, 
and under that same Emperor; which we shall 
presently relate. Besides the three hundred Chris- 
tians whom P. J. Twisck places in the year 264, 
as having been burned in a lime-kiln, because they 
would not throw incense on the coals, for a sacrifice 
in honor of Jupiter, as may be seen in the 3d book, 
page 75, col. 1, from His tor. Adr., fol. 30, several 
names are mentioned, as, Philip, bishop of the 
church at Alexandria, who was put to death with 
the sword in this persecution, for the testimony of 
Jesus Christ, f. Gys., fol. 21, col. 2, from Vine. 
Spec. Hist,, lib. 11, cap. 23. Henr. d'Oxf, lib. 6, 
cap. 21. Also, Florentin and Pontius, pious men, 



are stated to have been put to death in France, for 
the name of the Lord, together with others, who 
are also mentioned. Introdtiction, fol. 41, col. 2, 
Seb. Ffanck, fol. 22, col. 4. 



Of the Ninth Persecution of the Christians, 

under aurelian, commenced about 

A. D. 273. 

CONCERNING THE CRUELTY AND BLOOD-THIRSTI- 
NESS OF THE EMPEROR AURELIAN AGAINST 
THE CHRISTIANS, AND HOW HE WAS 
PREVENTED THEREIN BY GOD. 

A. Mellinus writes : ' ' Aurelian was a stern, cruel, 
and blood-thirsty Emperor by nature, and although 
at first he had a good opinion of the Christians, he 
nevertheless afterwards became averse to, and es- 
tranged from them; and having, undoubtedly, by 
some tale-bearers, been instigated against the Chris- 
tians, he allowed himself to be seduced so far, as to 
raise the ninth general persecution of the Roman 
monarchy against them, which persecution he, how- 
ever, did not carry out. For at the very moment 
in which the decrees written against the Christians, 
were laid before him by his secretary, that he might 
sign them, and when he was about to take the pen 
in hand, the hand of God suddenly touched him, 
smiting his hand with lameness, and thus prevent- 
ing him in his purpose, so that he could not sign 
them." First book, fol. 87, col. 3, fro?n Vopisc. 
Victor. Eus., lib. 7. Post. Literas, Aug. de Civit. 
Dei., lib. 18, cap. 52. Oros., lib. 7, cap. 16. Theo- 
dore t. Hist., lib. 4, cap. 17. 



A MORE PARTICULAR ACCOUNT OF THIS PERSE- 
CUTION, ACCORDING TO P. J. TWISCK. 

He writes: "Emperor Aurelian commenced the 
ninth persecution against the Christians. He was 
by nature inclined to tyranny, and was a furious 
blood-hound, as Eutropius writes, so that he did 
not hesitate to kill his sister's son, and finally, 
through the atrocity of his own wicked nature, and 
evil counsel suggested to him, he became an enemy 
and persecutor of the Christians. He sent letters to 
the Governors of the Roman country, that they 
should vex the Christians; but when he was about 
actually to carry the persecution into effect, he 
could not sign the decrees which were to be issued 
against the Christians, because God smote him, 
so that his hand was paralyzed. Through divine 
judgment he was terrified by thunder, lightning, 
and fire- darts, at the time that he was constantly 
meditating how he might slay and exterminate the 
Christians; and shortly after was himself killed by 
his notary. ' ' Third book, for the year 270, page 76, 
col. 2, from Chron. Mich. Sac, fol. 178. Euseb., 
lib. 7. Chron. Seb. Fr., fol. 18. Chron. Carionis, 
lib. 3, Hist. AndrecB, fol. 178, 2d part, fol. 175. 
Paul. Mer., fol. 226. fan. Crespin., fol. 62. Chron. 
Andrece, lib. 13, fol. 343. 



138 



MARTYRS MIRROR. 



WHAT THE AUTHOR OF THE INTRODUCTION, ETC. 
HAS WRITTEN ABOUT THIS PERSECUTION. 

In A. D. 273 arose the ninth persecution of the 
Christians, under the Emperor Aurelian ; but it was 
not as great as the former, because death suddenly 
overtook him as he proposed to himself, to begin it. 

Under him were killed and many others, 

concerning whom no special accounts are extant. 
Fol. 41, col. 2. 

Notwithstanding Emperor Aurelian could not 
himself sign the abovementioned decrees against 
the Christians, the persecution nevertheless pro- 
ceeded in some places, so that here and there some 
laid down their lives for the testimony of Jesus 
Christ; of whom we shall mention only a few, 
whom we have selected as true martyrs, 



PRIVATUS, BISHOP OF THE CHURCH OF JESUS 

CHRIST AT GEVAULDAN, BEATEN TO DEATH 

WITH STICKS FOR THE TRUE FAITH, 

ABOUT A. D. 274. 

_ When Chorus, the king of the Germans, in the 
time of Valerian, and Aurelian, yea, up to the time 
of Probus, devastated France, he found among 
other martyrs who dwelt separated from men in 
deserts and mountains, a certain pious man, called 
Privatus, Bishop of the church at Gevauldan. This 
man, sojourning in the mountains, fasting and 
praying, was taken prisoner by the Germans, and 
because he, as behooves a good shepherd, would 
not deliver his lambs into the claws of the wolves, 
by himself sacrificing to Satan, which he would in 
no wise do, he was beaten with sticks by them for 
a very long time, till they left him lie for dead; in 
consequence of which treatment he also died a few 
days after. This happened, as some have supposed, 
under Valerian and Gallien, but in reality, under 
Aurelian. Compare A. Mell., 1st book, fol. 89, 
col. 1, from Greg. Turon. Hist., lib. 1, cap. 34, 
with Introduction, fol. 41, col. 2, where he is called 
Privatus, Bishop of Gablen. 



MAMAS, A SHEPHERD, THRUST THROUGH WITH A 

THREE-PRONGED SPEAR, FOR THE TESTIMONY 

OF JESUS CHRIST, AT CESAREA IN CAPPA- 

DOCIA, ABOUT A. D. 274. 

Mamas, a shepherd, who pastured his sheep upon 
the mountains and in the wildernesses of Cappa- 
docia, lived very poorly, without a hut, dwelling 
under the blue heavens, and subsisting on the milk 
and cheese of his flock, as Basilius testifies. Nazian- 
zenus adds, that the hinds also suffered themselves 
to be milked by him daily, and that he was thus 
fed by them. 

Basilius says, that from the course of the heavenly 
bodies he learned to know the wonderful works of 
God, his Creator, and thus his eternal power and 
wisdom. However, the accounts written concerning 



him state that he had the word of God with him 
in the desert, and that he read in it daily. 

It is quite^ probable, writes Mellinus, that this 
Mamas, in order to escape the persecution in the 
time of Decius and Valerian, went into the wilder- 
ness, and remained there till the time of Aurelian, 
whose proconsul of Cappadocia, Alexander, caused 
him to be brought out of the wilderness, and to 
appear before him, at Cesarea, the capital of 
Cappadocia. 

The proconsul called him a sorcerer or conujrer, 
because the wild animals of the wilderness so tamely 
submitted to him. 

Mamas answered : "I am a servant of Christ, 
and know nothing about sorcery; but would rather 
live among the wild animals, than among you: for 
they, feel the power of their Creator in and through 
me; but ye will not know God. I cannot sufficiently 
wonder that you, who have attained to gray hairs, 
are still in such gross darkness of ignorance, as to 
forsake the true and living God, and give divine 
honor to deaf and dumb idols." 

When he was requested to say at least with his 
lips, that he would sacrifice to the gods, so as to 
escape punishment, Mamas replied: "I shall never, 
either with my lips, or with my heart, deny the true 
God and King, Jesus Christ. So far am I from 
seeking to escape suffering for the name of Christ, 
that I, on the contrary, consider it the highest 
honor, the greatest gain, and the utmost benefit, 
which you can confer upon me." 

Upon this confession, the proconsul had him 
placed on the rack, cruelly scourged, tormented 
with pincers, burnt on his sides with lamps and 
torches, and tortured in various other ways. But 
seeing that in all these and other torments he re- 
mained steadfast, he finally had him thrust through 
with a three-pronged spear; and thus Mamas 
became a faithful martyr for his Savior, under 
Emperor Aurelian, at Cesarea in Cappadocia. 
A. Mell, 1st book, fol. 89, col. 2, 3, ex Basilii 
Concio, in Mart. Mamant. Nazianz. Oral. 43. 
Act. per Metaphrast. 



SYMPHORIAN, A PIOUS CHRISTIAN, BEHEADED FOR 

THE NAME OF THE LORD JESUS, AT AUGUSTO- 

DUNUM, NOW CALLED AUTUM, ABOUT 

A. D. 275. 

It is stated that at this time, as the heathen at 
Augustodunum, now called Autum, in Burgundy, 
on a feast-day of the goddess Cybele, whom they 
called the mother of the gods, carried around her 
image on a wagon, in procession, a certain pious 
Christian, called Symphorianus, met this image, 
and refused to worship it; in consequence of which 
he was apprehended as an impious person, or 
despiser of the gods, and brought before Heraclius, 
the Proconsul, who, in that city, exercised the 
strictest vigilance over the Christians. When he 
stood before the judgment-seat, the Proconsul 
asked him for his name. Symphorian replied that 
he was a Christian by religion, was born of Christian 
parents, and had received the name Symphorian. 



MARTYRS MIRROR. 



139 



The Judge said: "Why didst thou not honor the 
mother of the gods, or worship her image ? ' ' 

Symphorian answered: "Because I am a Chris- 
tian, and call only upon the living God, who reigns 
in heaven. But as to the image of Satan I not only 
do not worship it, but, if you will let me, I will break 
it in pieces with a hammer." 

The Judge said: "This man is not only sacri- 
legious at heart, but also obstinate and a rebel; but 
perhaps he knows nothing of the ordinances or 
decrees of the Emperor. Let the officer, therefore, 
read to him the decrees of the Emperors." 

The decrees having been read to him, Sym- 
phorian said: "I shall notwithstanding never con- 
fess that this image is anything but a worthless idol 
of Satan, by which he persuades, men that he is a 
god; while it is an evident demonstration of their 
eternal destruction for all those who put their trust 
in it." 

Upon this confession, the Judge caused him to be 
scourged and cast into prison, to keep him for 
some other day. Some time after, he had him 
brought again before his judgment-seat, and ad- 
dressed him with kind words, saying: ' ' Symphorian, 
sacrifice to the gods, that thou mayest be promoted 
to the highest honor and state at court. If not, I 
call the gods to witness that I am compelled this 
day, after various tortures, to sentence thee to 
death." 

Symphorian answered : ' ' What matters it, if we 
deliver up this life to Christ, since, by reason of 
debt, in any event we must pay it to him ? Your 
gifts and presents are mingled with the sweetness of 
the adulterated honey, with which you poison the 
minds of the unbelieving. But our treasures and 
riches are ever in Christ, our Lord, alone; and do 
not perish through age or length of time; whereas 
your desire is insatiable, and you possess nothing, 
even though you have everything in abundance. 
The joy and mirth which you enjoy in this world, 
is like fine glass, which, if placed in the radiance 
and heat of the sun, cracks and breaks in two; but 
God alone is our supreme happiness. ' ' 

After Symphorian had said these and like things 
before the Judge, Heraclius, the Proconsul, pro- 
nounced sentence of death upon him, saying : 
' ' Symphorian, having openly been found guilty of 
death, because he hath blasphemed against the holy 
altars, shall be executed with the sword." 

When this godly confessor was led to death, to 
be offered up to Christ, his mother called down to 
him from the wall of the city this comforting admo- 
nition: "Symphorian, my son! my son! remember 
the living God; let thy heart be steadfast and val- 
iant. We can surely not fear death, which beyond 
doubt leads us into the true life. Lift up thy heart 
to heaven, my son, and behold him who reigns in 
heaven ! To-day thy life will not be taken from 
thee, but be changed into a better one. If thou 
remainest steadfast to-day, thou shalt make a happy 
exchange: leaving this earthly house, thou shalt go 
to dwell in the tabernacle not made with hands." 

Symphorian, having been thus strengthened by 
his mother, was taken out of the city, and beheaded 
there, having commended his soul into the hands 



of God, in the time of Emperor Aurelian, and Her- 
aclius, the Proconsul, at Autum in Burgundy. His 
dead body was buried by certain Christians. Com- 
pare A. Mell., 1st book, fol. 19, col. 4, and fol. 90, 
col. 1, ex Actis Proconsul. Greg. Turan. Dcgl. 
Confess., cap. 77, and Hist., lib. 2, cap. 15, with 
different other authors concerning Symphorian. 



several years after the death of the pre- 
ceding martyrs, a. d. 284, diocletian at- 
tained to the reign of the roman 
empire, and shortly afterwards 
issued his first edict against 
the christians, which was 
followed by a second 
in 302, called the 
Tenth Persecution of the Christians. 

Before the tenth general and severe persecution 
of the Christians began, A. D. 302, many Christians 
were put to death in different places, and through- 
out this whole period, by virtue of the first edict of 
Diocletian. Of these we shall present a few, and 
then, with the beginning of the next century, pro- 
ceed to the tenth and severest persecution. 



CLAUDIUS, ASTERIUS, AND NEON, THREE BROTH- 
ERS, CRUCIFIED FOR THE TESTIMONY OF JESUS 
CHRIST; ALSO TWO WOMEN, DONUINA AND 
THEONILLA, TORMENTED TO DEATH 
FOR THE SAME TESTIMONY, AT 
^EGjEA IN CILICIA, A. D. 285. 

It is stated that in the second year of the reign of 
Emperor Diocletian, which coincides with the year 
285, three pious Christians, spiritual as well as nat- 
ural brothers, called Claudius, Asterius, and Neon, 
were accused to the Judge of the City of Aegaea, in 
Cilicia, of being Christians, by their stepmother, 
who, as it seems, was a heathen woman. 

Two godfearing Christian women, named Donu- 
ina, and Theonilla, were also accused with them. 
They were all imprisoned till the arrival of Lysias, 
the Proconsul, who, on his tour through the prov- 
inces of Cilicia, also came to Aegsea, and there held 
criminal court against the Christians. 

How Claudius was examined first. — Claudius 
being first brought before his judgment-seat, Lysias 
asked him for his name, and admonished him, not 
thus rashly to throw away the bloom of his youth, 
but to sacrifice to the gods, and thus obey the com- 
mand of the Emperor, that he might escape the 
ready penalty. 

Claudius answered: "Our God does not need 
these sacrifices; he has more pleasure in works of 
love and mercy towards our fellowmen, and in holi- 
ness of life; but your gods are unclean evil spirits, 
and delight in such sacrifices, by which they bring 



140 



MARTYRS MIRROR. 



eternal punishment upon those who offer them. 
You shall therefore never be able to persuade me to 
honor them." 

Lysiassaid: "Bind him, and scourge him with 
rods; for there is no other way to tame his folly." 

Claudius said: "By these severe tortures thou 
shalt not harm me, but wilt bring down upon thy- 
self eternal punishment. ' ' 

Lysias said: "Our lords, the Emperors, have 
commanded that the Christians shall sacrifice to the 
gods. It is their will, that the disobedient be pun- 
ished; while to them who obey their commandment 
they promise honor and office." 

Claudius replied: "These gifts and benefits en- 
dure but a short time, but the confession of Christ 
imparts eternal glory." 

Lysias commanded that they should suspend 
him on the torture-stake, put fire under his feet, 
and cut off pieces from his heels. 

Claudius said: ' ' They who fear God with all their 
hearts cannot be overcome either by fire or by other 
torments; for they know that even these things are 
serviceable to them unto eternal life." 

Lysias commanded: ' ' Let him be tormented with 
pincers, scraped or cut with potsherds, and burned 
with torches." 

Claudius said: "I say nevertheless, that thou do- 
est all this for Satan, and that it conduces to my 
welfare, but tends to thy eternal perdition. Yea, 
thy fire and all these torments promote my salva- 
tion. Such is our condition, that those who thus 
suffer for the name of Christ, obtain eternal life. ' ' 

Lysias then commanded: "Desist from him; lead 
him back into prison, and bring forth another." 

Asterius examined. — When Asterius, the second 
brother, stood before the Proconsul, Lysias said: 
' ' Obey me, Asterius ! sacrifice to the gods, and 
thus escape punishment." 

Asterius answered: "I shall not do it; for I wor- 
ship the only true God, who has created heaven 
and earth, and who shall come to judge the quick 
and the dead." 

Lysiassaid: "Throw him on the rack, tear his 
flesh from his sides with pincers, and say to him: 
'Believe now at least, and sacrifice to the gods.' " 

Asterius replied: "I am a brother of him who 
was tormented just now, and we hold the same con- 
fession of faith in Christ. Do what thou may est; 
my body is in thy power, but not my soul." 

Lysias commanded: "Bind him hand and foot, 
stretch him out, and torture him; take the pincers, 
throw hot coals under his feet, scourge him with 
rods and thongs." 

Asterius said to the Proconsul : ' ' Thou doest 
foolishly, since thou art preparing, not for me, but 
for thyself, much severer torments. Do thy best, 
for aught I care. I can stand it, if not one member 
of my body remains untormented." 

Lysiassaid: "Loose him, and keep him in cus- 
tody with the other; and let the third one be 
brought forth." This was done. 

Neon examined. — When Neon stood before the 
judgment-seat, Lysias said to him: "Son, listen 
to me, and sacrifice to the gods, so that thou needst 
not suffer all this." 



Neon said: "There are no gods, neither have 
they any power. You worship idols, but I honor 
the God of heaven." 

Lysias said : ' ' Take him by the throat and let the 
crier announce to him, to desist blaspheming the 
gods." 

Neon answered: "He that speaks does not blas- 
pheme the truth. ' ' 

Lysias commanded: "Stretch him out on the 
rack; put coals under him; beat and cut him." 

Neon said : "I know what is needful for me. 
Whatever, then, is profitable to my soul, that shall 
I do; but I cannot be moved from my faith." 

Lysias having gone within to the other members 
of the tribunal, and having drawn the cover over 
the court, determined with them upon the sentence 
of death for the three brothers. When he came out, 
he read from a tablet their sentence, which was as 
follows: "Claudius, Asterius, and Neon, brothers, 
who are Christians, who blaspheme the gods, and 
refuse to sacrifice, shall be crucified before the fo- 
rum, and their bodies be given to the birds of 
heaven as food, to be devoured by them; and this 
shall be executed by Eulalius, the jailer, and Arche- 
laus, the executioner." 

However, before they were led forth to death, 
they were taken back to prison. Then Eulalius, the 
jailer, brought out Donuina, one of the women im- 
prisoned, to whom Lysias, the Proconsul, said: 
"See, woman, this fire and these torments are 
ready for you. If you desire to escape unhurt by 
them, sacrifice before the gods." 

Donuina replied : "I shall not do it, lest I fall 
into the everlasting pains of hell. I serve God and 
his anointed Christ, •who has created heaven and 
earth, and all that is therein. Your gods are of 
wood and stone, and are made by human hands." 

Donuina examined on the rack. — Lysias said: 
' ' Strip her stark naked, stretch her, and lacerate 
all her members with rods." While they were beat- 
ing her she died. Then said Archelaus, the execu- 
tioner, to the Proconsul: " Your highness, Donuina 
has died." Lysias commanded: "Let her dead 
body be thrown into the river. ' ' 

Eulalius, the jailer, then said: "Here is Theo- 
nilla." Lysias said to her: "Woman, thou hast 
seen, what punishment they who were disobedient 
have suffered, and how they have been tormented. 
Honor the gods, therefore, and sacrifice, so that 
thou mayest be delivered from these punishments." 

Theonilla answered: "I fear him who has power 
to cast both soul and body into the fire of hell; and 
who will burn with it all those who depart from 
God, and give honor to Satan." 

Lysias said: "Smite her on the cheeks, throw 
her down, bind her feet, and torment her greatly." 

Theonilla answered: "Does it seem to thee, to 
be right and proper, thus to maltreat a well-born 
woman? Thou knowest, that thou canst not con- 
ceal from God what thou doest to me." 

Lysias commanded: ' ' Hang her up by the braids 
of her hair, and smite her on the cheeks. ' ' 

Theonilla severely exami?ied on the rack. — Hav- 
ing been stripped naked, Theonilla said : ' ' Art thou 
not ashamed to uncover my nakedness, seeing that 



MARTYRS MIRROR. 



141 



through me, thou puttest to like shame thy mother 
and thy wife, who are also women?" 

Lysias asked whether she had a husband, or 
whether she was a widow? 

Theonilla replied: "I have been a widow now for 
over twenty-three years, and have remained thus 
single, in order to more zealously serve God with 
fasting, watching and praying; which God I did not 
know until after I had renounced the world and the 
idols. 

Lysias commanded them, in order to disgrace 
her the more, to shave the hair from her head, put 
bundles of thorns around her body, and stretch her 
out between four stakes, then, to beat her over her 
whole body, and put hot coals upon her, that she 
might be consumed. When Eulalius, the jailer, 
and Archelaus, the executioner, had done all this, 
death ensued, and they said to Lysias: "Sir, she is 
dead now." Lysias commanded that her dead body 
should be sewed up in a leathern bag, and thrown 
into the water; which was done. Thus did these 
holy martyrs suffer, under Lysias, the Proconsul of 
Cilicia, in Aegaea, on the 23d of August, in the sec- 
ond year of Diocletian, when he was Burgomaster 
with Aristobulus, A. D. 285. These acts have for 
the most part been taken from the records of the 
clerk of the criminal court of the city of Aegaea, and 
were gathered by the ancient Christians. These 
court documents were called Acta Proconsularia. 
Compare this with A. Mell., 1st book, fol. 92, 
col. 3, 4, and fol. 93, col. 1. 



ZENOBIUS AND HIS SISTER ZENOBIA, BEHEADED 
AFTER MANY TORMENTS, FOR THE TESTI- 
MONY OF JESUS CHRIST, AT AEG^A 
IN CILICIA, A. D. 285. 

Not long afterwards, under the same Emperor 
and Proconsul, and in the same year, Zenobius, 
Bishop of the church of Aegaea in Cilicia, and his 
sister, were apprehended ; and when there were 
held out %o him on the one hand, great wealth, 
honor, and position, if, in accordance with the com- 
mand of the Emperor, he would serve the gods, 
but on the other hand, manifold torments, Zenobius 
answered : "I love Jesus Christ more than all the 
riches and honor of this world. Death and the tor- 
ments with which you threaten me, I do not con- 
sider a disadvantage, but my greatest gain." 

Having received- this answer from the martyr, 
Lysias caused him to be suspended on the rack, 
and inhumanly tormented on his whole body. 

While the executioners were busy with Zenobius, 
his sister Zenobia, having learned of it, came run- 
ning, crying with a loud voice: "Thou tyrant, 
what villainy has my brother committed, that thou 
dost thus cruelly torment .him?" 

Having thus addressed Lysias, and set at naught 
his entreating as well as his threatening words, she, 
too, was seized by the servants, stripped naked, 
and stretched out, and roasted beside her brother 
on a redhot iron bed, or roasting pan. The tyrant, 
deriding the martyrs, said: "Now let Christ come 



and help you, seeing you suffer these torments for 
him." 

Zenobius replied: "See, he is already with us, 
and cools, with his heavenly dew the flames of fire 
on our bodies; though thou, surrounded as thou 
art with the thick darkness of wickedness, canst not 
perceive it on us. ' ' 

Lysias, almost beside himself, commanded that 
they should be put naked into boiling caldrons. 
But seeing that the boiling water did not injure 
them, or, at least, that they could not thereby be 
made to apostatize, he had them taken out of the 
city and beheaded. Their dead bodies were buried 
by Caius and Hermogenes in the nearest cave. 
This happened A. D. 285, on. the 30th day of Oc- 
tober, in the city of Aegaea in Cilicia. Idem. Ibid- 
em, ex Actis Zcnobiiprocons. per Metaphorast. 



THARACUS, PROBUS, AND ANDRONICUS, THREE 
PIOUS CHRISTIANS, FIRST VERY DREADFULLY 
TORMENTED, THEN THROWN BEFORE THE 
WILD BEASTS, AND FINALLY THRUST 
THROUGH, FOR THE FAITH OF THE 
SON OF GOD, AT TARSUS IN CI- 
LICIA, A. D. 290. 

At Tarsus in Cilicia, the birthplace of the apostle 
Paul, there were imprisoned, A. D. 290, three 
pious Christians, namely, Tharacus, Probus, and 
Andronicus; who, having been brought to prison, 
before the tribunal, and to the rack, and having 
suffered beyond measure for the name of the Lord 
and the faith in Jesus Christ, were finally put to 
death, concerning which we shall notice and present 
to the reader the judicial proceedings, as we have 
found them in ancient authors. From Act. Procons. 

When Diocletian was Emperor for the fourth, 
and Maximian for the third time, Tharacus, Probus, 
and Andronicus were brought by the captain De- 
metrius before Maximus, the President, at Pompei- 
opolis. 

First examination of Tliaracns. — Maximus first 
asked Tharacus his name, because the latter was 
the oldest. Tharacus answered: "I am a Chris- 
tian." 

Maximus said : "Be silent about this ungodly 
name, and tell me your name. ' ' 

Tharacus again replied: "I am a Christian." 

Maximus said to his beadles: "Break his jaws, 
and tell him not to answer me thus any more - " 

Tharacus responded: "I have told thee my best 
name; but if thou desirest to know how my parents 
called me, my name is Tharacus, and when I fol- 
lowed war, I was called Victor." 

The President asked him: "Of what nation art 
thou, Tharacus?" 

He answered : "Of the noble nation of the Ro- 
mans, and was born at Claudianopolis, a city in 
Syria ; but being a Christian I have abandoned 
war. ' ' 

The Proconsul said: "Thou art not worthy of 
the pay, but how didst thou leave the service?" 



142 



MARTYRS MIRROR. 



Tharacus replied : "I asked Publius, our General, 
for permission, and he discharged me." 

The President said: "Have regard for thy age, 
then; for I desire thee, too, to be one of those who 
obey the commands of our lords, the emperors; 
so that thou mayest be promoted by me to great 
honors. Come hither, therefore, and sacrifice to 
our gods, for the princes themselves, who are the 
monarchs of the whole world, honor the gods." 

Tharacus answered : ' ' They err grossly ; how- 
ever, they are seduced by Satan." 

The President said: "Smite him on the cheek, 
because he has said that the emperors err. ' ' 

Tharacus replied: "Yes, I have said it, and say 
it still, that they as men are liable to err." 

The President said: " Sacrifice to our gods, and 
forsake thy folly. ' ' 

Tharacus answered: "I serve my God, and sac- 
rifice to him: not with blood, but with a pure heart; 
for these sacrifices (namely such as are stained with 
blood) are unnecessary." 

The President said: "I have pity for thy age; 
therefore I admonish thee, to forsake this folly, and 
sacrifice to the gods." 

Tharacus replied: "I will not depart from the 
law of the Lord; and because I honor the law of 
God, I shall beware of such wickedness." 

The President said: "Is there, then, another law 
besides this, thou wicked wretch?" 

Tharacus answered : ' ' Your law commands to 
worship wood, stone, and the work of man." 

Tharacus put to the rack. — The Proconsul or 
President then said to his hangmen: ' ' Smite him on 
the neck, and tell him not to speak such folly." 

While they were beating Tharacus, he said: "I 
shall by no means abandon this confession, which 
saves me." 

The Proconsul said: "I shall make thee forsake 
this folly, and be more prudent. ' ' 

Tharacus answered: "Do what thou wilt; thou 
hast full power over my body." 

Maximus, the Proconsul, said to his servants: 
"Strip him, and scourge him with rods." 

Tharacus answered, as he was scourged : ' ' Truly, 
thou hast made me more prudent, since by these 
stripes thou strengthenest me more and more in my 
confidence in God and his Anointed, Jesus Christ, 
who is his Son." 

The President said: "Thou accursed and unright- 
eous fellow ! how canst thou serve two gods at 
once. See, now thou dost certainly confess more 
than one god. Why then, deniest thou those whom 
we worship? Dost thou not confess Christ and the 
Lord?" 

Tharacus answered: "Yea, I do; for he is the 
Son of God, the hope of all Christians, for whose 
sake we are wounded, and healed." 

The President said : ' ' Leave off this useless bab- 
bling; come hither, and sacrifice." 

"I do not say much," replied Tharacus, "but I 
speak the truth; for I am now sixty-five years old, 
and have believed thus, and do not desire to depart 
from the truth." 

Demetrius, the Centurion, said: "O wretched 
man ! spare thyself, sacrifice, and follow my advice." 



Tharacus answered: "Depart from me, thou ser- 
vant of Satan, with thy advice." 

Maximus commanded them, to put heavy iron 
chains on him, and take him back to prison, and to 
bring forth another. 

Probus examined. — Demetrius, the Captain, said: 
' ' Lord, here is one already. ' ' 

Thereupon the President said to Probus: "Tell 
me first thy name." 

Probus answered: "In the first place, my noblest 
name is, that I am a Christian; secondly, men call 
me Probus." 

The Proconsul asked again : "Of what nation 
and descent art thou?" 

Probus replied: "My father was from Thracia, a 
citizen, born at Pergamus, in Paraphilia; but I am 
a Christian." 

The Proconsul said: "Thou shalt not gain much 
by this name; but listen to me, and sacrifice to the 
gods; that thou mayest be honored by the princes, 
and be our friend." 

Probus answered : "I desire neither honor from 
the emperors nor thy friendship; for not small was 
the wealth which I forsook, in order faithfully to 
serve the living God." 

The Proconsul commanded them, to take his 
cloak off him, strip him, rack him, and scourge 
him with raw thongs. While they scourged him, 
Demetrius, the captain, said: "O wretched man! 
behold, how thy blood is spilled upon the earth." 

Probus replied: "My body is in your hands; but 
all these torments are a precious balm to me." 

After he was scourged, the Proconsul said to him : 
' ' Thou wretch ! wilt thou not yet cease from thy 
folly? and dost thou still persist in thy obstinacy?" 

Probus answered : "I am not vain, but more 
courageous in the Lord, than you people are." 

The President said to his servants: "Turn him 
over, and scourge him on his stomach." 

Probus prayed, saying : " O Lord, come and 
succor thy servant." 

Maximus, the Proconsul, said to the executioners: 
"While you scourge him, ask him, saying: 'Where 
is thy helper?' " 

Probus replied as they scourged him : "He has 
helped me, and shall still help me." 

The President said: "Thou wretched man! do 
spare thine own body; for the earth is soaked with 
thy blood." 

Probus answered: "Be assured, the more my 
body suffers for the name of Christ, the more my 
soul is healed and quickened." 

After he had been thus scourged and tortured, 
the Proconsul commanded them to fetter his hands 
and feet with irons, and thus keep him in prison; 
however to bring before him another. 

Andronicus examined. — Demetrius, the Centu- 
rion, placed Andronicus before Maximus' judgment 
seat, saying: "Sir, here is the third one." 

The Proconsul said: "What is thy name?" 

Andronicus answered : ' ' Wouldst thou openly 
know who I am? I am a Christian." 

Maximus said: "Those who have preceded thee 
have gained nothing by this name; therefore thou 
must answer me aright. ' ' 



MARTYRS MIRROR. 



143 



Andronicus replied: "Men generally call me 
Andronicus." 

Maximus asked him of what nationality he was. 

Andronicus answered : "Of noble blood. ' ' 

Maximus said: "Spare thyself, and hearken to 
me, as to thy father; for those who have prated 
such nonsense before thee have gained nothing by 
it. But honor thou the princes and the fathers, and 
be obedient to our gods. ' ' 

Andronicus replied: "Thou didst well call them 
fathers; for thou art of the father, the devil, and, 
having become one of his children, thou doest his 
works. ' ' 

Maximus said: "Wilt thou, a stripling, despise 
and mock me? Knowest thou not, what torments 
are ready for thee?" 

Andronicus said: "Dost thou think I am a fool, 
that I should be willing to be found inferior to my 
predecessors, in suffering? I stand prepared to en- 
dure all thy torments. ' ' 

The Proconsul commanded that he should be 
stripped, ungirded, and suspended to the torture- 
stake. Demetrius, the Captain, moved by pity, 
said: "Listen to me, wretched man, before thy 
body be racked. ' ' 

Andronicus answered : " It is better that my 
body perish, than that thou shouldst do with my 
soul according to thy pleasure." 

Maximus said: "Take advice, and sacrifice, be- 
fore thou be tortured to death." 

Andronicus replied: "Never from my youth up 
did I sacrifice, and do still not wish to do so, though 
thou constrain me." 

Maximus said: " Lay on, and rack him well." 

Anaximus, the horn-blower, who was to execute 
the sentence, spoke to Andronicus, saying: "lam 
old enough to be thy father; I advise thee to the 
best: do what the Proconsul commands thee." 

Andronicus replied: "Because thou art older, 
and hast no understanding, therefore thou advisest 
me to sacrifice to stones and evil spirits. ' ' 

While he was being tormented, the Proconsul 
said : ' ' Thou wretched man ! Dost thou not feel 
any torments, seeing thou hast no compassion upon 
thyself, and dost not forsake thy folly, which can- 
not save thee?" 

Andronicus answered: "My sincere confession, 
which thou callest a vain folly, is perfectly good, as 
putting all hope and confidence upon the Lord our 
God; but thy temporal wisdom shall die forever." 

The President asked : ' ' Who is it that has taught 
thee this folly?" 

Andronicus replied : ' ' The quickening word, by 
which we are quickened, teaches us that our Lord 
is in heaven, who works in our hearts the living 
hope of our blessed resurrection from the dead. ' ' 

Maximus said: "Desist from this folly before we 
torture thee still more severely. ' ' 

Andronicus answered: "My body is before thee; 
thou hast full power over it; do as it pleaseth thee." 

The Proconsul said: "Torture him exceedingly 
on the mouth." 

Andronicus replied: "The Lord sees that you 
punish me even as a murderer. ' ' 



The President said : ' ' Dost thou still despise the 
commands of the princes? and thinkest thou my 
tribunal is without power ? ' ' 

Andronicus answered: "I trust in the mercy and 
truth of God's promise, and therefore I suffer all 
this patiently." 

Maximus asked: "Have, then, the princes trans- 
gressed, thou wretched man ? ' ' 

Andronicus replied : ' ' Yes, according as I under- 
stand it, they have ; for it is a transgression to 
sacrifice to idols." 

While he was being tormented, the Proconsul 
said: "Turn him over, and torment him on his 
sides. ' ' 

Andronicus said: "I am before you. Torment 
me as you please. ' ' 

The President said to the executioners: "Take 
potsherds, and scrape open the old wounds." 

When they had done this, Andronicus said: 
"You have strengthened my body by these tor- 
ments. ' ' 

Maximus said : ' ' Ere long ' I shall exterminate 
thee; ere long I shall kill thee." 

Andronicus answered: " I do not fear thy threats; 
my sentiments are better than all thy wicked 
thoughts." 

Then the Proconsul commanded that irons should 
be put on his neck and feet, and he be kept with 
the others until the second examination. 



SECOND EXAMINATION OF THE THREE AFORE- 
MENTIONED CHRISTIANS. 

When Maximus held court the second time over 
these faithful witnesses of Jesus Christ, and sat upon 
his judgment-seat, he said: "Call in the ungodly 
Christians." Demetrius, the captain, answered: 
"Here I am, my lord!" Then said the Proconsul 
to Tharacus : ' ' Knowest thou not, that age is 
honored in many respects? Hast thou, then, not 
considered it, whether thou wilt still persist in thy 
first intention? Yea, advise with thyself, and sacri- 
fice to the gods, for the prosperity of the princes; 
that thou mayest attain to honor." 

Tharacus answered: " If the princes and others 
who are of the same opinion with you, knew what 
there is in this honor, they themselves would turn 
away from the blindness of their vain conversation. ' ' 

Tharacus put on the rack the second time. — The 
Proconsul said to his beadles : ' ' Strike him on the 
mouth with stones, and say to him : Desist from 
thy folly." Tharacus answered: " If I did not exer- 
cise more care for my salvation than you people do, 
I would be as foolish as you are. ' ' 

The President said to him: "See, they have 
knocked thy teeth out; do have compassion upon 
thyself. ' ' 

Tharacus replied : ' ' Do not imagine this ; for 
though thou shouldst cause every one of my mem- 
bers to be crushed, I could still remain strong and 
steadfast in him who strengthens me." 

The President said: " Believe me, it is better for 
thee, that thou sacrifice." 



144 



MARTYRS MIRROR. 




SECOND EXAMINATION OF THARACUS. 



Tharacus answered : " If I knew that it were 
better for me, I would not wait for this advice from 
thee. ' ' 

When Tharacus ceased to speak, the Proconsul 
said to his hangmen : ' ' Smite him on the mouth, 
and make him speak." 

Tharacus replied: "My cheeks are knocked to 
pieces ; how can I answer any longer ? ' ' 

Maxim us said: "And wilt thou, madman, not 
yet consent to worship, and sacrifice to the gods ? ' ' 

Tharacus answered: "Although thou hast de- 
prived me of my voice, so that I cannot cry aloud, 
thou shalt nevertheless not injure my soul: but thou 
hast in this hour greatly strengthened me in my 
opinion. ' ' 

Maximus said to his servants : " Bring fire ! 
stretch out his hands, and put fire on them.'' 

Tharacus replied: "I do not fear thy temporal 
fire; but I would have to fear the eternal fire, if I 
should obey thee." 

When the glowing fire was laid upon his hands, 
the President said: "See, the fire is consuming thy 
hands; desist, therefore, from thy folly and sacrifice 
to the gods. ' ' 

Tharacus answered: "Thou speakest to me, as 
though because of thy cruelty I had already yielded 
to thy wish; however, but through the grace of 
God I am, in all my sufferings, as strong as ever." 



The Proconsul said : ' ' Tie his feet together, and 
hang him up by his heels, and make a thick smoke 
under his face. ' ' 

Tharacus replied: "I neither regard thy fire, nor 
do I fear thy smoke." 

When he was hung up, Maximus said to him: 
"There shalt thou hang, until thou consentest to 
sacrifice to the gods." 

Tharacus answered : "Thou mayest sacrifice; for 
thou art accustomed to sacrifice human beings; but 
for me it is not lawful. ' ' 

Maximus said to his servants: "Bring vinegar 
mixed with salt, and pour it into his nostrils. ' ' 

Note. — Here a whole leaf is wanting in the 
original, namely, of the tortures which Tharacus, 
Probus, and Andronicus suffered in the second 
examination on the rack ; however, concerning 
Andronicus the following additional was found. 

The Proconsul said (namely, to Andronicus): 
"All this nonsense can avail thee nothing. But 
come, and sacrifice to the gods, that thou mayest 
not perish under the punishment." 

Andronicus replied : " It is the same that thou 
hast heard the first and the second time; for I am 
not a child, to be moved or turned by words." 

The President said: "You shall nevertheless 
neither conquer me, nor despise my tribunal. ' ' 



MARTYRS MIRROR. 



145 



Andronicus answered : ' ' We do not conquer thee, 
but our Lord Jesus Christ strengthens us." 

The President said : ' ' The next time we hold 
court over these men, let other modes of torture be 
put in practice. In the meantime put him (Andro- 
nicus) in irons, and keep him in prison until to- 
morrow, and let no one see him." 



THE THREE MARTYRS EXAMINED ON THE RACK 
THE THIRD TIME. 

The President said : ' ' Call the ungodly Chris- 
tians in." Demetrius, the centurion, answered: 
"Here I am." 

Tharacus brought forth first. — When he had 
brought forth Tharacus, the Proconsul said : ' ' Dost 
thou still despise imprisonment, bonds, punishments, 
and tortures ? Follow my advice, O Tharacus, and 
abandon this confession, which profits thee nothing. 
Rather sacrifice to the gods, by whom all things 
exist. ' ' 

Tharacus answered : ' ' Woe shall come upon 
them. Thou thinkest that the world is governed 
by them; whereas they are destined for eternal fire; 
and not they only, but all those also who serve 
them. ' ' 

The President said : ' ' And dost thou not yet 
desist, thou impious blasphemer ! or thinkest thou 
not that for thy rash words I should cause thee to 
be instantly beheaded ? ' ' 

Tharacus replied : ' ' Then I would not die a 
lingering death, but a short one. But let me have 
a long conflict, that in the meantime my faith in 
the Lord may grow and increase. ' ' 

The President said: "Thou and thy fellow- 
prisoners must die according to the laws." 

Tharacus answered : ' ' What thou sayest is an 
evidence of thy ignorance; for those who do evil 
die justly; but we who know of no evil, that is, 
who have committed nothing worthy of death before 
men, but suffer for the Lord, expect with confident 
hope the heavenly reward from the Lord." 

The Proconsul said : Thou accursed miscreant ! 
what reward have ye to expect, seeing you die for 
your wickedness ? ' ' 

Tharacus replied: "It is not lawful for thee to 
inquire into, or to ask, what reward the Lord has 
laid up for us in heaven; and therefore we patiently 
suffer the wrath of thy madness." 

The President said: "Darest thou thus address 
me, thou accursed [one], as though thou wert mine 
equal ? ' ' 

Tharacus answered: "I am not thine equal; but 
it is lawful for me to speak, and no one can silence 
me, for the sake of him who strengthens me, 
namely, the Lord." 

The Proconsul said: "Thou miscreant, I shall 
deprive thee of the power. ' ' 

Tharacus answered : ' ' No one can take away the 
power from me, neither thou, nor your princes, 
nor Satan, the father of you all." 

Tharacus put to the rack. — The President said: 
"Now, seeing thou art bound and suspended, in 
order that you may be tortured, sacrifice in time, 

10 



before I cause thee to be punished according to thy 
deserts." 

Tharacus replied: "That thou mayest do; but 
since I was formerly a soldier, thou mayest not 
torment me with all manner of punishment. Yet, 
lest thou think, I might yield to thy perverseness, 
go on and devise and inflict upon me all sorts of 
punishment." 

The President said: "Do not think that I shall 
sentence thee at once. I shall cause thee to be put 
to death by degrees." 

Tharacus answered: "Whatever thou intendest 
to do, do at once, and do not threaten. 

The President said: "If thou think, that some 
women will come and embalm thy body, thou art 
greatly mistaken, for it is my intention that nothing 
shall remain of thee. ' ' 

Tharacus replied : ' ' Do with my body as pleaseth 
thee, now as well as after my death." 

"Maximian," said the Proconsul, "break his 
jaws, and tear his lips." 

Tharacus answered: "True, thou hast crushed 
and marred my face ; but thou hast quickened my 
soul. ' ' 

The President said : ' ' Thou wretched man ! De- 
sist from thy vain thoughts, and sacrifice; that thou 
mayest be delivered from these pangs. ' ' 

Tharacus replied: "Dost thou think I am a fool 
or a madman, and that I, who trust in the Lord, 
shall not live in heaven ? Thou mayest deprive me 
of this temporal life for a little while; but thou wilt 
thereby cast thine own soul into eternal damnation." 

The President said to the executioners: "Put the 
branding irons into the fire, and brand him on his 
cheeks or shoulders. ' ' 

Tharacus answered: "Though thou inflict many 
more torments than these upon me, thou shalt 
nevertheless not turn the servant of God to the 
shameful idolatry of devils, to worship them." 

The President said: "Bring a razor; cut off his 
skin; shave his head bald, and put burning coals 
upon it." 

Tharacus replied : ' ' And though thou cause my 
whole body to be flayed, I shall still not depart 
from my God, who strengthens me, to endure all' 
the weapons of your torturing. ' ' 

The President said : ' ' Get the branding irons ; 
let them get still hotter, and apply them to all his 
members and joints. ' ' 

Tharacus, as he suffered this, cried out: "May 
the Lord look down from heaven, and judge ! ' ' 

The President said: "What lord dost thou call 
upon, thou accursed fellow?" 

Tharacus answered : ' ' The Lord whom thou 
dost not know, and who recompenses every one 
according to his works. ' ' 

The President said : ' ' And shall I not exterminate 
thee, as I have told thee? Yea, even thy remains 
I shall burn, and scatter thy ashes to the wind; that 
the women may not come, and wind thy dead body 
in clothes to embalm it with precious ointments and 
spices." 

Tharacus replied: "I have said it, and say so 
still, do what thou wilt: thou hast full power over 
my body in this world." 



146 



MARTYRS MIRROR. 



The President said: "Put him back into prison, 
and keep him until the next time for the wild beasts. 
Let another be brought before the tribunal. ' ' 

Probus brought forward. — Demetrius, the cap- 
tain, said to the Proconsul : ' ' Sir, here he is already, 
namely, Probus." 

The President said to Probus : ' ' Advise with thy- 
self, Probus, that thou mayest not fall again into 
the same punishment; for others, who on thy ac- 
count have persisted in their obstinacy have rued 
it. Sacrifice now, therefore, that thou mayest be 
honored by us and the gods. ' ' 

Probus answered : • ' We are all of one mind, 
serving God with one heart and soul. Think not, 
therefore, that thou wilt hear anything different 
from us ; for thou hast ere this heard and seen 
enough to convince thee, that thou canst not turn 
us. Here I stand before thee the third time, and do 
not yet regard thy threats. What dost thou wait 
for, then?" 

The President said: "Ye have conspired together 
to deny the gods. Bind him, and hang him up by 
his heels." 

Probus replied: "Dost thou not yet cease to 
fight for Satan ? ' ' 

Maximus said: "Believe me, before thou be tort- 
ured; have compassion upon thine own body. See, 
what dreadful torments are being prepared for thee. ' ' 

Probus answered : "All that thou mayest do unto 
me, shall conduce to the comfort of my soul; there- 
fore, do what thou wilt." 

The President said : ' ' Heat the branding irons 
red-hot, and apply them to his sides, so that he 
may desist from his folly." 

Probus replied: "The more foolish I appear to 
thee, the wiser I shall be in the law of the Lord." 

The President said: "Press the branding irons 
on his back." 

Probus answered as he was suffering: "My body 
is subject to thy power; but God will behold from 
heaven my humility and patience." 

In the meantime the President commanded that 
meat and wine should be brought, which had been 
sacrificed to the idols, saying to the executioners: 
"Pour wine down his throat, and take meat, and 
force it into his mouth." 

While they were busy doing this, Probus said: 

The Lord behold from his high throne the vio- 
lence ye do to me, and judge my cause. ' ' 

The President said: " Thou wretched man ! thou 
hast suffered so much, and, behold ! thou hast thy- 
self received the sacrifice." 

Probus replied: "Ye have not accomplished 
much, by doing me violence. The Lord knoweth 
my intentions." 

The President said: "Thou hast eaten and drank 
what was sacrificed to the gods." 

Probus answered: "The Lord knoweth it, and 
hath seen the violence I have suffered." 

The President said to the executioners: "Apply 
the branding irons to the calves of his legs. ' ' 

Probus replied: "Neither the fire, nor the tor- 
ments, nor thy father, Satan, can turn the servant 
of God from his confession." 



The President said to his servants: "Let sharp 
nails be heated, and put them into his hands. ' ' 

Probus answered as he suffered this: "I thank 
thee, O Lord, that thou hast made my hands 
worthy, to suffer for thy name." 

The President said: "The many torments have 
deprived thee of thy mind." 

Probus replied: "The great power which thou 
hast, has not only made thee a fool, but also blind; 
for thou knowest not what thou art doing. ' ' 

The President said: "Thou who hast been tor- 
mented on thy whole body excepting the eyes, 
darest thou speak thus to me?" "Pinch his eyes," 
said he to the executioners, ' ' that he may gradually 
become blind." 

When this had been done, Probus said : "Behold, 
thou has also deprived me of my bodily eyes, but 
thou shalt never be permitted to destroy the eyes 
of my faith." 

The President said: "Dost thou think thou wilt 
survive all these torments, or that thus thou shalt 
die happy ? ' ' 

Probus answered : ' ' Fighting thus, I gradually 
approach the end, so that I may finish my good 
and perfect confession, and be put to death by you 
without mercy." 

The President said: "Take him away, bind him, 
put him in prison, and let none of his companions 
come near him, to praise him for having continued 
so steadfast in his wickedness. He, too, shall be 
cast before the wild beasts at the next show. ' ' 

Andronicus put to the rack. — Then said the 
President: "Let Andronicus come forth." 

Demetrius, the captain, said : "He is already 
here." 

The President said to Andronicus : ' ' Have at 
feast compassion on thy youth, if thou hast pru- 
dently advised with thyself to reverence the gods: 
consent and sacrifice to the gods, that thou mayest 
be released. ' ' 

Andronicus answered: "May God never suffer 
thee, O tyrant, that I do aught against the law of 
God. Thou shalt never shake my good confession, 
which I have founded upon my Lord. Here I stand 
ready, for thee to make manifest on me thy hard- 
ness. ' ' 

The President said : "Methinks, thou art raving, 
and possessed of the devil." 

Andronicus replied : " If I had the devil in me, I 
should obey thee; but because I confess the Lord, 
I do not submit to the commands of the devil. But 
hast not thou the devil in thee? For, being de- 
ceived by the devil, thou doest the works of the 
devil." 

The President said to the Executioners : ' ' Make 
bundles of paper, and put fire upon his body." 

When this was done, Andronicus said: "Though 
I burn from head to foot, the spirit nevertheless is 
alive in me. Thou shalt not conquer me; for the 
Lord, whom I serve is with me." 

The President said: "Thou madman! how long 
wilt thou remain thus obstinate? Seek at least to 
die upon thy bed." 

Andronicus answered: "As long as I live, I shall 
overcome thy wickedness. ' ' 



MARTYRS MIRROR. 



147 



The President said: "Heat the branding-irons 
red-hot again, and put them between his fingers." 

Andronicus replied : " O foolish despiser of God ! 
Thou art full of the wicked thoughts of Satan. 
Seest thou not that my body is almost consumed 
.through the manifold torments thou hast inflicted 
upon me. Thinkest thou that now at the last I shall 
begin to fear thy devices? I have Christ dwelling in 
my heart, and despise thy torments. ' ' 

The President said: " Thou miscreant ! knowest 
thou not that this Christ, whom thou worshipest 
became man, and was punished under the Judge 
Pontius Pilate?" 

Andronicus answered: "Be silent, for it is not 
lawful for thee to speak evil of him." 

The President said: "What gainest thou by thy 
faith and hope in this man whom thou callest 
Christ?" 

Andronicus replied : "I have thereby in expecta- 
tion a great reward and gain; hence I endure all 
this so patiently." 

The President said: "Break open his mouth, 
and take meat that has been sacrificed, from the 
altar, and force it into his mouth, and pour in wine 
also. ' ' 

Andronicus called God to witness, saying: "O 
Lord ! Lord ! behold, what violence I suffer !" 

The President said: " How long wilt thou thus 
obstinately endure the punishment? See, thou hast 
certainly eaten of that which has heen sacrificed to 
the gods." 

Andronicus answered: "Cursed be all who honor 
the idols, thou and thy princes. ' ' 

The President said : ' ' Thou miscreant, cursest 
thou the princes, who have obtained for us so last- 
ing and tranquil peace?" 

Andronicus replied: "They are cursed, who, as 
the pestilence, and as bloodhounds, turn the whole 
world upside down; whom the Lord by his mighty 
arm shall confound and destroy." 

The President commanded the executioners: "Put 
an iron into his mouth, and with it break out all his 
teeth, and cut out his blasphemous tongue, that he 
may learn no more to blaspheme the princes. Take 
away his teeth, and burn his tongue to ashes, and 
scatter the latter all about, lest his fellow-Christians, 
or some women, gather his remains, and keep them 
as precious relics. Take him away from here, and 
put him into prison, that at the next show he, to- 
gether with his companions, Tharacus and Probus 
may be thrown before the wild beasts." Acta Pro- 
cons, per Mctaph. and alios. 

It is declared that the above account concerning 
the examination of the three aforementioned Chris- 
tians was written entirely by the heathen them- 
selves, who put them to death; only a few words 
having been altered, to make the sense clearer. A 
certain celebrated author mentioning this, writes as 
follows: "Herewith ends the third examination or 
inquisition on the rack, and thus far these proceed- 
ings with the martyrs have been recorded by the 
heathen clerk of the criminal court himself, and 
were doubtless afterwards bought for money by the 
Christians." 



Beloved reader ! I could not forbear to translate 
these records, just as they were, for the most part 
word for word; not only because I have found them 
to be true and genuine in every respect; but also, 
because we can very clearly see therefrom, what 
form of inquisition or examination the heathen em- 
ployed against the Christians; as well as with what 
manifold torments the obdurate heathen sought to 
compel the Christians to apostatize from the faith, 
and how remarkably God preserved his own against 
the devices and wiles of the devil. 

It need not seem strange to the reader, that the 
proconsuls or criminal judges so frequently put to 
the rack the same Christians, to cause them to apos- 
tatize from the faith : for Lactantius tells us of a 
president in Bithynia, who for two years endeav- 
ored by all manner of torments to compel a Chris- 
tian to apostatize, and who, when this Christian 
finally seemed to yield, boasted of it just as though 
he had conquered a whole province of a barbaric 
country. 

As touching the rest of the matter, that is, how 
and when the sentence of the Proconsul was exe- 
cuted, the heathen have not recorded it; but some 
Christian brethren, namely, Macarius, Felix, and 
Verus, probably bought those records from the clerk 
of the criminal court, and added from their own 
observation what was wanting, since they had been 
eye-witnesses of it at the theatrical drama the fol- 
lowing day. 



AN ACCOUNT OF THE DEATH OF THE AFOREMEN- 
TIONED MARTYRS, WRITTEN BY SOME 
CHRISTIAN BRETHREN WHO 
WITNESSED IT. 

Numerius Maximus, Proconsul of Cilicia, sum- 
moning Terentian, the provider of public sacrifices 
and theatrical performances which were held in Ci- 
licia, commanded him to provide for the dramas for 
the next day. The following day a great number ot 
men and women assembled in the amphitheatre, 
which was situated about a mile, or one thousand 
paces from the city. When the amphitheatre was 
filled with people, Maximus also came to witness 
the play, and in the first act of it, when many wild 
beasts were let out at the same time, many human 
bodies were devoured. We Christians kept our- 
selves concealed and waited with great fear for the 
bringing forth of the martyrs. Suddenly the Pro- 
consul commanded the soldiers to bring in the 
Christian martyrs, namely, Tharacus, Probus, and 
Andronicus. The soldiers compelled some to carry 
the Christian martyrs on their shoulders, for they 
were torn and lacerated to such a degree, that they 
could not, walk. We then saw them carried thus 
disfigured into the amphitheatre, and seeing how 
they had been maltreated, we turned our faces, and 
cried bitterly. Thus the martyrs were thrown down 
into the middle of the arena, as the offscouring or 
refuse of this world; and when the multitude beheld 
them, they were all frightened, and the people mur- 
mured greatly against Maximus for having thus 
tormented them, and then yet sentencing them to 



148 



MARTYRS MIRROR. 



be thrown to the beasts; yea, many went away from 
the amphitheatre, censuring Maximus for his inhu- 
man cruelty. When Maximus saw this, he com- 
manded the soldiers who stood near him, to note 
those who murmured against him, and were leav- 
ing; so that he might afterwards examine them in 
regard to it. In the meanwhile he commanded that 
the wild beasts should be let out, to rend the mar- 
tyrs. In Scriptura Christianorum Fratrum. 

In order to avoid prolixity, we shall sum up what 
follows here in the aforementioned account of the 
Christian brethren, in these words: "The wild 
beasts were let out, especially a frightful bear, and 
then a lioness; both of which indeed, by roaring 
terribly, made a dreadful noise, so that also the 
spectators were frightened by it; but they did not 
harm the martyrs, much less tear or devour them. 
The Proconsul in his rage commanded the spear- 
men, to thrust the bear through ; the lioness, how- 
ever, on account of the fear of the people, was let 
out by a back door, which was broken in pieces. 
Then Maximus ordered Terentian, to let in the 
gladiators, who should first kill the Christians, and 
then fight with each other for life. These, when 
they came in, first thrust through the martyrs; 
which happened on the nth day of October, 
A. D. 290, at Tarsus in Cilicia." When the drama 
was over, and the Proconsul was about to go home, 
he left ten soldiers in the amphitheatre, charging 
them, to mingle the dead bodies of the martyrs with 
those of the heathen gladiators, that the Christians 
might not be able to distinguish them. However, it 
is stated in the above account, that the Christians 
removed their dead bodies, and buried them in a 
cave in a rock. 

In regard to this, A. Mellinus, who has referred 
to it, has the following remark: "They who did 
this, also wrote the conclusion of this history; hence 
we have not the least reason to doubt the veracity 
of this account of the proceedings against the mar- 
tyrs." First book of the Mart. 161 9, fol. 96, col. 1; 
but with reference to the previous proceedings 
against the martyrs, see fol. 93, col. 3, and fol. 94, 
col. 1- — 4, and fol. 95, col. 1 — 3. 



AN ACCOUNT OF THE HOLY BAPTISM 

OF THE MARTYRS IN THE FOURTH 

CENTURY. 



BRIEF SUMMARY OF BAPTISM IN THIS CENTURY. 

At the close of the third century the eminent Ar- 
nobius was introduced, and inasmuch as his life ex- 
tended from one century into the other we refer to 
him again here in the beginning of the fourth cen- 
tury. He speaks of the virtue and benefit of bap- 
tism, as may be seen in the proper place. 

Fusca and the handmaid Maura were baptized 
after previous instruction. 

At this time (in the time of Sylvester) there ex- 
isted such sects as were afterwards called Walden- 
ses, Anabaptists, etc. 



One Donatus was called an Anabaptist, and his 
followers, Anabaptists. 

Athanasius, while yet a child, indicated, with 
other children, that at Alexandria they baptized 
upon confession of faith. 

In Canon 12, 13, 15, of the Council of Nice sev- 
eral good things are established with regard to 
baptism. 

Athanasius, having become a man, teaches whole- 
some doctrine, not only with respect to baptism, 
but also in regard to other matters of religion. 

Soon after him comes Marius Victorinus, who 
joins together faith, confession, and baptism. 

Then appears Hilarius, who wrote very appropri- 
ately on baptism, and also opposes antichrist, im- 
ages, and traditions. 

Monica, the mother of Augustine, was baptized 
in adult years, though she was born of Christian 
parents. 

In the Council of Neocesarea, the candidates for 
baptism, the baptizing of pregnant women, Christ's 
baptism, etc., were discussed. 

Again sects appear, who were like the Baptists. 

St. Martin was instructed from his twelfth to his 
eighteenth year, and then baptized. He strongly 
opposed war. 

Ambrose was baptized in adult years, at Milan, 
though his parents were Christians. He advanced 
sound views on baptism, against war, of the sacra- 
ment, etc. 

Ephrem, Gregory of Nyssa, the Councils of Lao- 
dicea and Elibertum, and also Optatus Milevitanus, 
give correct views on baptism. 

Gregory of Nazianzus, born of Christian parents, 
was already in his twentieth year when he was bap- 
tized. Nectarius was baptized in adult years. Basil, 
the son of a Christian, and Eubulus, consulted to- 
gether, and were baptized on their faith, at Jerusa- 
lem. Posthumanius made a glorious confession at 
his baptism. John Crysostom was suffered by his 
parents, though they were Christians, to remain un- 
baptized, not receiving baptism until he was twenty- 
one years old. Also, his views respecting baptism; 
his teaching against war, confession, etc. 

Jerome, also born of Christian parents, was bap- 
tized at Syridon, when he was thirty years old. 

Augustine, Adeolatus, Alipius, Euodius, Epiph- 
anius, with his sister, all baptized upon faith. Con- 
clusion of baptism in the fourth century. 

That the holy order of the baptism of Jesus Christ 
was practiced also in the fourth century, appears 
from various teachings and examples of the fathers, 
from which, we shall present only a few, but such 
as are certain and genuine testimonies. 

A. D. 301. — At the close of the preceding cen- 
tury, for A. D. 300, we introduced the eminent 
Arnobius, and showed that, speaking of baptism, he 
says: "That the candidates for baptism, when they 
are baptized, state before the minister their perfect 
willingness, and make their confession with their 
own lips." 

This Arnobius follows us also in the beginning of 
this century, namely through the years 301, 302, 
303, 304; and having not abandoned his previous 



MARTYRS MIRROR. 



149 



views regarding this matter, he confirms them with 
the following testimonies. 

Speaking against the tenets of the Romanists, 
who ordain consecrated, or, properly speaking, ex- 
orcised water for baptism, he writes thus (in Psalm 
74): " It is written : Thou breakest the heads of the 
dragons in the waters; that is," says he, "the heads 
of the dragons in baptism;" but by saying, in the 
waters, he means to signify that the same baptism 
can be administered in all kinds of waters, as, in 
rivers, lakes, wells, baths, seas, etc. In these the 
head of the dragon, that is Satan, is broken in all 
waters. Jacob Me km. Bapt. Hist., page 323. 

Of the virtue and benefit of baptism he teaches as 
follows, Psalm 32, where the Psalmist says: "In the 
floods of great waters they shall not come nigh unto 
him," upon which he remarks: "that men, by the 
true water of baptism, draw nigh to God, who is a 
refuge from the fear of Satan that encompasses us." 
Jacob Mehm. , page 324. 

Again, Psalm 32, he says: "Man is redeemed; 
no angel, nor any other creature, but man alone 
praises his mercy, says the Lord, whose sins he for- 
gives in baptism." Jacob Mehm., page 325. 

Although these words of Arnobius are somewhat 
obscure, yet they contain light enough, to emit rays 
of divine truth concerning the matter of baptism. 
For when in the first place he says, that the head of 
the dragon is broken in baptism (by dragon mean- 
ing Satan), he certainly indicates thereby, that he 
speaks of persons who, having attained maturer 
years, become subject to the assaults of Satan, and 
that these, in baptism, break the head of the 
dragon, that is, Satan, by means of the true faith, 
through Christ; hence he does not speak of chil- 
dren — who are ignorant of the assaults of Satan— 
and, consequently, not of infant baptism. 

Secondly, when he says that men, by the true 
water of baptism, draw nigh to God, he certainly 
indicates that he speaks of men who have departed 
from God through disobedience, consequently, of 
persons who have arrived at the years of discretion) 
and not of infants; for how can any one draw nigh 
to God by baptism, who has not departed from 
him ? Infants have not departed from God through 
disobedience; hence they cannot draw nigh to him 
by baptism. 

Thirdly, when he speaks of man, who praises the 
mercy of the Lord, and whose sins the Lord for- 
gives in baptism, he certainly indicates that he 
speaks of men who are capable of praising the 
mercy of the Lord, namely, men possessing under- 
standing, and who have sinned; for only he that 
has sinned can have his sins forgiven; but with in- 
fants, who have never sinned, no forgiveness can 
take place, and consequently, no baptism for the 
remission of sins. By this the obscure words of Ar- 
nobius became clear. 

Note. — P. J. Twisck records, for the year 306, 
that Constantine the Great, the son of the believing 
Helena, was baptized in Jordan, in the sixty -fifth 
year of his age, after having been instructed ( Chron. 
/\th book, page 89, col. 1); from which it is appar- 
ent, that at that time Christians left their children 



unbaptized, in order that they themselves might 
believe and be baptized. 

A. D. 308. — Fusca, the pious maiden, conceived 
a desire for the Christian faith when she was quite 
young, and, having manifested this desire to the 
servant-maid, Mauro, who also felt an inward draw- 
ing towards Christ, they were thoroughly instructed 
in the Christian faith at Ravenna, by the teacher 
Hermola, and baptized. P. J. Twisck, Chron. \th 
book, page 90, col. 1 , from Grond. Bew. , letter B, 
Leonh., lib. 2. 

A. D. 315. — It is stated that already in the time 
of Sylvester, there was taught and maintained the 
same doctrine which was afterwards maintained by 
countless numbers of the baptistic Waldenses, yea, 
that those churches which in the nth, 12th, 13th, 
and in subsequent centuries were styled Waldenses 
Albigenses, and lastly, Mennonites, or Anabaptists, 
had existed already at that time, and indeed, long 
before. Of this a certain celebrated author among 
the Romanists bitterly complains, in a very old 
book, saying: "These heretics (the people men- 
tioned above) have always had many sects among 
them; but of all that ever existed, none was more 
pernicious to the church of God (understand the 
Roman church) than the Poor oj Lyons (the Wal- 
denses or Anabaptists), and this for three reasons: 
In the first place, because of their antiquity; some 
asserting that they existed already in the days of 
Sylvester, others referring them even to the time of 
the apostles." Jac. Mehm., page 615. 

In another place Jacob Mehrning writes thus 
about the abovementioned people: "This is not a 
new sect that originated only at that time (that is, 
in the time ol Waldus); for the papistic writers 
themselves confess that they existed already in the 
time of Pope Sylvester, nay, long before him, even 
in the time of the apostles." B. H, page 670. 

In another place he writes that Flaccius has also 
recorded the same, from an ancient papistic book, 
namely, that they existed from the time of Sylvester, 
yea, from the time of the apostles; and that Thu- 
anus, though he compares them to another people, 
states that their doctrine has continued through 
many centuries." Page 682. 

The time of the reign of Sylvester, who was the 
first pope of this name, and on the register of the 
Roman bishops the 34th, is fixed in the year 315. 
See P. J. Twisck, Chron., \th book, p. 93, col. 1, 
from Platina, fol. 63. Fasc. Temp. , Jol. 99, Hist. 
Georg., lib. 1, Fr. Ala., Jol. 22, Chron. Seb. Fr., 
Jol. 13. 

A. D. 317. — Donatus, an over-learned bishop 
at Carthage,* who had many adherents in Africa, 
taught among other things: "That the preaching 
of the divine word and the administration of the 



* Seb. Franck notes as the time of the propagation of the doc- 
trine of Donatus the year 334, under the Emperor Constantine. 
" He taught," says Franck, "that the Son is less than the Father, 
and the Holy Spirit less than the Son." This is considered heresy 
by the Roman church, but when rightly expounded, It may be cor- 
rect. For Christ himself with regard to his humanity says: "My 
Father is greater than I," John 14:28. And of the Holy Ghost he 
says: " If I depart, I will send him unto you," John 16:7; as though 
the Holy Ghost were less than himself. Franck further says, that 
Donatus was an over-learned bishop of Carthage, who had come 
there from Numidia, and maintained that the true and only baptism 
existed exclusively in his church and faith. Chron. Rom. Kelt., 
letter D. 



150 



MARTYRS MIRROR. 



sacraments by an ungodly minister, were of no 
avail. They (his followers) held that the church of 
Christ existed only among them, and hence, they 
rebaptized all who wished to adopt their religion, 
saying that the heretics, or the Pope, had no Chris- 
tian church, and consequently, no baptism, inas- 
much as there was only one God, one faith, one 
Gospel, one church, and one baptism. 'They, like 
the Anabaptists, also held,' saysFranck, 'that no 
children, even in the extremity of death, should be 
baptized, but only believing adults who desired it.' " 

When he was imprisoned he upbraided Augus- 
tine, saying that no one ought to be imprisoned on 
account of his faith, God had given man his free 
will, to believe as he chose. Concerning all this, 
see, P. J. Twisck Chron., \th book, p. 93, col. 2, 
and page 94, col. 1, from Merula, fol. 255. Zeg., 
fol. 79. Seb. Franck, Chron. van de Roomsche 
Ketters, letter D., fol. 76, printed A. D. 1563. 

As regards Donatus, if it be true that he erred in 
some things, or failed in some matter of faith, we 
will not defend him therein; however, this much is 
certain, that owing to the absence of his writings, 
we have no other information concerning him, than 
that which comes to us through the mouth and 
hand of his adversaries. 

Concerning this, P. J. Twisck. in a certain place, 
expresses his regret, saying, that in his Chronijk, 
for the year 410, he wrote something derogatory to 
his followers, before he had been properly informed 
regarding it; which he afterwards, for the year 417, 
refutes and explains more clearly by quoting from 
Bullinger: "That the followers of Donatus were 
similar to the Anabaptists (whom he calls Baptists) ; 
that they taught, that no one ought to be com- 
pelled to do good or to accept the faith." Again: 
"that every heretic should be left to follow his 
particular faith without restraint or compulsion." 

On this account, P. J. Twisck, in the same place, 
relates from another author, that it is quite probable 
that these people were burdened with many unjust 
accusations. " It would be desirable, ' ' writes he, ' ' to 
have in our possession their writings, teachings, and 
deeds; for if it be the case, that they were in all 
respects like the Anabaptists, and would compel 
no one in matters of faith, then it is sufficiently 
apparent, that they are unjustly charged by other 
writers, with tyranny. I have given this a place 
here, because the year 410 was already arranged 
when this reached me." Thus far, P. f. Twisck, 
Chron., $tk book, page 147, col. 2, from H. Bul- 
ling. Contra Anbapt., lib. 5, fol. 216, 222. 

Note. — We accept of the writings of Donatus 
only that which is good and true; for the rest we 
assume no responsibility. 

About A. D. 318.- — It appears that when Atha- 
nasius was yet a boy, at Alexandria also, baptism 
was not administered otherwise than upon con- 
fession of faith; at least, that it was not customary 
to baptize infants, is evident from the following 
circumstances of a certain occurrence related by 
Ruffinus and Zozomenus: "When the day of the 
martyr Peter was celebrated at Alexandria, by the 
Bishop Alexander, and he, after the solemn service 
was over, was awaiting his assistants, or pupils to 



dine with him, he observed in the distance some 
children playing on the sea shore, who_, very proba- 
bly, not for the first time were imitating the bishop 
and those things which are generally done in church. 
But when he observed the children more attentively, 
he noticed that they were performing some mysteri- 
ous things. Astonished at this, he summoned his 
assistants to him, and showed them what he had 
seen from a distance. Then he commanded them 
to seize the children and bring them to him. When 
they came, he asked them, what they had been 
playing, and what and how they had been doing ? 
They, as was natural for their years, at first were 
frightened, and denied the matter, but afterwards 
related it just as it had taken place, and confessed 
that they, through Athanasius, who in this game 
had imitated the Bishop, had baptized some cate- 
chumens, that is, boys who had not been baptized. 
Alexander then inquired of those who they said had 
been baptized, what questions had been put to them, 
and what they had answered; likewise interrogating 
him who had put the questions; and found that all 
was in accordance with the manner of our religion. 
fac. Mehrn. , 2d part, pp. 356, 357, from Nicephor. , 
lib. 8, cap. 44. Also, H. Montan. Nietigh., pp. 64, 
65, from Ruffn. Eccl. Hist. 1, cap. 14. Zozom. 
Eccl. Hist., lib. 3, cap. 16. 

From these circumstances it is evident that infant 
baptism was not customary there. First, when we 
take into consideration the conduct of these boys, 
we see that in the Christian church at Alexandria 
the usual mode of baptizing at that time was this, 
namely: that the Bishop, or whoever administered 
baptism, first interrogated the candidates for bap- 
tism, and then, after they had answered him, they 
were baptized. 

Secondly, if we consider the boys themselves, 
who apparently were ten or twelve years old, which 
probability is increased by the fact that Ruffinus (as 
H. Montanus shows), calls them catechumens, that 
is, such as were being instructed in the faith, which 
is plainly indicated by their performance, since they 
were able to imitate in every particular such im- 
portant services. These boys are nevertheless called 
unbaptized, wherefore Athanasius, though by way 
of play, baptized them. 

Moreover, that these boys were born of Christian 
parents, appears in various ways, as, for instance, 
in this, that they diligently attended the Christian 
assemblies, for without this they could never have 
represented so completely in all its particulars, the 
baptism practiced in the church. Likewise, in the 
fact that Alexander and his assistants (as the account 
further sets forth), enjoined the parents of these 
boys, who before were unbaptized, but had now 
been thus baptized, to bring them up in that vo- 
cation, namely, in the Christian religion, which 
certainly would not have been done, had their 
parents been heathen and not Christians. It is also 
stated that this was done with invocation and con- 
fession of God's holy name, which certainly would 
not have been the case with heathen, who worshiped 
either no god, or many gods. 

As to what Alexander held of this performance, 
we leave it to its own merits; it suffices us to have 



. 



MARTYRS MIRROR. 



151 



shown that at that time the Christians at Alexandria 
suffered their children to remain unbaptized; inas- 
much as they were first instructed, and then bap- 
tized upon confession of their faith, which, as has 
been shown, is clearly indicated by the course of 
the aforementioned boys. 

A. D. 333. — It is recorded that in the first great 
council at Nice, held against Arius, and various 
innovations in the church, it was resolved among 
other things: 

' ' Canon 2 1 . The Paulianists and Photinians shall 
be rebaptized. ' ' 

" Canon 12. If any apostatize under persecution, 
without having been tormented, and sincerely re- 
pent, they shall be put among the catechumens for 
five years, and after two more years, shall be rein- 
stated among the faithful, with prayer." 

" Canon 13. But they who, for the sake of the 
confession of the faith, have relinquished the mili- 
tary profession and again return to it, shall do 
penance for thirteen years, and then be received 
again; however, if they truly repent, the bishop is 
authorized to mitigate the term of penance, pro- 
vided he sees that their repentance is fruitful and 
devout. ' ' 

" Cano?i 15. Concerning the catechumens who 
have apostatized, it is decided, that they shall be 
excluded from the prayers of the catechumens who 
have not apostatized, for three years, and at the 
end of that time be received back again." Jac. 
Mehrn., pages 352, 353, ex Concil. Nicen. Secund. 
Ruffin. 

This is the great Council which is extolled as 
orthodox and Christian by nearly all so-called 
Christians. Be this as it may, we see no reason to 
praise it so highly, seeing that we must honor the 
precepts of Ged's holy word alone, whereas the 
rules of that council were made by fallible men. 
Yet, so far as these men have laid down precepts 
that accord with the precepts of God's holy word, 
or, at least, do not militate against them, so far we 
accept, or, at least, do not oppose them.* 

When it is said, in Canon 21, that the Paulian- 
ists and Photinians shall be rebaptized, it establishes, 
that, according to the Holy Scriptures, not every 
baptism is a genuine or true baptism, and that conse- 
quently there is but one baptism which can in truth 
be called genuine, namely, that baptism which is 
administered by the true church, and upon the true 
faith. This is also established at this day by the 
Anabaptists, and regarded as a precept from the 
holy word of God. 

It is also said in the 15th Canon concerning the 
catechumens, that if they have fallen, they shall be 
excluded three years from the prayers of those 
catechumens who have not fallen This is an indi- 
cation of the carefulness exercised by that assembly, 
to admit to baptism, according to the doctrine of 
the holy Gospel, no unprepared catechumens before 
they had truly repented after their fall. 



* In Canon 2, Concil. Nicen., we have the following: "No one 
who has recently been received from heathendom, and baptized, 
shall become an ecclesiastic (that is, a teacher or bishop), unless he 
have been very carefully examined previously." Bap/. His/or., p. 352, 
from Ruffinus; which quite agrees with Paul's words, 1 Tim. 3:6, 
that no novice shall be ordained to the office ot a bisnop. 



The 1 2th Canon, speaking of the penance to be 
performed by those who, under persecution, had 
apostatized without having been tormented ; and 
the 13th Canon, treating of the very great and long 
penance to be endured by those, who, after having 
become Christians, had resumed the military pro- 
fession, and thus become apostates; these precepts 
we say, militate neither against the holy Scriptures, 
nor against the views of the Anabaptists, but suffi- 
ciently confirm them both. 

Note. — It is recorded that at this time pseudo- 
apostles taught that the church of Rome was 
rejected of God, and that it was not his church, 
but Babylon, and the whore mentioned in the 
Apocalypse, who rides the beast with the seven 
heads ; and that we therefore do not owe obedience 
to the Pope; that under the New Testament we are 
in no wise bound to give tithes to the priests; that 
all manner of swearing is unlawful; that a conse- 
crated church is not better to pray in than a pig- 
sty. Seb. Fr. Chron., fol. 120, col. 3. 

A. D. 335. — At this time, Athanasius vigorously 
maintained the cause of such as had been baptized 
according to order of Christ, against those who, 
it seems, asserted that baptism might take place 
without previous instruction, or confession of faith. 
He says (Serm. 3., Contra Arian.): "Our Savior 
did not simply command to baptize, but first said, 
teach, and then, baptise; so that true faith may 
proceed from the doctrine, and then baptism be 
perfected with faith." P. J. Twisck, Chron., \th 
book, page 99, col. 2; from Grond. Bew., letter A. 
Jac. Mehrn. , Bapt. Hist. , 2d Part, page 370. 

Note.— At this time Athanasius taught that it 
is the duty of every Christian, ^to read the holy 
Scriptures, on the 6th chap. Eph. Again, he pro- 
hibited the practice of making a likeness of God 
for the purpose of worshiping him thereby, etc., 
as being an unlawful thing. Contr. Gent. Sam. 
Veltius, in the Geslacht-register, page 118. 

Notice concerning several writings attributed to 
Athanasius. — The pedobaptists, prone to bring for- 
ward everything that seems in any wise to favor 
their views, were wont to adduce the 114th and the 
124th question of a certain book called, Various 
Questions of Holy Scripture, attributed to Atha- 
nasius. But in answer to this we say: that said book 
is not the work of Athanasius, but of some other 
author who wrote subsequently to him; as in his 
23d question he cites Athanasius as one having 
lived before him, saying: "This is the testimony of 
the great Athanasius, a man who was mighty in the 
divine Scriptures; but we, who are enlightened by 
him." Moreover, that book contains many opinions 
foreign to Athanasius, as shown by the Centuria- 
tores Magdenburgenses, Cent. 4, cap. 10, p. 1032. 
See also, H. Montan. Nietigh., p. 69, and J. M., 
Bapt. Hist., pages 360, 361. 

Note. — A. D. 320. Lactantius Firmianus taught 
at this time: 1. "That the sacrifices of the Christian 
are, a good life, purity, and good works. 2. That 
there is no religion in a place where there are 
images. Lib. 2, of the Divine Instruction. Also, 
Sam. Veltius, in the Geslacht-register,. pp. 116, 117. 
3. He taught against compulsion of conscience, and 



152 



MARTYRS MIRROR. 



revenge, as appears from the following. He writes 
to the Emperor Constantine (5II1 book, chap. 20): 
"The more the religion of God is suppressed, the 
more it breaks forth and grows; hence they should 
employ reasoning and admonition; it is not neces- 
sary to proceed with violence. For religion admits 
of no compulsion; persuasive words can do more 
to promote the cause than blows." Again (5M book, 
chap. 21) he writes: " We Christians do not desire 
that any one should serve God, the Creator of all, 
against his will; neither are we angry if he does not 
serve him; for we trust his Majesty, who can as 
easily avenge himself against those who despise him, 
as he does the vexations and injuries inflicted upon 
his servants. Therefore, when we suffer such shame- 
ful things, we say not one word against it, but com- 
mit all vengeance to God; not doing as those who 
would be regarded protectors of their gods, and 
very cruelly assail those who do not worship them." 
Korte ontschuldiging ; by P. V. K., edition of 1643, 
bage 47, from Religions Vryheydt, 2d part, p. 10. 

About A. D. 340. — Marius Victorius writes in 
the fifth book against Arius: "Every one that is 
baptized, and says he believes, and accepts the faith, 
receives the Spirit of truth, that is, the holy Ghost, 
and is made holier by him." J. Mehrn., Bapt. 
Hist., ,page 325. I find in authentic writers, no 
other account of baptism by this Marius, so that this 
seems to be the only thing he has written about 
baptism, and from this, too, it is obvious that he 
must have been a stranger to infant baptism, seeing 
he joins together confession, faith, and baptism, in 
the one that is to be baptized. 

A. D. 350. — About this time Hilarius attained to 
the faith in Jesus Christ, and having been baptized 
upon this faith, he proceeded to defend the truth 
which he had received and accepted, and, for the 
strengthening of the faith he had adopted, and that 
he might live according to the same, he prayed to 
God {lib. 12 de Trinity as follows: "Dear God, 
preserve my faith and the testimony of my con- 
science, that I may ever keep that which I confessed 
in the sacrament of my regeneration, when I was 
baptized in the name of the Father, the Son, and the 
Holy Ghost; namely, that I worship thee, O God 
our Father, and thy Son with thee, and that the 
Holy Spirit, that proceeds from thee, may be 
awakened." 

Again Vicecomes (lib. 2, cap. 27) quotes from 
Hilarius, on the 15th chapter of Matt, the following: 
' ' They that come to baptism confess first, that they 
believe in the Son of God, and in his suffering and 
resurrection; and this confession is made or pro- 
nounced at the sacrament of baptism." 

Again, Hilarius writes (vol. 2, de Trinitate): "The 
Lord has commanded to baptize in the name of the 
Father, and of the Son, and of the Holy Ghost; 
that is, upon the confession of the Author (that is, 
him who in the beginning created all things), and 
the First-born, and the Free Gift (that is, the Son 
and the Holy Ghost)." Jac. Mehrn. Bapt., Histor., 
2d part, pages 371, 372. 



HILARIUS ON BAPTISM AND SEVERAL OTHER ARTI- 
CLES OF HIS FAITH, ACCORDING TO THE 
ACCOUNT OF P. J. TWISCK. 

Hilarius, originally a heathen, who subsequently 
became a Christian, and was baptized at Rome, 
A. D. 350, was a very learned and eloquent man. 
He writes (lib. 2): "The Lord has commanded to 
baptize on, or in, the name of the Father, of the 
Son, and of the Holy Ghost, that is," etc. 

He also defended the truth against the Arians, 
on account of which he was exiled; and he likewise 
vigorously opposed the arrogance of the see of 
Rome, and its dominion over other churches, and 
said that antichrist would devastate the earth through 
wars and murder. 

To those who concerned themselves more in 
wondering at the building of the temple, than in 
the consideration of the doctrine he says: "You 
are indeed unwise, to look with wonder upon these 
things; for, you must know that antichrist shall 
once set his throne there. 

"The nature of the name antichrist is opposition 
to Christ, which he effects under a specious sem- 
blance of the Gospel. He transforms himself into 
an angel of light, that he may alienate the Christian 
mind. He has already, to some extent, commenced 
his progress, pretending to be Christ, though he is 
departed very far from Christ. 

"They (that is, the Antichristians) ambitiously 
desire the aid of the secular power, which they draw 
to themselves in order to advance their name and 
honor, and to protect their church; thus working 
with a worldly ambition, notwithstanding it is folly 
to employ secular power in defense of the Christian 
church. 

" Let me ask you, ye bishops, what aid did the 
apostles employ in proclaiming the Gospel ? by the 
assistance of what magistracy did they preach Christ, 
and convert the heathen from idolatry to God ? 

"Now the church courts the favor of the world, 
and boasts that the world loves her, who could at 
no time have been the church of Christ, without 
being hated by the world." 

Again, on the 68th Psalm, he says: "God is now 
preached, honored, and worshiped in stone, wood, 
and metal, and the Master-builder of the world, the 
Father of us all, is fashioned in perishable matter, 
to which they have been brought by the enticing 
words of philosophy. With these and like words 
he greatly censures the abuse practiced by the 
church of Rome. " P. J. Twisck, Chron. , \th book, 
page 104, col. 1, 2, from Socrat., lib. 3. Casp. 
Swine, epist. 1, fol. 877. Seb. Fr. 

Since the above passages from Hilarius are not 
only excellent, but also plain, so that they require 
no explanation, we leave them and proceed to 
others who confessed the same faith. 

Note. — At this time, Hilarius taught that all 
human traditions, on account of which God's com- 
mandments are transgressed, must be rooted out. 
On Matt. 15, Canon 14. Sam. Veltius, Geslacht- 
register, page 122. He also writes: "The Father 
revealed to Peter, who said : ' Thou art the Son of 
God,' that the church should be built upon this 



MARTYRS MIRROR. 



153 



rock of confession." "This faith," he says, "is the 
foundation of the church ; this faith has the keys of 
heaven." In the same place, as well as in the 6th 
book on the Trinity. 

A. D. 350. — In the meantime we find that the 
parents of Augustine's mother, though they were 
Christians, did not have their daughter Monica 
baptized in her infancy; inasmuch as she was not 
baptized until she had reached the years of under- 
standing, and this at the time when the followers of 
Cyprian practiced infant baptism to a very great 
extent. With regard to this, I find the following 
account: "Moreover, even in Africa, where Cyprian 
had held the aforesaid council — to determine on the 
precise time for baptizing infants — and resolved that 
baptism should be administered to infants as soon 
as they were born, it was, about the year 350, not 
observed by all Christian believers. Of this, we 
have an example in Monica, Augustine's mother, 
a very pious woman, born of Christian parents, who 
also was baptized when she had reached the years 
of understanding, as Augustine himself testifies." 
H. Montan. Nieiigh., page 71, from Augustine, 
lib. 2. Confess., cap. 3, and lib. 9, cap. 8 and 13. 

A. D. 351. — It is recorded that the Christians at 
Neocesarea declared themselves openly against in- 
fant baptism, in a convention or assembly of the 
ministers, called the council of Neocesarea; so that 
infant baptism, which then began to prevail in dif- 
ferent places, could gain no support there, as ap- 
pears from the various rules adopted by this body. 

In Canon 5, we read : " If a catechumen who is 
not yet baptized, and has his place among the cate- 
chumens in the church, has been seen in a sin, he 
shall hear the preaching on his bended knees; that 
he may refrain from the sin he committed ; but if he 
persists in it, he shall be expelled. ' ' 

In Canon 6, we read : ' ' Pregnant women may be 
baptized, whenever they desire it; for in this sacra- 
ment there is no communication between the mother 
and the child which is born of her; but every one 
must in this confession himself declare his free will 
and good intention. 

Canon 11, after some other words declares: 
"The Lord was not baptized until he was thirty 
years old, and thereupon he preached." Jacob 
Mehrn., Bapt. Hist., 2d part, pages 351, 352. 

First, when in Canon 5 mention is made of the 
catechumens, it certainly indicates that it was cus- 
tomary to instruct the young before baptism, in the 
articles of the faith, upon which followed the con- 
fession of the same, and baptism. This cannot be 
contradicted. 

Secondly, when in Canon 6 it is established that 
pregnant women may be baptized whenever they 
desire it, because there is no communication between 
the mother and the child which is born of her, it 
clearly confirms that infant baptism had no place 
whatever among them, but, that they were indeed 
inimical to it. It appears that a difficulty was raised 
at that time, as to whether pregnant women might 
be baptized or not; for it was thought or feared that 
the fruit had such communion with the mother, that 
the child, too, would become a partaker of the bap- 
tism received by the mother; which would have 



been contrary to the views held by the church, that 
no one should be baptized except upon his own 
confession of faith, and consequently, no infants, 
much less unborn children. But this apprehension 
or difficulty was removed, when it was declared 
that in the reception of baptism there is no commu- 
nication between the mother and the child, and that 
for this reason the child does not participate in the 
baptism received by the mother. This is too clear 
to be refuted. 

Thirdly, when in Canon 11, mention is made of 
Christ being baptized when he was thirty years old, 
notwithstanding that preaching is here spoken of, 
and that the same ought not to be undertaken by 
one before he is thirty years old, the baptism which 
is administered upon faith or in adult years, is nev- 
ertheless also recommended and deemed necessary. 
For, as Christ was baptized in adult years, and 
forthwith began to preach, so that the time of his 
baptism was also the time of his preaching, even so 
(the Canon apparently means to say), baptizing, 
like preaching, may only take place in adult years; 
for as the one requires understanding, so does the 
other, according to the example of Christ. 

A. D. 360. — P. J. Twisck writes: "Notwith- 
standing that at this time, much bloody cruelty was 
practiced against the bishop who sided with Arius, 
so that this party was almost wholly crushed, still, 
according to history, there remained sects like the 
Anabaptists, etc. If their books were extant, we 
might give an account of what they taught concern- 
ing all these matters; but as it is, we let it suffice 
with what others have written." P. J. Twisck, 
Chron., \th book, page 106, col. 2, from Jac. P. 
Verm. Onsch., lib. \,fol. 131. 

It is exceedingly to be regretted that so few of the 
writings of the Anabaptists who lived at that time, are 
extant; for thereby we are compelled to receive in- 
formation concerning them from the mouths of their 
enemies ; which information, as we may readily 
judge, was not dictated by love, but by animosity. 
However, we owe thanks to God, that even this 
much has come down to us respecting their history; 
since Satan, through the instrumentality of his ad- 
herents, has always aimed to exterminate, not only 
their books, but also their lives, yea, their bodies 
and souls, if this were possible. 

A. D. 362. — Saint Martin, born of heathen par- 
ents, when he was ten years old, went, contrary to 
the will of his parents, to the meetings of the Chris- 
tians, embraced Christianity and was baptized when 
he was eighteen years old. Being now a Christian, 
he desired to be discharged from the military pro- 
fession into which he had been brought by his par- 
ents; hence he said to the apostate Emperor, Julian, 
that it was not lawful for him to fight, because he 
was a Christian. 

But as the Minorite, Thomas van Hcerentaals, in 
his Mirror of the Ten Commandments and Seven 
Sacraments, gives a somewhat fuller account con- 
cerning St. Martin, and especially of baptism as 
practiced at that time, we shall make a short extract 
from it. He says: " In former times it was custom- 
ary to administer holy baptism but twice a year, 
namely, on Easter eve and on Pentecost eve; ex- 



154 



MARTYRS MIRRjDR. 



cept in cases of necessity, which was fourfold: i. In 
a siege. 2. In danger of martyrdom. 3. In peril at 
sea. 4. In dangerous sickness. In such cases they 
baptized all, and at all times, that no one might die 
without baptism. But when these four reasons did 
not exist, baptism was administered only on the two 
abovementioned days, and that with great solem- 
nity and dignity, and all who were admitted to 
baptism, had attained the years of understanding; 
even St. Martin, that holy man, was a catechumen 
for six years — from the time he was twelve, until he 
was eighteen years old — before he received baptism. 
P. J. Twisck, C/iron., \th book, page no, col. 1, 2. 

A. D. 363 and 364. — In the time of Julian the 
apostate there lived and shone as bright lights, 
various excellent men, whose learning and piety it 
is not necessary to extol, since it is sufficiently 
known. They gave expression to their orthodox 
convictions by word and by deed, especially with 
regard to the matter of baptism, that it ought to be 
administered after previous instruction, upon faith 
and repentance. 

At the same time, A. D. 363, there lived Am- 
brose, who is stated to have been born of Christian 
parents. His father's name was also Ambrose, 
while that of his mother was Marcellina. He, too, 
was not baptized until the day on which he was 
chosen bishop of Milan, after having been instructed 
in the catechism, that is, in the doctrines of the 
faith.* See concerning this, Tract van den loop der 
wereld, by F. H. H., printed 161 1, page 47, 48, 
from Paul, de vita Ambrosii. Naucler. Chron. 
Generat. 13. 

Such a procedure, namely, thus precipitately to 
elect any one bishop or teacher, as is stated here 
concerning Ambrose, we do not commend; but we 
notice here, that Christians at that time had not 
generally adopted infant baptism; nay, that some, 
notwithstanding the papal power, purposely did not 
have their children baptized; causing them, when 
they had reached maturer years, to be instructed 
first, and then baptized, upon their own confession. 

Ambrose (Serin. 61) makes the statement: "It 
was customary for all people to be baptized at 
Easter." In Lib. de Jejunio, cap. 10, he says: 
"Now comes the day of the resurrection; now the 
elect are baptized." Yet on 1 Tim. 4, he says that 
the sick were baptized on any day. Jac. Mehm., 
Bapt. Hist. , 2d part, page 334. 

These words of Ambrose confirm our preceding 
assertion; for when he says that at Easter it was 
customary to baptize all people, he sufficiently de- 
clares that at that time infant baptism was not a 
custom. For not only at Easter, but throughout 
the whole year, children are born, the baptism of 
which, because of the danger that they might die, 
could never have been postponed until Easter, had 
infant baptism been deemed necessary for salvation. 



* Bullinger says that before the days of Ambrose (A. D. 363), 
Aurentius rejected infant baptism. See, P.J. Twisck, Chron., page 
114, col. 2, ill the annotation. 

D. Vicecomes (lib. 2, cap. 6) records, from Nolanus, concerning 
Ambrose, that in his time, Fngitil, Queen of the Marcomans, hav- 
ing heard from a Christian man, what good things were said of 
Ambrose, believed in Christ, and recognized him (Ambrose) as his 
minister. To her, Ambrose wrote an excellent epistle. See, Bapt. 
Hist., page 462. 



But Ambrose removes all doubt when he says what 
persons were baptized then, namely, all people; 
for by the word people there are generally under- 
stood adult or rational persons, and not infants in 
the cradle. 

Moreover, when he writes that the sick were 
baptized on any day, he proves thereby, that infant 
baptism was not practiced in the church of which he 
speaks. For, if it had been customary there, to 
baptize infants, it would not have been necessary to 
baptize the sick on any day, since they would have 
been baptized already in their infancy; or our op- 
ponents must show that the sick, who were baptized 
any day, were also baptized in their infancy; which 
they dare not maintain, seeing these churches would 
then have to be regarded anabaptistic. Neverthe- 
less, one of two things must follow: Either that the 
sick who were baptized in their infancy were rebap- 
tized, or that the adults baptized had not been bap- 
tized in their infancy. If the former is true, then the 
Anabaptists, as they are called, flourished already 
in those early times. But if the latter is true, then 
there were at that time whole churches who rejected 
infant baptism, or, at least, suffered their children 
to remain unbaptized. This is so clear that it can- 
not be refuted. 



OF SEVERAL OTHER ARTICLES OF FAITH TAUGHT 

BY AMBROSE, ACCORDING TO THE ACCOUNT 

OF P. J. TWISCK. 

"Ambrose (on Rom. i) ridicules those who say: 
' We cannot come before God except through the 
mediation of the saints, just as we come before a 
king through the mediation of counts.' 'Well then,' 
says he, ' is not he guilty of contempt of majesty, 
who ascribes to counts the honor due to the king ? 
Certainly. Why then, will not they consider them- 
selves sinners, who give God's name and honor to 
creatures, and, setting aside the Lord, worship his 
servants? Because kings are not acquainted with 
the individual wants of every one, interpreters and 
advocates appear before them ; but God, to whom 
nothing is hid, needs no advocates or informants, 
but simply an humble heart. ' 

' ' Again : ' They now bestow such names and 
honors upon the images, as they would never have 
dared to give to the living person, namely, divine 
honor; and this, when they are dead. ' Thus Am- 
brose reproves the image worship of the Roman 
chuich, and (on Col. i) positively asserts that 'nei- 
ther elements, nor saints, nor angels should be hon- 
ored or worshiped, but Christ alone. ' 

"It seems," says he, "that Ambrose, too, would 
seek antichrist at Rome ;' ' for he says that ' anti- 
christ shall restore to the Romans their freedom, 
under his name,' and calls the city of antichrist 'the 
city of the devil. ' He says further, that ' antichrist 
shall be revealed after the downfall of the Roman 
Empire, or when the Emperors shall have lost their 
power;' and history shows that the decline of the 
Roman Emperors was the augmentation of the 
power and dominion of the Popes or antichrists. 



MARTYRS MIRROR. 



155 



' ' Ambrose says further : ' The violence of worldly 
opponents must not be overcome with worldly, but 
with spiritual weapons; and heretics must be pun- 
ished only by exclusion from the church; for the 
champions of Christ seek neither weapons nor iron 
balls.' 

"Again, in regard to marriage he says: 'Purity 
of the body is something to be desired by us, and I 
commend it by way of advice, but do not enjoin it 
as a command; for the virgin state may be advised, 
but not commanded.' Hist. Tripart., lib. 7 J cap. 8. 
Adolphus Tectander Apol., fol. 163. Casp. Swinck, 
Epist. 1, fol. 877. Hier. Zanc.,fol. 65. D. Anth. I., 
fol. 116. 

"Again: The words of Ambrose clearly indicate 
that he means that the sacrament (the Lord's Sup- 
per), should be received under both forms, that is, 
with bread and wine. Lib. 9, cap. 30. Seb. Fr., 
fol. 50. 

"Again: 'The body of Christ is not material or 
earthly food, or bread, but a spiritual, eternal bread, 
which feeds believing souls. Regenerated men be- 
long to this table, of which the ungodly cannot par- 
take. ' Chron. Seb. Fr. on Ambrose. 

"Again: Ambrose says also: 'We are in duty 
bound to examine the churches, and if there is one 
which rejects the faith, and does not hold to the 
foundation of the apostolical doctrine, we must leave 
it. ' " In Lucam, lib. 6, cap. 9. P. J. Twisck, 
Chron., \thbook, page 114, col. 2 and 115, col. 1, 2. 

A. D. 364. — It is recorded that in or about the 
second year of Julian, the Apostate, there lived and 
wrote the very learned, yet humble, Ephrem, sur- 
named Syrus, who, in writing of baptism, relates 
that in his time it was customary for people, when 
they were baptized, to renounce with express words 
the devil and all his works. Jac. Mehrn. in Bapt. 
Hist., id part, page 328. 

Ephrem {Lib. de Poenit., cap. 5) also enumer- 
ates the works of Satan which we renounce in bap- 
tism, as fornication, adultery, uncleanness, lying, 
stealing, envy, etc. 

Page 336. He also states (Oral. 3, de S. La- 
vacro) that it is customary for the candidates for 
baptism to confess their sins. And from his book 
on Repentance, chap. 5, it appears that those who 
were thus baptized confessed their faith before many 
witnesses, and said : "I renounce thee, O Satan, 
and all thy works." 

Page 384. Vicecomes {Lib. 1, cap. 20) quotes 
the following from Ephrem Syrus : ' ' This declara- 
tion of renunciation, as it is called, which we make 
in baptism, seems to be a small matter, but it has a 
deeper meaning, and he that observes it rightly is 
truly blessed ; for with these few words, namely 
those spoken in baptism, we let go all that is called 
evil, and is hated of God, and renounce the same; 
and these things are not one, two, or ten, but every- 
thing that can be called evil, for you say: 'I re- 
nounce Satan and all his works.' " "This," writes 
Jac. Mehrn., "is certainly not a meaningless or 
frivolous performance that can be imposed on in- 
fants." 

A. D. 365. — About the beginning of this year, 
Gregory of Nyssa is mentioned, who, observing, it 



seems, how some came to baptism, unprepared and 
with an ungodly mind, wrote the following for their 
instruction : ' ' When we pass through the sacra- 
mental water of baptism, we must mortify in the 
water all that is evil and vicious, such as unchastity, 
rapacity, luxury, frivolity, pride, vanity of the mind, 
envy, and the like. We must also drown and for- 
sake in the water, as much as is possible, not only 
the gross vices, with their operations, but also the 
emotions and pollutions of the mind which, in some 
measure, cleave to human nature." Greg.. Nyss., 
lib. de vita Mo sis. Also, Jac. Mehrn., Bapt. Hist., 
page 328. 

When at this time some thought it was needful 
to be baptized in consecrated water, he declared in 
a certain sermon, that this was not necessary, but 
that faith and the blessing of the minister were all 
that a person needed for baptism ; for every place is 
the Lord's, and all kinds of water may be used for 
baptism, if God only finds faith, for this he accepts, 
and the blessing of the minister, which sanctifies. 
Bapt. Hist. , 2d part, page 376, from . Vicecom. , 
lib. 1, cap. 14, from Greg. Nyss. 

In. another place he very earnestly admonishes 
some persons who deferred their- baptism, that they 
should have their names registered among the cate- 
chumens, in order that, having been truly examined 
and instructed in the faith, they might receive bap- 
tism. Concerning this, I find the following annota- 
tion {Bapt. Hist., page 376, from Vicecom., lib. 2, 
cap. 12): " Gregory of Nyssa says in a sermon, to 
those who had long deferred their baptism: 'Come, 
ye who are burdened to your sanctification; give 
me your names, that I may write them with ink in 
earthly books; but may God record them on tablets 
that never perish.' " 

Thus, also Gregory of Nyssa, as has been shown, 
wrote sound and correct doctrine respecting bap- 
tism. Besides this we have not been able to find 
any other testimony from him relative to this sub- 
ject.' 

A. D. 366. — Infant baptism, as it appears, begin- 
ning to gain a foothold in some places, the teachers 
at Laodicea, in Phrygia Pacatiana, declared them- 
selves decidedly against it, in a public convention 
or assembly, in which, among other things, it was 
resolved : ' ' That those whom it was the intention 
to baptize, should previously be instructed in the 
faith, and be examined concerning it, on Thursday 
of the last week of Lent." Compare Seb. Franck, 
Cons. Laod., with P. J. Twisck, Chron., p. 112, 
col. 1, 2.* 

It is recorded that about this time, in another 
convention of ministers, called the Elibertine Council, 
it was resolved among other things: "That persons 
who embrace the Christian faith shall, if they lead 
a pious life, be admitted to baptism, in eighteen 
months or two years." Vicecom., lib. 2, cap. 8, 
from the 42d Canon of the Elibertine Council, as 
noted by fac. Mehrn., Bapt. Hist., page 372. 

Here we cannot but see the uprightness and care- 
fulness of the aforementioned ministers, who, so as 



* P. T. Twisck fixes this council of Laodicea in the j'ear 
while Seb. Franck states that it occurred in the year 36S, but 



follow a middle ( 



id assign the year 366 as its date. 



156 



MARTYRS MIRROR. 



not to act contrary to the command of Christ, and 
baptize any without true faith and repentance, 
deemed it preferable to defer for eighteen months 
or two years, the baptism of even those cate- 
chumens, whose life was well spoken of; in order 
that, having in the meantime well counted the cost, 
they might erect a good building, and be built up 
by baptism as living stones in the Christian temple 
of the church. 

In the meantime, it appears that an abuse ob- 
tained -in the administration of baptism, namely, 
that a plate was presented to the candidates, that 
they might put some money on it (either for the 
minister, or for the poor). But this was also abol- 
ished at that time, with these words: "It has also 
seemed proper to us, to ordain that hereafter the 
candidates for baptism shall not put any money on 
the plate, as has been the custom." Bapt. Hist., 
page 372, ex Concilio Elibertino Vicecom., lib. 4, 
cap. 2. 

From this custom of presenting a plate to the 
candidates, that they might put money on it, and 
from its abolishment, the plain inference is, that the 
candidates were not little children, and that the 
decree enacted concerning them, did not concern 
little children, for these have neither the knowledge 
nor the ability to do it, or voluntarily to omit it. 

About A. D. 370. — We are informed that about 
this time there taught and wrote Optatus Milevi- 
tanus, a catechist, who, it is stated, by virtue of 
his office instructed the young in the articles of the 
faith, in order that after previous instruction, they 
might be baptized upon their own confession. 
Speaking of the things that are to be observed in 
and about baptism, he says: "We know that in the 
observance of holy baptism there are three essentials. 
The first relates to the holy Trinity, the second to 
the believer, and the third to the baptizer; but they 
must not all be weighed in the same balance." 
Bapt. Hist., page 327, from Opt. Mil., lib. 3. 

Although these words seem somewhat obscure, 
they nevertheless contain enough light for us to 
perceive clearly, of what baptism, and of what 
matter he speaks. As regards the matter of which 
he here treats, it apparently is the dignity of bap- 
tism, in order to prove which, he alleges that in 
baptism there are three very worthy things. Men- 
tioning the most worthy first, he says that it is God 
or the Holy Trinity. As the second, he mentions 
the believer, namely, him who stands ready to be 
baptized; for he is very worthy in the sight of God, 
since Christ says: "He that believeth and is bap- 
tized shall be saved." Mark 16:16. As the third, 
he mentions the baptizer, namely, him who has 
received so worthy an office from God. From these 
three worthy circumstances he justly concludes the 
dignity of baptism. 

From this it is as clear as sunlight, of what bap- 
tism he speaks, for in mentioning the believer, in 
connection with baptism, and speaking of him as 
the one to be baptized, he certainly indicates that 
he does not speak of children, or of infant baptism, 
but of the baptism of believers. Moreover, a little 
after the preceding words, he says concerning the 



candidate for baptism, of whom he speaks: "He 
follows the faith of the believers. ' ' 

Vicecomes {lib. 2, cap. 4), cites Optatus Mile- 
vitanus, and says that in the 5th book against 
Parmes he expounds the words of St. Paul, 1 Cor. 
3:6, on thiswise: "'I have planted, Apollos wa- 
tered,' that is: O ye heathen, I have made you dis- 
ciples of Christ ; Apollos has baptized these dis- 
ciples. ' ' 

Likewise in the 2d book, 7th chapter, Vicecomes 
writes: "Optatus was a catechist at Carthage." 
Also, Bapt. Hist., page 375. 

These things confirm our previous declaration; 
for, when he calls unbelieving and unbaptized per- 
sons heathen, and, on the other hand, pronounces 
those who had been instructed in the faith, and 
baptized upon it, disciples of Christ, without re- 
marking whether they were born of Christian, or 
of heathen parents, he declares thereby, that it is 
not birth, but unbelief and absence of baptism, 
which constitutes one a heathen, and that not 
Christian parentage, but faith and baptism, make 
one a Christian; which well accords with the words 
of Paul, Gal. 3: 26 — 28 : ' ' For ye are all the children 
of God by faith in Christ Jesus. For as many as 
have been baptized into Christ have put on Christ. 
There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female: for 
ye are all one in Christ Jesus. ' ' 

Again, the fact that Optatus, as Vicecomes writes, 
was a catechist, indicates that at the place where he 
was teacher it was the custom, to teach the candi- 
dates for baptism the catechism, that is, to instruct 
them in the faith, before they were baptized; hence 
these candidates were called catechumens. 

Note. — Damascenus writes that "at this time, 
A. D. 370, the Gospel was preached in all the 
world, not by the force of arms, nor by subjugating 
its adversaries through war, but by a handful of 
poor, naked, and martyred people, that is, by 
patience and faith. For, how could the church have 
martyrs, if she made martyrs?" Damasc, 3 Cent., 
cap. 33. P. J. Twisck, Chron., \th book, page 116, 
col. 2. 

A. D. 380. — Gregory of Nazianzus, in Cappa- 
docia, born of Christian parents, was not baptized 
until he was in his twentieth year ; concerning 
which, Jacob Mehrning gives the following account: 
' ' His father, Bishop at Nazianzus, and also called 
Gregory, and his mother Nonna, a pious woman 
of Christian parentage, knew nothing of infant bap- 
tism, for they did not have their son (Gregory) 
baptized in his infancy. His baptism, according to 
history, did not take place until he was in his 
twentieth year. Bapt. Hist., page 354. Also, 
H. Mont. Nietigh., page 62. 

In order to show still further, how vain and use- 
less infant baptism was deemed at that time, by 
various pious and learned men, and how baptism 
was even deferred till late in life, we will adduce 
one or two brief examples. * 



* About this time (A. D. 380), Ambrose taught that the heathen 
worshiped wood, because they judged it to be the image of God; 
but, says he, "God's image is invisible." Tom. 4, in Psal. 118, 
Ser. 10. Samuel Veltius, in Geslacht-register, page 119. 



MARTYRS MIRROR. 



157 



A. D. 381. — It is stated that in this year there 
was baptized at Constantinople, Ne'ctarius, after he 
had attained his full understanding, yea, such an 
advanced age and penetrating knowledge, that he 
was at the same time elected bishop or teacher of 
that place, the like of which occurred previously, 
as stated concerning Ambrose, in the year 363. See 
P. J. Twisck, CJiron., \ih book, page 122, from 
Histor. Tripart., lib. 9, cap. 13. Adolph. Apol., 
fol. 163. Leonh., lib. 2. Merula, fol. 312. 

As regards the statement how precipitately and un- 
expectedly Nectarius was elected bishop or teacher 
of that place, even as was related of Ambrose, it is 
not our purpose to defend or advocate it; but simply 
to show that he deferred baptism in his youth, and 
was not baptized until he had attained to quite an 
advanced age. 

Note. — In A. D. 382, Theodosius, born and 
bred by Christian parents, was baptized at Thessa- 
lonica, by Bishop Ascholius. Hist. Eccl., lib. 5, 
cap. 6, Socrates. Also, H. Montan. , page 70. 

A. D. 383. — Basilius* and Eubulus, said to each 
other : ' ' Let us sell all our goods, and distribute 
to the poor, and then journey to the holy city, that 
we may behold for ourselves the wonderful works 
of God, and thereby awaken within us a confidence 
towards God." Having done this, and taken with 
them the clothes necessary for baptism, they jour- 
neyed to Jerusalem. Vicecom., lib. 3, cap. 4, from 
Amphilochius. fac. Mehrn. , Bapt. Hist. , 2d part, 
page 389. 

Amphilochius writes of a baptized Jewish phy- 
sician, who distributed the money he had gained 
by his profession, among the hospitals, and gave 
the rest to other poor people. Vicecom., lib. 5, 
cap. 46. Bapt. Hist. , see above. 

We mentioned Basilius and Eubulus, who jour- 
neyed to Jerusalem, taking with them the clothes 
necessary for baptism, in order to be baptized. 
From this it appears that it was the custom at that 
time in Jerusalem — and one that remained in use 
long afterwards in many warm countries — to baptize 
the candidates in or at rivers, and that they went 
partly or with the whole body down into the water, 
and then came up again; to which end they divested 
themselves of their own clothes, usually had on a 
white or linen garment. This is the kind of clothes 
that Basilius and Eubulus appear to have taken 
with them, in order to be baptized therein. 

Now, compare this with the baptism of infants 
in the cradle, and you will at once see that this 
mode of baptism cannot take place with infants, 
since they have neither the ability nor the under- 
standing necessary for the observance of such a 
mode of baptism. 

We will now proceed to the views of Basilius 
with regard to baptism, and what he, according to 
the testimony of ancient writers, has taught and 
written concerning it. First, it is stated of him, 
that in writing of baptism, he in no wise mentions 
infant baptism, bat, on the other hand, the baptism 

* That this Basilius was the son of Christian parents, appears 
from Bapt. Hist., page 36$ . Instances of this kind, it is stated there, 
occurred at that time also in other places ; we mention Basilius, 
Jerome, Ambrose, etc., all of whom were born of Christian parents, 
and baptized upon confession of their faith. 



of catechumens, that is, persons receiving instruction 
in the faith. 

Concerning this, H. Montanus and Jacob Mehrn- 
ing unanimously give the following testimony : " The 
aforementioned Basilius who was bishop of Cesarea, 
in Cappadocia, A. D. 386, exhorts only the cate- 
chumens to baptism, without once mentioning in- 
fants, yea, he sufficiently indicates that infant bap- 
tism was not the custom there at his time, saying: 
'Ye who have been evangelized by the apostles, 
repent, and be baptized every one of you in the 
name of our Lord Jesus Christ.' " 

True, he exhorts also the young to baptism, yet 
not such as are altogether destitute of understand- 
ing, but those who can hear the words by which 
he admonishes them to baptism, that is, adults, 
and not infants. He uses such expressions through- 
out this entire exhortation, and also in some of his 
other writings, as in the book of the "Holy Spirit," 
chap. 12, 14, and 27; but nowhere does he mention 
infant baptism. H. Montan. Nietigh., page 73. 
fac. Mehrn. , Bapt. Hist. , page 365. 

Moreover, the words of Basilius, whenever he 
treats of baptism, clearly express that they cannot 
be applied to infants. For, showing the nature ot 
baptism, and what it is, he says {Lib. 3, Contra 
Eunom.): "Baptism is a seal of faith." Again 
{Exhort, ad Bapt?): "Baptism is the mark of the 
Christian champion." Again {de Instr. ad Bapt. 
Ven.): "Baptism is a likeness of death, burial, and 
the resurrection of the dead." Bapt. Hist., p. 322. 

These things are so clear that they require no 
explanation, and we shall therefore proceed to what 
he says further. As regards the form of baptism, 
according to the institution of Christ, he writes 
{Lib. 3, Contra Eunom.): "Our baptism is ad- 
ministered according to the institution of the Lord, 
in the name of the Father, the Son, and the Holy 
Ghost. ' ' 

Again, concerning the faith which must accom- 
pany such baptism, he says (Lib. de Sp. S., cap. 12): 
"When we believe on the Father, the Son, and the 
Holy Ghost, we are also baptized in the name ot 
the Father, the Son, and the Holy Ghost." Bapt. 
Hist., page 323. 

Respecting the words of the candidates, and what 
manner of conduct they observed at baptism, he 
says, in the last named book, that the candidates 
for baptism renounced Satan and all his angels. 
Again {Exhort, ad Bapt.), he states that they lifted 
up their hands towards heaven; that they kneeled 
down in prayer. Bapt. Hist. , page 336. 

He makes mention, moreover, in many places, 
of various other circumstances and matters pertain- 
ing to baptism ; of which we will present the follow- 
ing to the reader. 

Basilius the Great writes ( Contra Eunom. , lib. 3) : 
' ' Faith must precede, if the believer is to be sealed 
by baptism." 

D. Vicecomes adduces from Basilius, book 1, 
chap. 23, of his Exhortation to Baptism the follow- 
ing: "When wilt thou become a Christian? When 
shall we recognize thee as one of our number? Last 
year thou deferredst it till the present Easter; and 



158 



MARTYRS MIRROR. 



now thou wilt wait till the next. Take heed, lest 
thou be deceived in thy expectation of a long life. ' ' 

Again, chap. 31, Basilius, in the 128th epistle, 
commends C. Posthumanius, and wishes that he 
had been his godfather, since the same had made 
such a glorious confession at his baptism ; and this 
with great contrition, pain, and anguish of spirit; 
and had evinced in his life and conversation the 
moderation which the confession of the Christian 
name demands. 

Again, chap. 33, Vicecomes writes: "Basilius is 
greatly astonished (in the 23d epistle to Boniface), 
at infant baptism and godfathership, saying: 'Since 
you cannot promise anything certain, either with 
regard to the child's future faith, or its present 
thoughts, I pray thee, beloved, what then does it 
signify that, when the children are brought to bap- 
tism, the parents, as sureties, answer in their stead, 
and say that the children do that which at that age 
they cannot even think, or, which if they can, is hid 
from us? But those who bring the child are asked: 
Does it believe in God? and, for this age, which 
knows not whether there is a God, the parents an- 
swer: It believes. Thus also the other questions 
are responded to. I am astonished that in such 
matters the parents answer so presumptuously for 
the child.' " Bapt. Hist., pages 390, 391. 

This can certainly be called a candid rejection of 
infant baptism, and not only of infant baptism, but 
of all the absurd questions and answers which 
customarily occurred at the baptism of children, 
and upon which infant baptism was founded. He 
accuses the children oi ignorance, saying that they 
do not know whether there is a God; the parents 
he accuses of presumption because they thus boldly 
dare answer in their stead, and say: "The child 
believes." The priests who baptize such children, 
he accuses of folly, because they presented such 
improper and unfounded questions respecting the 
ignorant infants, and demanded that they should be 
answered in the child's name. Infant baptism itself 
he charges with worthlessness and falsity, seeing, 
as Vicecomes says, he, in his 23d epistle to Boni- 
face, is greatly astonished at infant baptism. 

Basilius, in order to still more fully state his views 
concerning this matter, adduces various passages, 
which effectually overthrow infant baptism, and 
establish baptism upon laith. 

D. Vicecomes {Lib. 2, cap. 3), writes thus: 
"Basilius calls the catechumens nurtured ones, 
since they were fed and nurtured with instruction 
in the Christian faith." 

Again {cap. 4, Basilius Serm. 1, de Bapt.) he 
says: "We must know that we must first teach and 
instruct, and ultimately administer holy baptism to 
those thus rightly instructed." And, a little after 
this: "Instruction must precede baptism, and first of 
all everything which stands in the way of teaching 
and instruction, must be removed." 

Again, in book 3, chapter 4, of the Exhortation 
to Baptism, he writes: "Examine thy conscience; 
go into the secret chamber of thy heart; awaken 
within thee for a time the remembrance of former 
things. ' ' 



Again, chapter 5: "As soon as any one came to 
John, and confessed his sins, however great and 
heinous they were, he was baptized in Jordan's 
floods, and immediately received remission of sins." 
Bapt. Hist. , page 392. 

All these passages of Basilius as cited by D. Vice- 
comes, himself a pedobaptist, and noted by / M. 
in Bapt. Hist., are so clearly opposed to infant 
baptism, that further comment is unnecessary. We 
will therefore let this suffice, and proceed to the 
testimony of several other persons in the fourth 
century. 

A. D. 390. — John Chrysostom, born of Christian 
parents, was at this time baptized upon his faith 
by Bishop Melitius, being twenty-one years old. 
Episcopii. Antew. op de proeve des Remonstr. Cate- 
chism. , page 359. 

CHRYSOSTOM' S VIEWS RESPECTING BAPTISM. 

Chrysostom, though he lived in and under the 
Roman church, and was not fully enlightened in all 
respects, nevertheless wrote soundly and correctly 
on the subject of baptism, as is shown by the follow- 
ing extracts from his writings. 

Jacob Mehrning, in Bapt. Hist., following the 
Centuries Magdeburgenses, says, page 403 : ' ' How 
baptism must be received, St. Chrysostom reminds 
us (Horn. 14, in Marc): 'Thus ye who desire to 
receive baptism, since we are all under the dominion 
of sin, lay hold first of the feet of your Savior; wash 
them with your tears; dry them with your hair; 
and, this done, you may approach his head. When 
you then descend with your Savior into the fountain 
of life, that is, the water of baptism, you may learn 
how the head of your Redeemer was anointed.'" 

Moreover,' he explains still further, how one must 
prepare himself for baptism, and this with such 
affectionate words as should move every soul. 

In Bapt. Hist., page 445, Homil. 13, Marc, 
Chrysostom says: "Will you come to baptism? 
O how happy are you when you shall be regener- 
ated in Christ ! when you shall put on Christ; when 
you are buried with Christ, that you may also rise 
with him. At another day you shall be made ac- 
quainted in proper order with the things that are 
expedient for this mystery. In the meantime I tell 
you this, that you may know it, and may prepare 
yourselves for the coming day (namely, for bap- 
tism). But may the almighty God strengthen your 
hearts, and make you worthy of his baptism. May 
he himself come into you, at baptism. May he him- 
self hallow the water wherewith you are sanctified. 
Let no one go there with a doubting heart. Let no 
one say: Do you indeed think that my sins will be 
forgiven? He that goeth there thus, his sins shall 
not be forgiven. It is better, not to go there at all, 
than in this manner. Remember this, especially 
you who thus receive baptism, that you may serve 
God." 

I beg you, dear reader, to observe attentively 
these words of Chrysostom. Does he say anything 
at all different from what the Anabaptist teachers 
of the present day say ? O no ! he follows the same 
course. For, first he says: "Will you come to 



MARTYRS MIRROR. 



159 



baptism?" He does not say: Will you carry your 
infants to baptism? How could he speak more 
plainly? For, to come one's self, and to desire to 
come, is certainly no child's work. 

Then he says: "O how happy are you, when 
you shall be regenerated in Christ ? when you shall 
put on Christ?" (namely, in or through baptism). 
But what else is there said by this, than what the 
apostle Paul declares of believers, namely, that they 
are saved by the washing of regeneration, that is, 
baptism, Tit. 3:5; and that they put on Christ by 
baptism, Gal. 3:27. 

Then he says: "At another day you shall be 
made acquainted in proper order with the things 
that are expedient for this mystery" (that is, bap- 
tism). In like manner, Christ teaches to instruct 
the candidates for baptism before they are baptized. 
Matt. 28:19; Mark 16:15, 16. John likewise first 
instructed those whom he baptized. Matt. 3:7,8. 
Peter first instructed the Jews. Acts 2:38. Philip 
first instructed the Ethiopian. Acts 8 : 34, 35. Ana- 
nias first taught Saul the faith. Acts 9: 17, 18. 

He further adds this wish: "May the almighty 
God strengthen your hearts, and make you worthy 
of his baptism." But who knows not, that new- 
born infants can not be strengthened in their hearts 
before baptism ? and that, consequently, they can- 
not receive baptism worthily (that is, with a holy 
purpose and believing hearts), since they know nei- 
ther good nor evil. Deut. 1 : 39 ; nor their right 
hand from their left, Jonah 4:11; and do as chil- 
dren do, 1 Cor. 13:11. Hence, this wish of Chrys- 
ostom, respecting baptism, cannot apply to them. 

Finally, having declared, with what heart and 
purpose we must go to baptism, namely not with a 
doubting heart, he says: "You who thus receive 
baptism that you may serve God." These are cer- 
tainly plain words, which prove manifestly, that the 
baptism of which he speaks is far different from the 
baptism of infants, since these are incapable, not 
only of going to baptism with an undoubting or as- 
sured heart, but also of going there at all; not less 
incapable are they of receiving baptism with the 
purpose of serving God. Compare this with the 
words of Chrysostom, and you will find that they 
are as different from infant baptism as heaven is 
from the earth. 

Bapt. Hist., page 461. Palladius, in the Life of 
Chrysostom, speaks of an uproar which the Emperor 
Theophilus* raised against bishop Chrysostom, per- 
secuting him ; which occurred shortly before Easter. 
There was no other alternative for those who sided 
with the bishop, and fasted with him, than to go to 
the Emperor and the Empress, in the week of con- 
fession, and to entreat them with tears, that they 
would spare the church of Christ, especially on ac- 
count of the feast, and for the sake of those who 
were to be baptized, having received sufficient in- 
struction for this purpose; therefore, they should 
release their bishop. 



* It is evident here that either the author is mistaken in the 
name, or that a typographical error occurred. Theophilus was the 
name of the Patriarch of Alexandria, through whose instigation, 
with that of the impress Kudoxia, the F.mperor in question, whose 
name was Arcadius, was induced to persecute Chrysostom. — 
Translator. 



Here again are several items from which we may 
perceive that in the church of which Chrysostom 
was bishop or teacher, baptism was administered 
after previous instruction, and upon faith. For, in 
the first place, mention is made of the time in which 
this took place, namely, shortly before Easter, in 
the week of confession. Any one who has but a 
little experience, will find that that was the time 
and week in which it was customary to instruct the 
candidates before baptism, hear the confession of 
their faith, and properly examine them, in order to 
baptize them on the following Easter days. In the 
second place, mention is made of those who were to 
be baptized, and had received sufficient instruction 
for it ; which so plainly illustrates what we have 
aimed to show, namely, that baptism at that time 
was administered after previous instruction, that we 
deem it unnecessary to add anything further with 
regard to it, and, hence, let it suffice. 



OF THE BENEFIT, VIRTUE AND OPERATION OF 
BAPTISM. 

Chrysostom on Phil., chap. 3, page 405, says: 
' ' Christ has given or ordained baptism as a purga- 
tive, and thus we have spewed out all wickedness, 
and by it have been made free from all our sins. The 
heat has abated, the fever is checked, all impuri- 
ties have departed, and through the Spirit all other 
evil things have been purged out — those springing 
from fornication as well as those having their origin 
in the vanity of the mind." 

Again, on Heb. 7: "Therefore God gives bap- 
tism, that it may wash away sin, and not increase it. 

Again, on Col. 3 : " Truly, before baptism we 
were very impure, but after it we become golden."* 

Again, on Heb. 11: " What then constitutes 
brotherhood, if not the washing of regeneration 
(that is, baptism)?" 

Who does not perceive by these passages of 
Chrysostom, that the baptism of which he speaks, 
applies in no wise to infants, but only and exclu- 
sively to rational persons; for, when he first says to 
those who wished to receive baptism, that they 
should (spiritually) take^ hold of the feet of Christ, 
and wash them with their tears, and then says that 
Christ has given or ordained baptism for a purga- 
tive, and that they had thus spewed out all wicked- 
ness (that is, sin), he sufficiently indicates thereby 
that he is not speaking of the baptism of infants, 
since, these cannot do the things which he describes 
as being connected with baptism. 

All these things are still more clearly established 
by the following passages from his writings, as we 
shall show. 

In Bapt. Hist., page 406, Chrysostom, on 1 
Cor. 10, says: "The passage of the Jews through 
the Red Sea was a type of the future baptism." A 
little further on, he explains this, saying: " For 
there it was water, here it is also water ; yea, here it 
is the washing, and there it was the sea; here they 
all go into the water, there they did likewise. But 



Pure as precious metal. — Pub. 






160 



MARTYRS MIRROR. 



would you know the truth of the matter? There 
they were delivered from Egypt, but here from 
idolatry ; there Pharaoh was drowned, but here 
the devil; there the Egyptians perished, but here 
the old man of sin is buried. ' ' 

Again, on John 3, Horn. 27: "We have com- 
mitted many and grievous sins, and, from youth to 
old age, have not refrained from staining our souls 
therewith ; yet God does not require an account 
from us, but absolves us therefrom, through the 
washing of regeneration (that is, baptism), and has 
freely given us righteousness and holiness." 

How could any one speak more plainly and 
clearly of the true baptism of believers? For, when 
in the first passage he says that in being baptized 
we are delivered from idolatry, and that in or 
through baptism the old man of sin is buried; and 
in the second passage declares that they, having 
committed many and grievous sins, from youth to 
old age, are absolved therefrom through the wash- 
ing of regeneration, that is, baptism, it again is very 
evident that this does not at all apply to children, 
since they, never having lived in idolatry, cannot 
forsake idolatry; neither can they, who, being yet 
in their infancy, have never lived according to the 
old man, much less have died unto it, bury the old 
man of sin in or through baptism ; finally, they who 
being still infants, have not attained to old age, can- 
not or need not be absolved through the washing of 
regeneration (that is, by baptism), from the sins 
which they have not committed in this life. 

Bapt. Hist., page 410. That baptism ought not 
to be deferred, Chrysostom (Horn. 1, on Acts) ex- 
pounds with these words: "If any one say: I am 
afraid, I answer: If thou art afraid, thou shouldst 
have received and observed baptism. But thou wilt 
say: Even therefore I do not receive it, because I 
am afraid. But art thou not afraid to die in this con- 
dition? Thou sayest: Ah! God is gracious. Well 
then, therefore receive baptism, seeing he is so 
gracious, and helps thee." He says finally: "It is 
impossible, I say impossible, that he, who on such a 
hope defers baptism, can do anything good or com- 
mendable. ' ' 

Bapt. Hist., page 420. The teachers of the 
church sometimes call baptism a consecration; re- 
garding this Chrysostom says (Horn, i, on Acts): 
' ' Who will fully believe me, how it pains me to the 
heart, when some one dies, who has not been con- 
secrated," that is, baptized. And, a little further 
on he writes : ' ' What anguish of soul I experience, 
when I see how others do not hasten to baptism 
till their breath is about to leave them," that is, 
when they must die. 

These passages of Chrysostom indicate how ex- 
ceedingly sorry he was, that some deferred their 
baptism to the end of life, who ought to have re- 
ceived it in time; yet not before the time of faith or 
repentance, much less in infancy, since he speaks 
only of those persons who had voluntarily, and 
not less presumptuously, neglected their baptism. 
Hence it sometimes occurred that persons desired 
to be baptized in their sickness, yea, on their death- 
bed, which this good man opposed with conclusive 
arguments. Bapt. Hist., page 412, Chrysostom 



says: "The mysteries are glorious and greatly to be 
desired, but let no soul that is about to die, receive 
the washing; for that is not the time for the mys- 
teries (baptism), but to make a will; the time for 
the mysteries (baptism) is when the mind is sound, 
and the soul purified. ' ' 

Finally, Chrysostom here again produces two 
things which do not apply to infant baptism. First, 
his saying that "the mysteries" (namely, of bap- 
tism), "are glorious and greatly to be desired;" for 
such a desire cannot exist in infants. Secondly, his 
declaration, that "the time for the mysteries (or, for 
baptism), is when the mind is sound, and the soul 
purified;" for infants neither have nor know un- 
soundness of mind or impurity of soul. Hence nei- 
ther the soundness of their minds nor the purifica- 
tion of their souls can be promoted or had in view, 
and baptism can, for this very reason, have no place 
with them. 



CHRYSOSTOM S VIEWS RESPECTING SEVERAL OTHER 
ARTICLES OF FAITH, ACCORDING TO THE AC- 
COUNT OF P. J. TWISCK, IN HIS CHRONIJK 
VAN DEN ONDERGANK DER TYRAN- 
NEN, 5th BOOK, PP. 136 AND 1 37. 

"John Chrysostom," he writes, "a celebrated, 
zealous, and eloquent teacher or bishop at Constan- 
tinople, was expelled from his bishopric, and rele- 
gated into misery ; much ignominy and suffering 
were inflicted on him, and he died in banishment. 

"His adherents and people were greatly perse- 
cuted by imperial edicts commanding them also to 
attend church and hear their enemies (namely, those 
of the Roman church), which they would not do, 
but held their own meetings in the farthest outskirts 
of the city. When this was reported to the Emperor 
by the bishop, a squad of soldiers was immediately 
sent to the place, who with sticks and stones dis- 
persed the meeting, robbed those who had assembled 
of their goods, and apprehended such as could not 
make their escape. Finding it impossible to meet 
in public, they chose voluntary banishment, and 
forthwith departed* each his own way. Besides this, 
the adherents of Chrysostom were unjustly accused 
of having caused a conflagration, which the com- 
mon people, out of spite towards Chrysostom, had 
kindled in the temple in which he had taught; on 
account of which they had to suffer much ; the 
cruelty practiced being as great as that of the first 
persecutions. 

"Again, the aforesaid John Chrysostom, also 
called, John Goldenmouth,* on account of his 
golden or excellent teachings, and his eloquent 
tongue taught from Matt. 5, that we ought not to 
swear at all, neither rightly nor falsely, and con- 
cludes very forcibly, with many words from the 
passage, Matt. 5:34: 'Swear not at all,' that it is 
not lawful for a Christian to swear. He conclusively 
refutes all objections, and maintains that now we 



* Although the Papists sometimes have this Goldenmouth in 
their mouth, they nevertheless regard his teachings as heresies. 



MARTYRS MIRROR. 



161 



ought not to swear. Read yourselves his full ex- 
position of said passages. 

Prior to him, likewise Haimus, on Rev. 10, writes, 
saying, That all swearing is now prohibited unto 
men, it being lawful only for God and the angels, 
who neither deceive, nor can be deceived. 

Seb. Franck notes the following concerning this 
Haimus: "Haimus, the teacher also wrote a great 
deal against the Pope and the Roman church; 
among other things, that swearing is lawful only 
for God and the angels, but to men all swearing is 
forbidden. On Rev. 10, Chron., Roman. Kett., 
letter H. 

Note. — This view (that we ought not to swear), 
is also ascribed to Isiodorus. Tract, Loop der 
Were It, page 99. 

We return to the account of P. J. Twisck, con- 
cerning Chrysostom, page 136, col. 2. He writes: 
"This Goldenmouth, John Chrysostom, taught also 
mightily against cruelty, tyranny, war, and blood- 
shed, maintaining that it is altogether improper for 
Christians to wage war, and that peace and quiet 
are to be taught in the kingdom of Christ. Christ, 
he says, compels not, drives not away, oppresses 
not, but accords to each his free will, saying: 'If 
any man will. ' ' ' 

Read also, on Matt. 13, how he explains that the 
tares (to which the heretics are compared) are not 
to be rooted out, which, he says, Christ spoke for 
the purpose of preventing and forbidding war and 
bloodshed. No violence is to be employed in heav- 
enly things; the wicked teachings which have pro- 
ceeded from heretics, are to be reprehended and 
anathematized; but the men we must spare. 

Again, he is also greatly opposed to the worship- 
ing of the saints, saying that God is not like the 
tyrants, with whom intercession is necessary; and 
that we are not to confess our sins to any one except 
to God alone. "Thou must confess thy sins," he 
says, "that thou mayest eradicate them. If thou 
art ashamed to confess to any one, confess them 
daily in thy soul. I say not, that thou shalt confess 
them to thy fellow servant, that he may curse them 
and upbraid thee; but tell them to God, who alone 
can heal thee from them, and follow herein the 
prophet, who says : ' Commit thy way unto the 
Lord .... and he shall bring it to pass.'" Ps. 

37 : 5- 1 

And on Matt. 23, he says with many excellent 
words: That with human doctrines, we serve God 
in vain, and that there is no other testimony of the 
truth, no other certain test of heresy, than the Holy 
Scriptures, and no other way by which we may 
know which is the Christian church. 

Again, Chrysostom says : ' ' When the Roman 
Empire shall be put down, then shall antichrist 
come." On Matt. 24, he says: " He speaks not un- 
reasonably, who by the abomination of desolation 
understands antichrist, who, it is thought, will 
shortly afterwards rise, and will occupy the holy 
place of the church, under the name of Christ." 
Also, on 2 Thess. 2: "When the Empire shall be 
waste and vacant, then antichrist shall occupy it, 
and endeavor to draw to him the kingdom of God 
and men." 



Further, on Matt. 24: "Beloved, be not moved, 
when antichrist does the works of Christ, and in the 
sight of Christians, performs all the offices of Christ; 
for Satan himself can transform himself into an 
angel of light. What wonder then, that his servants 
assume the garb of servants of righteousness, and 
a semblance of Christianity. 

"The Jewish abomination is' to be understood as 
having reference not only to the Jewish war, but, 
in a spiritual sense, also to antichrist, who in the 
last time, shall sit in the holy place, occupying the 
chief places of the church, and leading the souls of 
men away from God. This is very likely the one 
of whom Paul says that he shall oppose and exalt 
himself above all that is called God, or that is wor- 
shiped; so that he as God sitteth in the temple of 
God, shewing himself that he is God. He, standing 
in the holy place, has laid waste the church of God 
with multitudes of heresies. ' ' 

Then he says: "Since the Lord Jesus knew what 
great destruction would come in the last days, he 
commanded that the Christians who are in Christen- 
dom, if they would always continue in the true faith, 
should resort only to the Holy Scriptures; for, if 
they would look to other things, they would be 
offended and corrupted, and not understand what 
the true church is, and, in that way, fall into this 
horrible abomination, which sitteth in the holy place 
of the church." 

"Thus," writes Twisck, " Chrysostom, Augus- 
tine, Gregory, Ambrose, Jerome, and most of the 
ancient teachers, though the Papists esteem them 
greatly with their mouths, would be nothing better 
than Roman heretics, and if they were still alive, 
and would teach these doctrines, they would have 
to expect nothing but fire and sword." 

"Finally, in the year 408 Chrysostom was re- 
leased from his life of vexation and exile, in which 
he suffered much, and fell asleep in peace." 
P. J. Twisck, Chron. , §th book, pages 1 37 and 1 38, 
col. 1, from Chron. Sebastian Fra?ick, fol. 56, 92. 
Tob. Fceri, fol. 73. Merula, fol. 338. Joan. Wales, 
fol. 166. Cornelius Hillenius, fol. 41. 

A. D. 390. — Jerome, born of Christian parents 
at Syridon, in Illyria, or Dalmatia, and instructed 
in the Christian doctrine from his youth, was bap- 
tized at Rome, yet not before he was in the thirtieth 
year of his age. Bapt. Hist., pages 841, 365, 366, 
373, 593. P. f. Twisck, Chron., \th book, page 29, 
col. 1. Tract, van den loop der Were It, page 47, 
from Erasmus and Wicelius, in the life of Jerome. 

In Bapt. Hist., page 374, we read the following: 
"Jerome writes in the 78th epistle, that he received 
his baptism and white garment at Rome, though 
we know that he was born of Christian parents, at 
Syridon, in Dalmatia. Hence, says the author, the 
Christians of that age must not have hastened so 
much with infant baptism, as is the case in the 
present time." This Jerome, though some pedo- 
baptists, yea, the Papists themselves, declare him 
a good and upright teacher, nevertheless wrote 
several things of such a nature, that at the present 
day they would be pronounced heresy by many of 
these same pedobaptists, especially by the Roman 
church ; hence he is classed among the Roman 



162 



MARTYRS MIRROR. 



heretics, that is, among those whose views are at 
th„is day pronounced heresy by the Roman church. 
Chron. Seb. Franck, letter H; P. J. Twisck, Chron., 
$th book, page 138, col. 1. 

Touching as to how it stood with baptism at the 
time of Jerome, I find, in substance, this annotation, 
Bapt. Hist., page 335: "It is certain, that in the 
time of Jerome adults were still baptized in the 
occidental churches, as may be seen in his epistle 
against the errors of John of Jerusalem." 

He, in Epist. ad Pammach, and Ambrose, in 
Epistle 83, testify that those who desired baptism 
were called fellow -desirers. 

H. Montanus writes thus: "Jerome, who also 
lived about that time, and, as some say, was an 
elder at Rome, or, much earlier, as others suppose, 
at Jerusalem, also testifies that in his time it was a 
prevailing custom, to baptize adults who had been 
brought up in the Christian faith, when they desired 
baptism, for which reason they were called Com- 
petentes, as Jerome states in his letter to Pam- 
machius." H. Montan. Nieiigh., pages 74, 75. 

Having now shown how it stood with baptism at 
the time of Jerome, and that the same was adminis- 
tered in the occidental churches to adults, we shall 
proceed to Jerome's individual views and what he 
has written on this subject, according to ancient 
writers. 

In Bapt. Hist., page 373, Jerome writes to Pam- 
machius: "It is customary with us, publicly to in- 
struct for forty days, those who are to be baptized, 
and enjoin them to pray to the Holy Trinity." 

D. Vicecomes finally shows, page 375, chap. 41 
and 44, that Jerome wrote, that in his time they 
gave those who were baptized, milk and honey to 
eat, which, the annotator remarks, is no food for 
new-born infants. Moreover, he shows what is re- 
quired for true baptism; namely, regeneration, con- 
sisting in the mortifying of the old, and resurrection 
of the new man. This he expresses in the following 
two passages: 

Jerome further writes, page 323, lib. 12, Com- 
ment, in Ezechicl. : ' ' We need not only the first 
birth, but also the second, in order that we, who 
are born in the flesh, may be born again after the 
Spirit." 

Again, page 328, Apol. Contr. Rtiffin.: "We 
say that the old man entirely dies in baptism, and 
that the new man is raised with Christ in baptism; 
that the earthly perishes, and the heavenly is born. ' ' 

Then he admonishes the candidates for baptism, 
how they should conduct themselves before and at 
baptism; as well as how those who had already 
been baptized before many witnesses, and had made 
a good confession, ought to manifest themselves. 

Again, page 374, Epist. 83, ad Ocean, he writes: 
" The catechumens who are learning the Christian 
faith must observe not to have carnal intercourse 
with women before baptism." 

Again the words of Paul, 1 Tim. 6: 12, he ex- 
pounds as follows: "Thou hast professed a good 
profession before many witnesses; which was done 
through thy baptism, when thou didst renounce the 



world and its pomp, before the elders* or teachers, 
before the ministers, and before the heavenly hosts." 

In the tract called, Klare en Grondige Bewijsing 
van den Doop, printed 1581, it is stated, letter A, 
Jerome on Matthew: "The Lord commanded his 
apostles, that they should first instruct and teach 
all nations, and then baptize those instructed, in 
the sacrament of faith; for it is not possible for the 
body to receive the sacrament of baptism, unless the 
soul have previously received the true faith." 

Who could ever believe that this man at any 
time defended, or at least, not opposed but ad- 
mitted infant baptism, seeing he opposes it in the 
places mentioned with such abundant clearness and 
explicitness. We note only the last mentioned pas- 
sage, where he certainly says, without the least dis- 
simulation or exception, that it is not possible for 
the body to receive the sacrament of baptism, unless 
the soul have previously received the true faith. 
How can, may, or shall this be explained otherwise 
than that there cannot be or consist any other bap- 
tism than that which is received with true faith? 
for this is the very idea expressed by his words. 

Nevertheless, there are men who ascribe to Jerome 
a certain dialogue against Pelagius, in which one 
Critobulus interrogates, and one Atticus answers, 
in this wise: Critobulus asks: "Why are children 
baptized?" Atticus replies: "That their sins may 
be forgiven them in baptism." "Why, what sins 
have they committed?" asks Critobulus. Atticus 
answers: "Dost thou ask me this? let the evangelic 
trumpet answer thee." 

But, in order to prove that Jerome defended 
infant baptism, it would first have to be shown in- 
controvertibly, that this dialogue is Jerome's own 
production, which we have great reason to doubt, 
since the style as well as the matter of the same do 
not accord with his other writings, especially those 
in which he treats of baptism ; moreover, there have 
of old been forgers, who, in order to gain greater 
renown for their own productions, have ascribed 
them to celebrated men, or have interpolated their 
own opinions into their writings; thus, it has been 
proven that the writings of Justin have been inter- 
polated. Bapt. Hist., page 170. H Montan., 
pages 7, 8, 9. Also, the writings of Origen. Bapt. 
Hist. , pages 283 and 291. H Mont. , pages 29 — 34, 
42, 43 

Yea, in this manner, a whole book, also touching 
on infant baptism, has been falsely ascribed to 
Dionysius, the Areopagite, who, it is testified, lived 
in the time of the apostles; this the Magdeburg 
pedobaptists themselves show. Centur. 1, cap. 2. 
Also, fac. Mehrning, Bapt. Hist., ijj, 293, 341. 

Again, even if it could be shown, which is by no 
means certain, that this dialogue is Jerome's own 
production, it could nevertheless not be proven 
thereby, that Jerome himself held the views main- 
tained by one party in the dialogue, namely, that 
infants may be baptized. For, why should we not, 
with equal justice, ascribe to him the views of the 
other party, which demands reasons and proof why 



MARTYRS MIRROR. 



163 



they may be baptized ? For one would certainly be 
his work as much as the other. 

Moreover, every intelligent person knows that 
books that are* written in the form of dialogues, do 
not always express the author's individual views, 
but that frequently the views and debates of others 
are handled in them, either to censure them, expose 
their errors, or correct them. 

Finally, how could it be possible, that any one 
endowed with reason and sound judgment should 
do such contrary things at one and the same time? 
We have shown how clearly and correctly he speaks 
of the baptism of adults, yea, recommends it, and 
not only this, but how he, though he was born of 
Christian parents, remained unbaptized until he was 
in his thirtieth year — how then could he admit 
infant baptism, seeing he decisively opposed it by 
doctrine and example? unless it be shown that 
Jerome wrote this article on infant baptism before 
his conversion, or that he subsequently apostatized 
from his adopted views, to infant baptism; but as 
I can find no account of either we will hold to our 
previous declaration. 



JEROME S VIEWS TOUCHING SEVERAL OTHER MAT- 
TERS OF FAITH, ACCORDING TO P. J. TWISCK'S 
CHRONIJK, ETC., PAGE 1 29, COL. I, 2. 

"Jerome, born of Christian parents, and brought 
up and instructed in the Christian doctrine, was 
baptized at Rome, in the thirtieth year of his age." 
Erasmus, Grondig Bewijs, letter A. , Mart. Ball. , 
fol. 102. 

"Again, Jerome plainly says, respecting the 
words of the Supper, that with this bread Christ 
intended to prefigure, represent, and show the truth 
of his body, and in many places he calls the cup a 
figure of the blood. 

"Again, he teaches, on Matt. 16, that the'priests 
have no more, or just as little, power, to bind or to 
loose, than the priests of the Old Testament had, to 
pronounce the lepers clean or unclean. The words 
of the priest made them neither clean nor unclean, 
but simply indicated who, according to the law of 
Moses, was leprous or not leprous ; so now the 
bishop, according to the law of Christ, pronounces, 
whose sins are retained, and whose are forgiven. 

' ' Again, he also maintains that all days should be 
esteemed alike, and that men should constantly 
keep Easter and Sabbath. 

"He would likewise have that men should fast 
daily, 'for, what avails it,' says he, 'if you carry 
around an empty stomach, for two or three days, 
and then overload it? Daily you must hunger, and 
daily you must eat; you must fast so as not to in- 
jure the body, but to subdue and break the desires.' 

"Again: 'The Roman church is not to be es- 
teemed more highly than the church of the whole 
world, whether of France, or of Britannia, etc. 
But to worship one Christ, and to have one Ruler, 
or teacher, of the truth, this constitutes a church.' 
Chron. Fra.,fol. 65, 86. 

"Again, of Antichrist he says: ' And do we not 
know that the coming of antichrist is nigh at hand ? 



He shall sit in the temple of God, that is to say, in 
Jerusalem, or in the church, as I apprehend with 
more truth. Antichrist shall war against the heathen 
and overcome them.' 

' ' Again : ' While man lives here, he may be justi- 
fied, but after death he has no more opportunity to 
do good works, though some controvert this, say- 
ing that men may increase or decrease even after 
they have died. While we are in this present life, 
we may help one another by prayer or deeds; but 
when we come before the judgment seat of God, 
neither Job, nor Daniel, nor Noah, can pray for 
any one; then every one must bear his own burden.' 
Valent. Vanius, fol. 112. 

' ' Again, Jerome says : ' He that is spiritual never 
persecutes him that is carnal. I have learned from 
the command of the apostles, to avoid a heretic, but 
not to burn him. Christ came not to smite, but to 
be smitten. He that is smitten, follows Christ; but 
he that smites, follows antichrist. ' 

' ' 'Again, the Lord commanded his apostles that 
they should first instruct and teach all nations, and 
then baptize those instructed, in the sacrament of 
faith; for it is not possible for the body to receive 
the sacrament of baptism, unless the soul have pre- 
viously received the true faith. ' " P. J. Twisck, 
Chron. , \th book, page 1 29. * 

That also in Thessalia infant baptism was not 
much practiced at this time, A. D. 390, is shown 
by Socrates, Bapt. Hist., p. 363, book 5, chap. 21, 
with these words : "Besides, I also know of another 
custom in Thessalia, namely, that there they bap- 
tize only on Easter days; hence nearly all, few ex- 
cepted, die without baptism." See also, H. Montan. 
Nietigheyd, page 71 . 

But some one may ask : With what words is it 
expressed in the passage cited, that also in Thessalia 
infant baptism was not much practiced in A. D. 390, 
which the writer so confidently asserts. I answer: 
He expresses two reasons whereby he proves it; in 
the first place, because, as he says, It was the cus- 
tom there, to baptize only on Easter days, which 
indicates that said baptism was not, as Cyprian and 
his followers had commanded, administered to new- 
born infants, for these were not born just on Easter 
days, and, hence, could not be baptized on Easter 
days, from which it follows that the custom of bap- 
tizing on Easter days, was not instituted for new- 
born infants, but for adult persons, who could pre- 
pare themselves for that time. In the second place, 
when he says, That therefore nearly all, few excepted, 
died without baptism, it is certainly obvious from 
this, that all who died without baptism, had not 
been baptized in their infancy, and that, conse- 
quently, many persons were found at this time, who 
allowed their children to remain unbaptized. 

A. D. 391. — It is stated that Augustine (notwith- 
standing he afterwards became infected with the 
doctrine of infant baptism), though born of a Chris- 
tian mother, and the descendant of Christian ances- 
tors, was not baptized before he was in his thirtieth 
year, (Nauclerus, book 14, General., says, in his 
thirty-third year, by bishop Ambrose, at Milan, on 
Easter.) 



164 



MARTYRS MIRROR. 



Jacob Mehrning and H. Montanus thus relate 
this, namely, that Monica, Augustine's mother, 
who, though born of Christian parents, was not bap- 
tized until she had reached adult years, likewise did 
not have her son Augustine baptized in his infancy; 
but that he was baptized when he was already thir- 
ty-three, others say, thirty, years old. It is true, 
we read, say they, that, having become a youth, 
and fallen very sick, he desired to be baptized; and 
also, that his mother was engaged then in preparing 
him for baptism. But when he suddenly recovered 
from his sickness, his baptism was deferred. Augus- 
tine was at that time of such an age, that if he had 
been baptized, it would really not have been infant 
baptism, but a baptism which might have been 
counted with the baptism of adults, had it sprung 
from a voluntary resolution, for it should have been 
connected, as Augustine himself declares with his 
faith and the confession of the name of Christ, 
which cannot be the case in the baptism of infants. 

Augustine there also relates why his mother at 
that time deferred his baptism, namely, because she, 
foreseeing the many and great billows of temptation 
which would roll over his head in his youthful 
years, feared that the guilt of his sins, after the 
washing of baptism, would be the greater and more 
dangerous, which he himself and the whole family, 
with the exception of his father, then believed. He 
also tells us, that there were others, too, at that 
time, who put off or omitted the baptism of their 
children, from such considerations. Bapt. Hist., 
pages 363, 364. H. Montan. Nietigh., pages 71, 72. 

It appears, moreover, that on that occasion not 
only Augustine was baptized upon the confession of 
his faith, but also his son Adeodatus, and his friend 
Alipius, concerning which we find this notice. Bapt. 
Hist. , page 444, Augustine, bishop of Hippon, in 
Africa, when he was thirty-three years old, was bap- 
tized at Milan, by bishop Ambrose, together with 
Alipius, and Adeodatus, his natural son, who was 
fifteen years old at the time. Of this, Augustine, 
in the gt/i book, 6th chap. , of his Confessions, says : 
' ' When the time had come, that I was to have my 
name entered on the register of the candidates for 
baptism, I left the country, and again journeyed to 
Milan. My dear friend Alipius desired to be bap- 
tized with me. Alipius, who was qualified for it, on 
account of his humility, and the dominion he had 
over his body, so that in case of emergency, he 
would have traveled barefoot in winter through the 
snow in Italy, accompanied me. We took with us 
the child (that is, the youth) Adeodatus, begotten 
by me in sin. Thou, O Lord, didst form him well, 
according to both soul and body. He was now 
about fifteen years old, and excelled many worthy 
and learned men." A little further on, he says: 
"We have made him our equal, O Lord, in the 
reception of thy grace, in order to be further trained 
up in thy law and school ; we are baptized, and the 
care of our old life has been taken away from us. I 
could not be satisfied in those days, with the won- 
derful sweetness which I experienced in the con- 
templation of the mysteriousness of thy counsel, O 
Lord, with regard to the salvation of the human 
race. O how I wept, amidst songs of praise. The 



tears ran down my cheeks. ' ' Thus far, Augustine. 

Note. A. D. 392. — The Apollinarians, who de- 
rived their origin from Apollinaris, denied that 
Christ adopted his humanity from the virgin Mary, 
saying that the word became flesh. P. J. Twisck, 
Chron., \th book, page 130, from Tripart., lib. 9. 
Vincent. Hist., cap. 44. Zeg.,fol. 189. 

A. D. 393. — Valentinian, or Valens, the son of 
Christian parents (Valentinian and Justina), was 
induced to journey to Milan, to be baptized by Am- 
brose, but was treacherously murdered on the way 
by one Arbogastes. H. Montan., page 70, from 
S'ocrat., lib. 4, cap. 9, 26. H. Montanus, however, 
erroneously, fixes the date of this occurrence about 
A. D. 380. 

My dear friends, is it not a sad thing, that this 
man, namely Augustine, who thus defended bap- 
tism upon faith, yea confirmed it with his own 
example, and the example of his son Adeodatus, 
and his friend Alipius, whom he had admonished 
thereto, should ultimately fall so far as to admit, 
yea to become a defender of infant baptism ! Surely, 
it is a lamentable matter. For, no one can deny, 
that in the beginning right after his baptism, he was 
exceedingly zealous in defense of the true baptism, 
which is received with a penitent heart; but, that in 
the course of time he apostatized to infant baptism, 
can likewise not be denied by any lover of truth. 
Still, the example of Augustine, his son Adeodatus, 
and his friend Alipius, serves to confirm our faith, 
inasmuch as we see that in Augustine's time the 
principal Christians allowed their children to remain 
unbaptized, until they were grown up and, of their 
own accord desired baptism; for, thus did Monica 
with her son Augustine, and Augustine with his 
son Adeodatus, and his friend Alipius, which is a 
clear proof of the matter in question, namely, that 
not infant baptism, but baptism upon faith, was 
practiced among the chief Christians. 



THE CONVERSION OF EUVODIUS, WHO FROM A 

WORLDLY WARRIOR BECAME A SOLDIER 

OF CHRIST, IN THE TIME OF 

AUGUSTINE. 

In the 8lh chapter of the glh book of his Confes- 
sions, Augustine, after speaking of his own baptism, 
makes the following confession to the Lord, in re- 
gard to the baptism of Euvodius: "Thou, O Lord, 
who causest those that are of the same mind, to 
dwell in one house, hast joined to us a companion, 
a young nobleman, called Euvodius, a native of our 
city. He, who, when following war, commanded 
the legions of the Empire, was, before us, converted 
unto thee, and baptized, and, having abandoned 
secular war, has betaken himself to thy war. We 
were together ; together we had one will to serve 
thee, and considered in what place we might best 
do this. ' ' These are his own words, which we read 
at the place indicated above, and from them we 
may see how the church increased at that time — 
not through the addition of infants, but through the 
conversion and baptism of adult and rational per- 



MARTYRS MIRROR. 



165 






sons. With this we leave Augustine, and the bap- 
tism of his companion Euvodius. 

About A. D. 397.— About A. D. 397, it is stated 
that Epiphanius,* who subsequently became bishop 
of Cyprus, was baptized, together with his sister, as 
it appears, in the presence of his friend and spiritual 
father Lucian. Of this, D. Vicecomes gives the fol- 
lowing account, from Simon Metaphrastes, Bapt. 
Hist., page '-fi'i. Vicecom., lib. 1, cap. 30: "When 
the Gospel had been read, the bishop, after the 
baptism, went and commanded Epiphanius and his 
sister to go in, and with them also Lucian, who be- 
came Epiphanius' spiritual father in holy baptism. 

In Bapt. Hist., page 580, lib. 5, cap. 34, Meta- 
phrastes writes of Epiphanius, that immediately 
upon receiving the doctrine and baptism, the latter, 
together with an hundred and eight other persons, 
received the holy Supper, from Bishop Stephen. 

Note. — In the time of Arcadius and Honorius, 
about A. D. 397, it was resolved, at Toledo, among 
other things: " That if any one, after baptism, en- 
gages in war, though he have committed nothing 
special in the war, he shall never be ordained a dea- 
con. Seb. Franc k, Chron. Rom. Concil., fol. 73, 
col. 1. 

As to the person who baptized Epiphanius and 
his sister, as well as administered the Supper to 
them, we pass by; it suffices us, that this mode of 
baptism still obtained at that time and in the church 
where this took place; and that persons were found 
who administered it, as well as such who were will- 
ing to have it administered unto them. Notwith- 
standing infant baptism had already made great 
inroads at that time into many places, this baptism 
was nevertheless administered to persons born of 
Christian parents, as has been sufficiently shown 
previously. 

A. D. 400. — About this time there flourished, as 
a writer, the aforementioned Epiphanius, who, by 
his writings, has shed much light on the subject of 
baptism, it being sufficiently apparent from all the 
circumstances relating to him, that he held sound 
views with regard to the same. Of this, Jacob 
Mehrning and H. Montanus have given the follow- 
ing account: "Epiphanius, Bishop of Salamina, in 
Cyprus, A. D. 400, or thereabouts, in speaking of 
baptism, which he frequently does in his writings, 
always speak of it in such a manner that it does not 
include infants ; and although occasion often pre- 
sents itself to him, to speak of infant baptism, yet 
he never does so; from which we may readily con- 
clude that he did not esteem it much, or that in his 
time, it was not yet customary in that island." In 
Auchoratus he says: "You must not admit every 
one who is instructed in the faith and desires to 
come to holy baptism, to this ordinance, simply be- 
cause he has told your children, that he believes in 
the Lord ; but he must also, with express words, 
even as the church, our common mother, ours as 
well as yours, has received it, learn and say: 'I be- 
lieve in one God, the Father, the Almighty,' etc." 

Again, in another place {Contra Haereses, lib. 1, 

* P. J. Twisck places this Epiphanius in the year 377, but this 
may be a typographical error ; the figure 7 having been substituted 
for the figure 9. 



Tom. 1, Haeresi 8): "This great circumcision, 
baptism, circumcises us from sin, and seals us in the 
name of God. ' ' Bapt. Hist. , page 366. Nietigh. , 
page 74. 

When, therefore, Epiphanius, in the first passage, 
says: "You must not admit every one who is in- 
structed in the faith, and desires to come to bap- 
tism, to this ordinance," and then adds that he 
must also confess, saying: "I believe," he plainly 
indicates that such baptism can certainly not be ad- 
ministered to infants, because they are not only un- 
able to confess the faith, but have not even the capa- 
bility or qualification to believe, upon which faith 
and confession alone he admits baptism. 

When, in the second passage, he says: "This 
great circumcision, baptism, circumcises us from 
sin," he does not mean to say thereby, as our op- 
ponents at this day assert, that baptism has come 
in the place of circumcision, so that, even as in the 
time of the Old Testament, the male infants were 
circumcised, so now, in the time of the New Testa- 
ment, the infants must be baptized. O no ! for this 
appears by no means. But he says that baptism is 
a great circumcision, which circumcises us from sin, 
which certainly does not apply to infants, that have 
never sinned, and, consequently, cannot be circum- 
cised from their sins by baptism. With this we 
leave the views of Epiphanius on the subject of bap- 
tism, and proceed to what is related of his reprov- 
ing image worship, according to the account of 
P.J. Twisck. "Epiphanius," he says, "an ancient 
teacher, flourished in this time, who greatly op- 
posed the worshiping of images, of Mary, or of any 
other creature. He said: 'Beloved children, be 
mindful not to bring any images in the church, or 
to erect them over the graves of the saints ; but bear 
God constantly in your hearts.' " 

Once, when he went into a Christian church, and 
observed a painted curtain at the door, bearing the 
picture of Christ or of some saint, he tore it down, 
because it was contrary to Scripture, and advised 
the sexton to bury the corpse of some poor person 
in it; and when he had sent another curtain in its 
place, he commanded that they should no more 
hang up curtains like the former, in the church, 
"Which," said ne, "is contrary to our religion and 
faith." P. J. Twisck, Chron., \th book, page 119, 
col. 2, and page 120, col. 1, from Socrat., lib. 6. 
Tripart., lib. 10. Leonh., lib. 2. Chron. Seb. 
Franck, 135. Tob. Fabr., fol. 66, 67. Fransch. 
Ala., fol. 22. Dani. Saut., lib. 1. 

Note. — In regard to his teaching against image 
worship, see Samuel Veltius, in Geslacht-register, 
page 120. Epiphanius taught at this time that the 
Father, Son, and Holy Ghost are to be worshiped, 
but that no one should worship Mary, or any other 
woman, or human being, since this honor belongs 
to God alone, and must not be accorded even to 
angels. Again, that the women should not say: 
We honor the queen of heaven. Tom. 2. Haeres., 
lib. 3. Haeres. 79, in Geslacht-register, page 29. 

Concluding the fourth century, as also we will do, 
P. J. Twisck says: "Baptism was administered 
twice a year, at Easter and at Pentecost, and this, 



166 



MARTYRS MIRROR. 



to a great extent is still done to adult believers and 
catechumens." Chron., page 134. 

Note. — Besides this, that the true order of the 
baptism of Jesus Christ was practiced in this cen- 
tury by the orthodox believers, many who belonged 
to the Roman church deferred (though erring in 
other matters) the baptism of their children till they 
came to adult years, as is evident, for instance, in 
the case of Constantine the Great, whom Helena, 
his Christian mother, kept from baptism, but after- 
wards admonished to it; of Theodosius, who, being 
born of Christian parents, was baptized at Milan, 
upon his faith; of Valens who was mentioned above. 
With regard to the baptism of Constantine, see 
Rom. Adelaer, edition 1642, page 211, from Euse- 
bius and Socrat. Of the baptism of Theodosius, see 
tract van den loop der Wereldt, printed 161 1, in the 
article on baptism ; also De gantsch Klare en Gron- 
dige Bewijsinge, nopende het doopsel. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE FOURTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE FOURTH 



[This lamentable time commenced with the Tenth 
General Persecution, instituted by Diocletian, and 
prosecuted by Maximian, his associate; which caused 
a very severe and distressing state of affairs, with 
respect to the violence as well as the long duration 
of the persecution. . 

In order to proceed systematically, we have pre- 
sented separately each year with its respective mar- 
tyrs. In the first year of this persecution Anthimus 
and many others at Nicomedia; Phileas, Cassianus; 
Eulalia and Eucratis, aged virgins, laid down their 
lives for the evangelical truth. 

In the second year, Euplius, Pancratius, a youth 
of fourteen years; Justus; Felix ofThibaris; the two 
brothers, Primus and Felicianus, suffered martyr- 
dom. 

In the third year: Apphianus, Ulpianus, Aedesius, 
Agathopius and Theodulus; Julitta of Iconia; forty 
youths, laid down their lives. 

In the fourth year Sylvanus, Januarius, Sosius, 
Proculus, Pelagia, Theonas, Cyrenia, and Juliana, 
were martyred. 

In the fifth year Theodosia, a virgin of Tyre, 
Pamphilius, a friend of Eusebius, at Cesarea, were 
put to death. 

In the sixth year Ennathas, a virgin from the city 
of Scythopolis; Catharina of Alexandria, suffered 
death. 

In the seventh year Ares, Promus, and Elias, at 
Askalon; Peter Abselamus; the three sisters, Biblis, 
Aquilina, and Fortunata, poured out their blood. 

In the eighth year two sisters from Antioch ; Irene, 
with her two sisters, Peter Nilus and P. Mythius; 
forty who were beheaded ; Martiomlla, Euphratesia, 
seven brothers, and others were compelled to die. 

In the ninth year Lucian, elder at Antioch, Peter, 



Faustus, Didius, and Ammonius, Anysia, a girl of 
Thessalonica, and Demetrius, suffered death. 

In the tenth year Eugenius Auxentius, Maodatius, 
and many others were put to death. 

Then follow two other persecutions, one under 
Lucinius, the other under Julian, which are called 
the eleventh and the twelfth persecutions. 

Under Lucinius suffered: Basileus, Ammon; the 
two brothers, Donatian and Rogatian, of whom the 
one was baptized, and the other not. 

Under Julian were slain: John and Paul, who 
opposed war; and some were killed under the 
Emperor Valens. 

After these details we conclude the account of 
this century.] 

A. D. 301. — "At this time," writes P. J. Twisck, 
"the persecution was very severe; lor when the 
Emperor, namely, Diocletian would divert himself 
in the theatre, the whole multitude of the people 
called to him ten times, that the Christians should 
not be tolerated, and twelve times, that they should 
be exterminated. " Chron., ^th book, p. 85, col. 1, 
from Merul.,fol. 237. Leonh. lib. 1. 

In the preceding century, in the year 284, we 
mentioned, in connection with the beginning of the 
reign of Diocletian, the first bloody edict, issued by 
this Emperor against the pious and steadiast Chris- 
tians, upon which followed the death of some of 
them, as may be seen in the cases of Claudius, 
Asterius, Neon, Zenobius, and the pious Christian 
women, Nuina, Theonilla, Zenobia, sister of the 
aforementioned Zenobius, etc., most of whom died 
at Tarsus, in Cilicia, the birth-place of the apostle 
Paul, for the testimony of Jesus, their Savior. This 
continued from the aforesaid year until the close of 
that century, as we have related in the proper place. 

But in the same place we have also made mention 
of a second edict by the same Emperor, which, 
about nineteen years afterwards, was followed by 
the most violent persecution of the Christians. Of 
this we promised to speak more fully, and now 
purpose to do so, having come . to the very time in 
which commenced this, the severest and most 
grievous persecution, which is called the tenth. 



OF THE TENTH GENERAL PERSECUTION OF THE 
CHRISTIANS, UNDER DIOCLETIAN, COM- 
MENCED A. D. 302. 

Various eminent writers have made mention of 
this awful and lamentable deed of the Emperor 
Diocletian, and they cannot sufficiently wonder at 
two things: In the first place, that any one who is 
at all a human being could commit such great cruel- 
ties on his fellow-men, as Diocletian inflicted upon 
the Christians. In the second place, that the Chris- 
tians, frail men, as they were, could endure all this, 
and not only this, but that many of them, from love 
to Jesus Christ, and because of the certain hope 
of their reward, manifested great joy in their suffer- 
ings. We shall first speak of the former, and then 
of the latter as follows. 



. 



MARTYRS MIRROR. 



167 



THE CAUSE AND SEVERITY OF THIS PERSECU- 
TION, ACCORDING TO THE ACCOUNT OF 
P. J. TWISCK, FROM VARIOUS ANCIENT 
AND CELEBRATED AUTHORS. 

These two Emperors (namely, Diocletian and 
Maximian) jointly governed the empire, in har- 
mony and constancy, and remained undivided. 
However, when they had reigned about ten years, 
they took counsel together, and resolved to extermi- 
nate the Christians, because the discord of religion 
caused great dissensions, both in the households 
and in the Roman Empire. 

"The apostate Christians played the part of insti- 
gators and firebrands in the raising of this perse- 
cution, holding out to the Emperors the hope, that 
the Christians could be exterminated. The perse- 
cution which ensued thereupon, is considered the 
most grievous." 

Then he writes:. "But the enemies of the truth 
took the occasion to incite the Emperor Diocletian 
against the Christians, from a certain conflagration 
in the city of Nicomedia — at that time the place 
where the Emperors were wont to reside — by which 
the palace of the Emperor was totally destroyed. 
With this calamity they charged the Christians. 
The Emperor, enraged beyond measure on this 
account, easily believed the slanderers, thinking he 
had sufficient reason for it. He accordingly, in the 
nineteenth year of his reign, which coincides with 
A. D. 302, issued a public decree (as was done in 
the days of Antiochus), that every one, in every 
place, should sacrifice to the gods of the Emperors; 
and that he who should refuse to do so, should be 
punished with death; also, that the churches or 
meeting-places, and the books, of the Christians 
should be utterly destroyed. Yea, there was scarcely 
a large city in the empire, in which not daily a 
hundred Christians, or thereabouts, were slain. It is 
also recorded that in one month seventeen thousand 
Christians were put to death in different parts of the 
empire, so that the blood which was shed colored 
red many rivers. Some were hanged, others be- 
headed, some burned, and some sunk by whole 
shiploads in the depths of the sea. ' ' 

As touching the fearful tortures inflicted, he then 
writes thus: "These tyrants had some of them 
dragged through the streets, tied to the tails of 
horses, and after they were mangled and bruised, 
they had them put back into prison, and placed 
upon beds of potsherds, so that rest might be more 
excruciating for them than actual torment. Some- 
times they bent down with great force the branches 
of trees, and tied one leg to one branch, and the 
other to another, and then let the branches spring 
back into their natural positions, so that their limbs 
were shockingly rent in pieces. They cut off the 
ears, noses, lips, hands, and the toes of many, leav- 
ing them only the eyes, to inflict still more pain 
upon them. They sharpened wooden pegs, which 
they inserted between the flesh and the nails; and 
had lead or tin melted, and poured as hot as possi- 
ble over their bare backs." Chron., 3d book, p. 78, 
col. 1, 2, and page 79, col. 1, from Easeb., lib. 8, 



cap. 2, 3, 16, 17, 18. Fasc. Temp., fol. 96. Chron. 
Mich., fol. 196. Chron. Carionis, fol. 248, 249. 
Chron. Seb. Fr., fol. 19. Paul. Merul., fol. 232, 
238, 239. Pieter Messiiz, fol. 148. Chron. Leonh., 
lib. 1. Hist. Andrce, fol. 175, 176. fan Cresp., 
fol. 66, 67, 68, 70. A. Schri., lib. 13, fol. 349, 
350. Hist. D. Matth. fud., lib. 4, cap. 3. 



FURTHER STATEMENT OF THE CAUSE AND SE- 
VERITY OF THIS PERSECUTION, ACCORDING 
TO THE ACCOUNT IN THE INTRODUCTION 
TO THE MARTYRS MIRROR. 

"In A. D. 302, commenced the tenth persecution 
of the Christians, namely, in the 19th year of the 
reign of Emperor Diocletian; for although it had 
been smouldering previously already, it was in this 
year, that through the edicts, it was caused to break 
forth in flames. It was so great as to exceed, not 
only in cruelty, but also in duration, all the former 
ones, for under the tyrannous Emperors, Diocletian, 
Maximian, Maxentius, and Maximin, it lasted twelve 
years, and this, principally in the east. 

" Eusebius, who lived to see this persecution, gives 
a full description of it. How awful it was, we may 
read in his church history, book 8. He writes that 
the cause of it was the great liberty enjoyed by the 
Christians, who had attained to great distinction. 
Thus it occurred, says the author of the Introduction, 
that Diocletian first issued decrees commanding that 
all the churches or meeting-places of the Christians 
should be demolished, and the Holy Scriptures 
burned. Therr another decree followed, to the effect, 
that the leaders, that is, the teachers and ministers, 
of the churches, should be compelled to sacrifice to 
the gods, or be put to death. Then the tormenting 
and putting to death was extended also over the 
common people of the Christians* Some were torn 
with sharp irons, others lacerated with hooks, some 
burned with red-hot plates; some were compelled 
to sacrifice, and even though they did not sacrifice, 
it was nevertheless proclaimed that they had sacri- 
ficed." Introduction, fol. 42, col. 1, 2, from Baronms, 
in Chron., A. D. 302, num. 1. 



FURTHER ACCOUNT OF THE CAUSES AND SEVERI- 
TIES OF THE ABOVEMENTIONED PERSECU- 
TION, ACCORDING TO THE ACCOUNT 
OF J. GYSIUS. 

He writes: "In A. D. 302, in the 19th year of 
his reign, the Emperor Diocletian instituted a great 
and unmerciful persecution against the Christians, 
which is called the Tenth Persecution. Of this perse- 
cution, Salpitius Severus speaks thus : ' About fifty 
years after Valerian, under the reign of Diocletian 
and Maximian, there arose the most bitter perse- 



* The author writes: "In Egypt they were beheaded in such 
great numbers, that the executioners grew tired, and their swords 
became dull from cutting. The Christians went unto death gladly, 
without being bound, fearing lest they should not be there in time 
to die as martyrs." Fol. 41. 



168 



MARTYRS MIRROR. 



cution, which for ten consecutive years ravaged 
God's people. At this time the whole world was 
stained with the holy blood of the martyrs ; for men 
hastened emulously to these glorious and famous 
contests, that is, to martyrdom, for the name of the 
Lord; and to obtain, through a worthy and honor- 
able death, the honor which belongs to a martyr 
was then sought with more eagerness, than at the 
present time, through a false ambition, men seek 
after a bishopric. Never was the world so greatly 
depopulated as through this persecution, and never 
were greater triumphs gained by us, than when by 
these ten years of slaughter we could not be con- 
quered.'" Salpit. Sever. Hist. Sacr. 

"In this persecution, Diocletian also employed 
his associate, Maximian Herculeus, a man hard, 
cruel, faithless, and licentious by nature, who in all 
things obeyed Diocletian's behests. In this perse- 
cution Diocletian raged against those in the east, 
and Maximian against those in the west. ' ' 

The same author then mentions different causes 
for this persecution, one of which he describes in 
the following manner: "The Emperor Diocletian, 
determined to restore the 'Roman Empire to its 
ancient nourishing condition, and being desirous 
therefore, to reestablish all the customs which 
seemed to be trampled upon, endeavored also to 
prevent and abolish the difference which he found 
to exist in the matter of worship, seeking first of all 
to exterminate the Christian religion as one which 
cursed and rejected all idolatry. There were very 
many philosophers and sophists who instigated the 
Emperor to this, and confirmed him in his purpose. 
By violent and satiric writings they incited the 
Emperor and all the princes and judges, ridiculed 
the Christian religion, and charged it with being an 
innovation, falsehood, and wicked superstition. On 
the other hand, they extolled the heathen religion 
as the most ancient, together with the worship of 
the gods, who as they said, ruled the world by their 
power and majesty. 

"Among these instigators, besides Apollinius, 
were Porphyry, a philosopher, who from a Jew had 
become a Christian, and from a Christian an apos- 
tate ; and Hierocles, a man of great popularity. 
Against Porphyry wrote, Methodius, bishop of 
Tyre, Eusebius, and Apollinaris; and against Hi- 
erocles wrote this same Eusebius. Lactantius wrote 
against both, and all others of the same stamp." 

Touching the torments, he writes among other 
things the following: "It would take too long to 
recount in writing, all the different manners in 
which, through the instigation of the devil, the 
Christians were put to death at this particular time. 
Beating, scourging, and lacerating the skin with all 
manner of sharp instruments, were simply prepara- 
tories for severer torments that brought on death. 
Over some, molten lead was poured; some were 
roasted before glowing coals, with long-continued 
torments (as we have shown in another place); 
others had the fingers of both hands pierced with 
sharp awls and needles, which were inserted between 
the flesh and the nails; of others we read that after 
having been beaten on the bare body for a long 
time with thin rods and leaden plates, they were 



cast as food before bears, lions, leopards, and other 
beasts." A little further on he says: "Some were 
suffocated with the smoke of a slow fire of moistened 
combustibles; others, whose noses, ears, and hands 
had been cut off, were suffered to roam in misery 
about the country, as a terror to other, unknown 
Christians. ' ' 

As touching the places where these cruelties were 
inflicted upon the defenseless and innocent Chris- 
tians, the aforementioned author writes: "This 
persecution extended over the whole world — Asia, 
Africa, Europe, and all the islands, especially 
Cecilia, Lesbos, and Sonnus." 

Then, after having related the destruction of 
several cities, he says: "Many other cities had to 
taste in their whole body the bitter cup of this perse- 
cution; especially, Thebes and Antino, in Egypt; 
Nicopolis, in Thracia; Aquileia, in Italy, where 
all the Christian believers were slain; Florence, 
Bergamo, Verona, Naples, Beneventum, and Venu- 
sia; in Gallia, Marseilles and Treves, where Ric- 
tionarus proceeded with such violence and cruelty, 
in this matter, that the blood which was shed, 
colored many rivers ; in Germany, the city of Au- 
gusta, and even Spain, Britannia, Rhetia, and other 
provinces were not exempt." Joh. Gys. Hist., 
fol. 22, col. 2 — 4, andfol. 23, col. 1, 2, from Euseb., 
lib. 7. Oros., lib. 7, cap. 26, 27. Nic, lib. 7. 
Idem, lib. 7. Multis. cap. Vine, inSpeculo, lib. 12. 
Sabell. Ennead, lib. 7 and 8. 



NOTICE TO THE READER. 

Before we proceed to give a special account of 
the martyrs who were put to death in this perse- 
cution, we deem it necessary to call the attention of 
the reader to the following points. 1. That after 
A. D. 300, that is, in the beginning of this century, 
many errors began to arise among some of those 
who were called Christians, especially among those 
who belonged under the Roman dominion. Yea, 
they went so far as to resort to carnal weapons 
(which, however, had already previously been done 
by some); through which the defenseless and meek 
lambs of Christ suffered not a little distress, fear, 
and sorrow. 

2. That, besides the martyrs of the true faith, 
some of the aforesaid class suffered themselves to 
be killed for their opinions; whereby the death and 
the glorious martyrdom of the true Christian be- 
lievers were not a little obscured. 

3. That, in order to distinguish these from the 
former, we have exerted our utmost diligence, so 
that as far as we know, there are not found among 
the martyrs of whom we have given, or may yet 
give, an account, any who can be shown to have 
been guilty of gross errors, much less of the shed- 
ding of blood. At least we have not been able to 
detect it in any of them, and hence in accordance 
with the spirit of love, we must judge and believe 
the best of them. 

As this persecution under Diocletian and Max- 
imian was not only very severe, but also of long 
duration, we have deemed it well to present its 



MARTYRS MIRROR. 



169 



years separately in consecutive order, and to show 
what the pious martyrs suffered in each year, stead- 
fastly confessing with their blood the truth of God. 



FIRST YEAR OF THE PERSECUTION COMMENCED 
A. D. 302. 

The sword of Diocletian had now been drawn 
from its sheath, and there remained nothing but 
the shedding of blood, and murdering and burning 
in manifold ways, all directed against the innocent 
and defenseless lambs of Christ; of which we shall 
directly give some examples. 



ANTHIMUS, BISHOP OF THE CHURCH OF CHRIST, 

AT NICOMEDIA, AS ALSO MANY MEMBERS OF 

HIS CHURCH, BEHEADED IN THAT CITY, 

FOR THE TESTIMONY OF JESUS 

CHRIST, A. D. 302. 

Among the first martyrs of the Tenth Persecution 
is counted Anthimus, who was bishop of the church 
of Christ at Nicomedia. It is stated that he was be- 
headed in that city for the testimony of Jesus Christ; 
as also a great number of that church, all of whom 
obtained with him, in great steadfastness, the crown 
of martyrdom. See, Abr. Mell. Hist, 1st book, 
fol. 100, col. 1. Acta per Metaphr., 27 April. 
Niceph. Hist., lib. 7, cap. 6. Also, Acta super 
Euphrasiam. P. J. Twisck, for the year 204, in 
Chr., lib. 4. 



FULLER ACCOUNT OF THE MARTYRDOM AND DEATH 
OF ANTHIMUS, AS RECORDED BY J. GYSIUS. 

He writes: "At this time there was also be- 
headed, after a glorious confession, Anthimus, 
bishop of Nicomedia, together with a great number 
of the faithful. Nicephorus writes that he was first 
most cruelly beaten; that they then bored his heels 
through with burning pins, threw him on potsherds, 
put red-hot slippers on his feet, tore the skin and 
flesh from his body, burned him with torches, 
stoned him, and finally beheaded him. ' ' The same 
way trod Tyrannion, bishop of the church of Tyre, 
Zenobius of Sidon, Sylvanus of Gaza, and Pam- 
philius, concerning whom Eusebius wrote a special 
book." /ok. Gys., fol. 23, col. 3, from Euseb., 
lib. 8, cap. 6. Cyprian., lib. 7, cap. 6. 



PHILEAS, BISHOP OF THE CHURCH OF JESUS 
CHRIST, AT THUMIS, IN EGYPT, BEHEADED 
AT THAT PLACE, FOR THE EVANGEL- 
ICAL TRUTH, A. D. 302. 

It is related that after the death of the aforemen- 
tioned martyrs, Phileas, Bishop of the Church of 
Thumis, in Egypt, was sentenced to death, and be- 
headed, by virtue of the edict of the Emperor, on 



aecount of his faith in Jesus Christ, and because he 
would not give honor to the gods, nor sacrifice to 
them. Jerome has written of him that after he be- 
came bishop, he wrote a very excellent book in 
praise of the martyrs. In Catalogo. 

The author of the Introditction, has left on record 
these words concerning him: "Phileas, Bishop at 
Thumis, who was entreated by the Judge to have 
regard for his wife and children, remaining stead- 
fast, nevertheless, was beheaded." Introduction, 
fol. 43, col. 1, compared with Mellinus, 1st book, 
fol. 101, from Euseb. 



AN EXTRACT FROM THE LETTERS WHICH THE 
AFOREMENTIONED MARTYR PHILEAS WROTE 
CONCERNING THE PERSECUTION AT ALEXAN- 
DRIA, TO THE CHURCH OF CHRIST AT 
THUMIS, AND LEFT FOR THE ADMONI- 
TION AND CONSOLATION OF ALL BE- 
LIEVERS; CONTAINING THE AW- 
FULNESS OF THE TORMENTS 
INFLICTED ON THE BELIEV- 
ERS, AND HOW STEAD- 
FASTLY THEY BORE 
UP UNDER THEM. 

Note.— The first part of the letter of bishop Phileas is trans- 
lated thus by Eusebius in his Church History, SLh book, iolh chapter. 

Phileas writes: "The holy martyrs who fought 
with us, have left us good examples. Being taught 
out of the divine Scriptures, they fixed the eyes of 
their hearts on God, and voluntarily, without the 
least fear, apprehended death for the sake of the 
truth. For they constantly bore in mind that our 
Lord Jesus Christ became man for our sakes; and 
that he has taught us, to fight against sin even unto 
death. For, being equal with God, he thought it 
not robbery, but made himself of no reputation, and 
took upon him the form of a servant. And being 
found in fashion as a man, he humbled himself unto 
death, even the death of the cross. The holy mar- 
tyrs followed his example, enduring all pain and 
torment, that they might not stain the conscience of 
their faith ; for the perfect love which was in them 
cast out all fear. It is impossible for me to describe 
the power, patience, and steadfastness of the mar- 
tyrs, yea, it is scarcely credible except for those 
who have seen it with their own eyes ; for they were 
exposed, and every one was at liberty to inflict upon 
them whatever contumely or torment he pleased, 
and if any invented a new mode of torture, he was 
permitted to torment them with it himself. ' ' 



"As every heathen had been given full power 
over the Christians, to inflict upon them all manner 
of vexation, mockery, and ignominy, yea, to put 
them to death in every way; they beat some with 
sticks, others with rods, scourges, whips, thongs, 
ropes, or whatever they could the most readily lay 
hold of; which spectacle was changed now and then 



170 



MARTYRS MIRROR. 



by new kinds of torture and beating which the 
Christians had to undergo. Some of them had 
their hands tied behind their backs, and were sus- 
pended from a gibbet, and then all their members 
were stretched apart by executioner's instruments. 
They were then, through the command of the mag- 
istrate, scourged with iron rods on the whole body, 
not only on their sides, as was customary to do 
with murderers, but even on the belly, the shins, 
buttocks, and some on all the most sensitive parts 
of the body. Others were suspended by one hand 
to the ceiling of a gallery, and thus stretched limb 
from limb, which exceeds every other torture. 
Others were tied back to back to pillars or columns, 
but so that their feet did not touch the ground; and 
the more the executioners or their assistants tight- 
ened the ropes, the more were the martyrs tor- 
mented by the weight of their own bodies. And 
this cruel torment lasted not only while the Presi- 
dent was engaged in examining them, but he often 
let them hang a whole day in this torment. While 
the President or criminal Judge would go from one 
to the other to examine them on the rack, he had 
his servants closely observe the first ones, to see 
whether any of them, overcome by the intensity of 
the torments, were ready to yield. He also com- 
manded his executioners that they should tighten 
the ropes on them the longer the more. But if they 
should see that the martyrs were almost ready to 
die, then they should take them down, and drag 
them over the ground, over stones, shells, pot- 
sherds, and caltrops. For they had no other con- 
sideration for the Christians, then how they might 
subject them, if it were possible, to a thousand 
deaths — just as though they were not human beings. 
' ' Over and above all the tortures mentioned, the 
enemies of Christ invented still another mode of 
torment for his anointed, or holy martyrs; for after 
they had tormented them, they placed some with 
their feet in the block, and violently stretched apart 
their legs, as far as they possibly could, even to the 
fourth hole, and there fastened them, so that the 
bodies of the martyrs must of necessity lie back- 
wards over the block, yea, that they, on account of 
their many wounds, could neither move nor stir. 
Others, who had been taken down from the racks 
or torture-stakes, were thrown half dead upon the 
bare ground, which was far more horrible to behold 
than when they were still being tormented. Of these 
some died under the executioner's hands, while 
they were being tormented; others, in whom life 
was not yet extinct, were thrown half dead back 
into prison, and in a few days perished of pain ; 
others, again, who triumphed over their long im- 
prisonment, were healed and restored. These be- 
came much stronger in the faith than they had been 
before, and when it was left to the free choice of 
each of them, either to touch the shameful heathen 
sacrifices, and thereby be delivered from all trouble, 
yea, from death itself, and be invested with the 
former freedom ; or to refuse to sacrifice, and receive 
sentence of death, they without the least delibera- 
tion chose*the latter, and boldly went unto death, 
knowing full well, that it is written in the word of 
God : ' He that sacrificed! unto strange gods shall 



be cut off from the people.' Again: 'Thou shalt 
have no other gods before me.' " 

Thus far the words of the martyr Phileas, which 
he wrote in a letter to the brethren of the church of 
Thumis, of which he was pastor, while he was still 
in prison, and before he had received his sentence 
of death; by which letter he wished to inform his 
church of his condition in prison, as well as to ad- 
monish them in the true godliness in Christ, and 
that they should steadfastly continue therein after 
his death, which was soon to follow. Compare 
Eusebius, concerning the death of Phileas, with 
A. Mellinus, ist book, fol. ioi, col. 2, 3. 



CASSIAN, A CHRISTIAN SCHOOL-TEACHER, BY THE 

ORDER OF THE MAGISTRATE PUT TO DEATH 

BY HIS HEATHEN SCHOLARS, FOR THE 

TESTIMONY OF JESUS CHRIST, AT 

FORUM CORNELII, A. D. 302. 

It is stated that in this persecution Cassian, Bishop 
of the church at Brescia, in Italy, being compelled 
to flee on account of the violent persecution, settled 
in the city of Forum Cornelii (at present called 
Imola), where he established a school for children. 
However, the persecution, which also there broke 
forth, did not spare him; for shortly afterwards he 
was denounced as a Christian, and apprehended. 
When the Judges asked him what profession or 
trade he had, he replied that he was a school- 
teacher, and taught children to read and write. He 
was also examined concerning his faith, and as he 
would not abandon it, or sacrifice to the gods, the 
Judges sentenced him to a very unusual death, for 
this was his sentence: "Let the scourger, that is, 
the school-teacher, be pricked, cut, and stabbed to 
death by his own scholars, with styles, awls, pens, 
penknives, and other sharp instruments such as 
children make use of in school. ' ' 

Thereupon Cassian was stripped naked; his 
hands were tied behind his back, and he was thus 
delivered unto his scholars, to be maltreated by 
them in the aforesaid manner. Some of these then 
stoned him, some beat him with school-boards and 
wax-tablets, others stabbed him with styles, pens, 
penknives, and other sharp school utensils, till,, after 
unspeakable torments, death ensued, and he, hav- 
ing commended his soul unto God was thus re- 
leased from this vale of sorrows. Compare A. Mell. , 
1st book, fol. 104, col. 3, 4, with /. Gys., fol. 24, 
col. 1, ex Prudent., in Hymno, Steph. Hym., 
9. Petr. de Nat., lib. 7. 



EULALIA, A CHRISTIAN MAIDEN, BURNED WITH 

LAMPS AND TORCHES, AND SUFFOCATED 

THEREBY, FOR THE FAITH IN JESUS 

CHRIST, AT EMERITA IN LUSI- 

TANIA, A. D. 302. 

At this time there was a Christian maiden, called 
Eulalia, not more than twelve or thirteen years old, 



. 



MARTYRS MIRROR. 



171 




EUIvAUA REFUSING THK IDOL WORSHIP. 



who was filled with such a desire and ardor of the 
spirit, to die for the name of Christ, that her parents 
had to take her out of the city of Merida, to some 
distant country-seat, and closely confine her there. 
But this place could not extinguish the fire of her 
spirit, or long confine her body ; for, having escaped 
on a certain night, she went very early the follow- 
ing day before the tribunal, and with a loud voice 
said to the Judge and the whole magistracy: "Are 
you not ashamed to cast your own souls and those 
of others at once into eternal perdition by denying 
the only true God, the Father of us all, and the 
Creator of all things ? O ye wretched men ! do you 
seek the Christians, that you may put them to 
death? Behold, here am I, an adversary of your 
satanical sacrifices. I confess with heart and mouth 
God alone; but Isis, Apollo, and Venus are vain 
idols." 

The Judge before whose tribunal Eulalia spoke 
thus boldly, was filled with rage, and called the 
executioner, commanding him to take her away 
speedily, strip her, and inflict various punishments 
on her; so that she, said he, may feel the gods of 
our fathers, through the punishment, and may learn 
that it will be hard for her, to despise the command 
of our Prince (that is, of Maximian). 

But before he allowed matters to proceed so far, 
he addressed her with these soft words: "How 



gladly would I spare thee ! O that thou mightest 
renounce before thy death thy perverse views of the 
Christian religion? Reflect once, what great joy 
awaits thee, which thou mayest expect in the honor- 
able state of matrimony. Behold, all thy friends 
weep for thee, and thy sorrow -stricken, well-born 
kindred sigh over thee, that thou art to die in the 
tender bloom of thy young life. See, the servants 
stand ready to torture thee to death with all sorts 
of torments; for thou shalt either be beheaded with 
the sword, or torn by the wild beasts, or singed 
with torches, which will cause thee to howl and 
wail, because thou wilt not be able to endure the 
pain; or, lastly be burned with fire. Thou canst 
escape all these tortures with little trouble, if thou 
wilt only take a few grains of salt and incense on 
the tips of thy fingers, and sacrifice it. Daughter, 
consent to this, and thou shalt thereby escape all 
these severe punishments. ' ' 

This faithful martyr did not think it worth the 
trouble to reply either to the entreating or the 
threatening words of the Judge, but, to say it briefly, 
pushed far away from her and upset* the images, 
the altar, censor, sacrificial book, etc. 

Instantly two executioners came forward, who 



* A certain author speaks of her having spit into the face of the 
tyrant ; which is to be understood of the image or idol. 



172 



MARTYRS MIRROR. 



tore her tender limbs, and with cutting hooks or 
claws cut open her sides to the very ribs. 

Eulalia, counting and recounting the gashes on 
her body, said: "Behold, Lord Jesus Christ! thy 
name is being written on my body ; what great 
delight it affords me to read these letters, because 
they are signs of thy victory ! Behold, my purple 
blood confesses thy holy name. ' ' 

This she spoke with an undaunted and happy 
countenance, evincing not the least sign of distress, 
though the blood flowed like a fountain from her 
body. After she had been pierced through to her 
ribs with pincers, they applied burning lamps and 
torches to the wounds in her sides, and to her ab- 
domen. Finally the hair of her head was ignited 
by the flame, and taking it in her mouth, she was 
suffocated by it. This was the end of this heroine, 
young in years, but old in Christ, who loved the 
doctrine of her Savior more than her own life. 
A. MelL, ist book, fol. 105, col. 4, and fol. 106, 
col. 1, 2, compared with J. Gys., fol. 23, col. 3, 
ex Pmdent. Steph. Hym. 3. 

This happened in Lusitania, at Emerita, now 
called Merida or Medina del Rio Sacco, in the 
uttermost or lowest part of Spain, under the Em- 
peror Maximian and the Proconsul Dacian, as may 
clearly be seen in ancient writers, and also in the 
aforementioned authors. 



EUCRATIS, A VIRTUOUS MAIDEN, DIED IN PRISON, 
AT CESAR AUGUSTA, AFTER RECEIVING MANY 
STRIPES AND WOUNDS, FOR THE TESTI- 
MONY OF JESUS, HER SAVIOR, 
A. D. 302. 

After the death of Eulalia an account is given 
(from Prudentius) of another Christian maiden, 
called Eucratis, who by her steadfastness in suffer- 
ing, and the violence with which she took the king- 
dom of heaven, put to shame the spirit of this world, 
at Caesar Augusta. The ancients tell us in what 
manner this heroine of Jesus Christ was martyred, 
namely, that she was not only tormented on her 
sides with rods and other iron instruments, but that 
her breasts were cut off, so that her liver could be 
seen ; hence, having been put back into prison, 
she very miserably died (yet with a glad hope), in 
consequence of the putrefaction of the wounds, 
which she had received for the name of Jesus 
Christ. See Mell. as cited above, from Steph. 
Hym. 4. Flos. Sand. Hisp. Mart. Rom., 16 April. 



THE SECOND YEAR OF THIS PERSECUTION BEGAN 
A. D. 303. 

The persecution did not yet cease, though it had 
already risen to a very high degree. But it may 
have pleased God to bring his people through much 
tribulation into his kingdom. Acts 14 : 22, 23. 



EUPLIUS, A PIOUS CHRISTIAN, BEHEADED IN THE 
CITY OF CATANA IN SICILY, FOR THE TESTI- 
MONY OF JESUS CHRIST, A. D. 303. 

On the 1 2th of August, A. D. 303, a certain 
pious Christian, called Euplius, was surprised by 
the inquisitors of the Romans, in the city of Catana 
in Sicily, as he was engaged in reading the Gospel, 
and instructing other Christians. They apprehended 
him and brought him near the tribunal, in which 
sat the clerk of the criminal court and the Judge. 

Meanwhile Euplius ciied aloud: "I am a Chris- 
tian, and wish to die for the name of Christ. ' ' 

Calvisianus, the Proconsul, hearing this, said: 
"Bring him in here, who cried thus." 

When Euplius had entered the tribunal, carrying 
with him the Gospel books, one of the Proconsul's 
friends said: "It is not right for him to carry such 
papers with him contrary to the prohibition of the 
Emperors." 

The Proconsul asked Euplius, whence he had 
these writings? Whether he brought them from his 
house? 

Euplius answered : "I have no house. My Lord 
Jesus Christ knows that I have no house. ' ' 

Then the Proconsul commanded him with a loud 
voice, to read something out of the writings. 

Euplius, having opened the book, read these 
words: "Blessed are they which are persecuted for 
righteousness' sake: for theirs is the kingdom of 
heaven." Also: "Whosoever will come after me, 
let him deny himself," etc. 

When he had read these and like passages, the 
Proconsul said: "What does all this mean?" 

Euplius replied: "This is the law of my Lord, 
of Jesus Christ, the Son of the living God." 

The Proconsul, having heard this confession of 
Christ, said : ' ' Let him be delivered unto the exe- 
cutioners, put to the rack, and thus examined." 

He was then very grievously, yea, inhumanly 
tormented, and commanded to deliver up the 
Scriptures he had with him, and to have them 
burned to the dishonor of Jesus Christ. All of this 
he steadfastly refused to do; moreover, he openly 
invoked the name of Jesus Christ, because he had 
been found worthy to suffer for his name's sake. 

Thereupon he was again led to the rack and 
dreadfully tormented in the same manner as before: 
Bat he suffered it patiently, and called upon the 
Lord, saying: "I thank thee, O Christ! help me, 
O Christ ! for thy sake I suffer all this, O Christ !" 

In short, the Proconsul, still more enraged by 
this, went into the tribunal, and gave the sentence 
of death to the clerk of the criminal court, that he 
might write it out against this good man. Then, 
coming out again from the tribunal, and bringing 
with him the tablet containing the death sentence, 
he read the latter aloud, as follows: "I command 
that Euplius, the Christian, be slain with the sword, 
because he despises the gods of the Emperors, 
blasphemes the other gods, and does not repent." 
He further said: " Lead him away." 

This sentence having been read, the Gospel book 
which he had with him when he was apprehended, 
was forthwith suspended to his neck, and the crier 



MARTYRS MIRROR. 



173 



went before him, crying thus: "Euplius, the enemy 
of the gods and the Emperors, is led to death." 
Euplius went joyfully to the place where he was 
to be put to death, continually thanking Christ for 
his grace. Having arrived at the place of exe- 
cution, he with great reverence bowed his knees, 
and prayed to the Lord his God. As soon as he 
had finished, he offered his neck to the sword, 
and poured out his blood as a drink offering unto 
the Lord. His dead body was afterwards removed 
by the Christians and buried. This happened at 
Catana, in Sicily, A. D. 303, after the twelfth day 
of the month of August had passed. Acta M. S. 
Proconsular. Baron., edit, in Anna! 1, 2, A. D. 
303. Alia per Metaphrastem, compared with 
A. Mell., 1st book, fol. 117, col. 2—4. 



PANCRATIUS, A YOUTH OF FOURTEEN YEARS, 

BEHEADED FOR THE TESTIMONY OF JESUS 

CHRIST, WITHOUT THE CITY OF ROME, 

A. D. 303. 

There was at that time a Christian youth of four- 
teen years, called Pancratius, who, when he was 
brought before the Emperor Diocletian found such 
special favor in the eyes of the latter, that he prom- 
ised to adopt him as his son, if he would abandon 
Christ, and show honor to the gods of the Romans. 
But this youth, who was old in the knowledge and 
love of his Savior, showed such steadfastness in de- 
fending his faith and despising the gods, that the 
Emperor, filled with rage, commanded that he 
should be decapitated, on the Aurelian way, just 
out of the city of Rome. Thus this youth loved the 
honor of his Savior more than his own life, and 
hence he is justly reckoned among the number of 
the pious martyrs. Acta per Sicrium, bona fide 
edita, secundum Mcllintim, in Tract super, fol. 139, 
col. 4. 






JUSTUS, A PIOUS AND GODFEARING YOUTH OF 

AUXERRE, IN BURGUNDY, DECAPITATED FOR 

THE FAITH IN JESUS CHRIST, NEAR 

LUPERAM, A. D. 303. 

When the soldiers of the Emperor Diocletian 
were engaged in apprehending the Christians, a 
certain father, called Mattheus, and his two sons, 
Justinian and Justus, were journeying toward Aux- 
erre, in Burgundy, their place of residence. But 
haying been denounced, in the meantime, by some 
evil informers, they were pursued by the aforesaid 
soldiers and four horsemen sent by the Emperor's 
Proconsul. The younger son, Justus, perceiving 
this, communicated it to his father and his brother, 
who hid themselves in a cave, but Justus kept 
watch without. When he saw the horsemen, he 
went to meet them. Being asked by them, who he 
was, and where his companions were, he replied: 
"I am called Justus, and I freely confess that I am 
also a Christian; but since I regard you as perse- 
cutors of the Christians, it is not lawful for me to 
betray my companions." 



When they drew their swords, and threatened 
him with them, he answered: "Truly, I shall con- 
sider myself happy, if I may be permitted to suffer 
all manner of punishment, nay, death itself, for the 
name of Christ; for I am ready to lose my soul in 
this world, that I may keep it unto life eternal. ' ' 

Thereupon one of the soldiers drew his sword, 
and struck off his head. His father and his brother 
buried his dead body at Luperam, which place was 
near by. This occurred A. D. 303. Abr. Mell., 
ex Acta per Surium edita, ut apparet ex Bede 
Acris Rit. Micis de Sumpta. 



FELIX, BISHOP OF THE CHURCH AT THIBARIS, IN 

AFRIOV, PUT TO DEATH WITH THE SWORD, 

IN THAT CITY, FOR DEFENDING THE 

EVANGELICAL TRUTH, A. D. 303. 

When Constantinus Chlorus and Galerius Maxim - 
ianus were Caesars for the fourth time, the Emperors 
Diocletian and Maximian issued an edict to the 
whole world, which was transmitted to the authori- 
ties of all the colonies or free cities of the Romans, 
and read to this effect: that they should demand 
the divine books and laws of the Christians at the 
hands of their bishops and teachers. A copy of this 
edict, among others, was posted up in the city of 
Thibaris, in Africa, on the fifth day of the month 
of June. 

Now when it came to pass that the fiscal Pro- 
curator of that place demanded of Felix the divine 
and Christian books, in order to burn them, Felix 
answered: "It were better, that I should be burned, 
than the divine Scriptures, because we must obey 
God rather than men. ' ' 

The Procurator said: "Nevertheless, the com- 
mand of the Emperors must have the precedence 
to thy word." 

Felix replied: "God's command comes before 
the commands of men. ' ' 

The Procurator said: "Consider well, what thou 
doest. ' ' 

Note. — Here we might produce the whole of 
the court proceedings as believed to have been re- 
corded by the clerk of the criminal court; but in 
order to avoid prolixity, we shall present to the 
kind reader, word for word, only the last and 
principal part of those proceedings. 

Having arrived there, the Proconsul or General 
commanded them to loose Felix, and asked him, 
saying: "O Felix, why wilt thou not deliver up the 
books of the Lord thy God? Or perhaps, thou 
dost not have any ? ' ' 

Felix answered: "Indeed, I have them, but I do 
not wish to give them to you. ' ' 

The Proconsul said: "Put Felix to death with 
the sword." 

When Felix had received the sentence of death, 
he said with a loud voice: 'T thank thee, O Lord, 
that thou hast redeemed me !" He was immediately 
led to the place where he was to die; at which time 
the moon was changed as into blood. This hap- 
pened on the 30th of August. 



174 



MARTYRS MIRROR. 



Having arrived at the place of execution, Felix 
lifted up his eyes toward heaven, and said with a 
loud voice: "O Lord God, I thank thee, that I 
have lived to be fifty-six years old. I have kept 
myself pure; have kept the Gospels or evangelical 
books; and have preached the faith and truth in 
their purity. O Lord God of heaven and earth, 
Jesus Christ ! I bow my neck to the sword, as an 
offering unto thee, who abidest in eternity, with 
whom there is and abideth glory and majesty for- 
ever and ever, Amen." 

Thus far the account of the martyrdom of Felix 
has been translated word for word from the Acta 
Proconsularia, that is, the records of the proceed- 
ings which were approved by the heathen judges 
and proconsuls. Compare Abr. Mell., isl book, 
fol. 117, col. 1, 2, with Act. Proconsid. extant sur 
torn 5, Octob. 24. 



PRIMUS AND FELICIAN, TWO BROTHERS, AFTER 

MANY TORMENTS, THROWN BEFORE LIONS 

AND BEARS, TO BE TORN BY THEM, 

BUT FINALLY BEHEADED, AT 

NUMENTA, IN ITALY, 

A. D. 303. 

In the year 303 two brothers, Primus and Felician, 
were brought prisoners before the criminal Judge 
of the city of Numenta, in Italy. He first examined 
Felician, and asked him, whether he would rather 
sacrifice to the gods, and live in honors, and see 
good days, or be tortured unto death with all 
manner of torments? 

Felician answered: "How canst thou speak to me 
of pleasant days? I am now eighty years old, and 
have been enlightened with the saving knowledge 
of Christ for about thirty years; yea, I am still find- 
ing the greatest joy of my heart in his service. And 
thou wouldst persuade me to forsake my Savior, 
and accept instead of him the vain lusts of this 
world ! Far be it from me; for I have resolved to 
cleave to Christ, my Lord and my God, to the very 
last breath of my life. ' ' 

Thereupon this good old man was put in prison, 
and his brother Primus brought forth, whom the 
Judge endeavored to persuade that Felician, his 
dear old brother, had apostatized. But Primus was 
confident that the contrary was true; therefore he 
said that it was a lie. Upon this, he was beaten 
with sticks, and burned on his loins with lamps. 
But he sang with the prophet David: "O Lord, 
thou has proved us with fire, as silver is tried." 

Then both were tormented, in different ways. 
Molten lead was poured down Primus' throat, 
while Felician was beaten with leaded scourges, 
nailed with his hands and feet to a stake, and in- 
humanly tortured. Both were cast before the lions 
and bears; but as these would not harm them the 
Judge caused the martyrs to be beheaded and their 
dead bodies laid on the ground for the dogs and the 
birds of the air. However, they were buried by the 
Christians. Acta per eundem. Also, A. Mell., 1st 
book, fol. 1 14, col. 2. 



THE THIRD YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 304. 

In the third year of the persecution, the obdurate 
heart of the bloodthirsty Emperor Diocletian had 
not yet softened, seeing he and his associate Max- 
imian steadily went on putting to death the poor 
Christian believers, as appears from the death of 
the following persons. 



APPHIAN, A GODFEARING YOUTH, DROWNED IN 
THE SEA, AT CESAREA, IN PALESTINE, BE- 
CAUSE HE DEFENDED THE HONOR OF 
JESUS CHRIST, AND REPROVED 
IDOLATRY, A. D. 304. 

When the third year of the aforementioned per- 
secution had begun, the second oppression of the 
Christians arose in Palestine, through letters which 
had been sent in the Emperor's name to Urbanus, 
the Proconsul; whereby the magistrates of every 
city were commanded : to exert the utmost dili- 
gence, that all Christians, men and women, old and 
young, would sacrifice to the gods; and that the 
criers should call together in the city of Cesarea, 
men, women, and children, to assemble in the tem- 
ples of the idols ; and also that the chief men of 
every quarter of the city should read off from their 
lists, the name of every citizen, so as to make it im- 
possible for any one to conceal himself. This caused 
great misery and distress throughout the whole 
city. 

When it came to pass, on the feast-day of the 
goddess Hecate, that the Proconsul of Palestine 
was engaged in offering his sacrifice, Apphian, who 
was not yet twenty years old, went undauntedly to 
the Proconsul, and reproved him for his wicked 
idolatry, admonishing him to desist from it. In- 
stantly the youth was frightfully torn as by wild 
beasts by the body-guards of the Proconsul, suffer- 
ing stripes without number from them, which he 
endured with great steadfastness. Thereupon he 
was imprisoned for a while, but was then brought 
forth again, and dreadfully tormented. He was 
beaten so inhumanly in his face and on his neck, 
that owing to the wounds and the swelling of his 
face he was so disfigured, that those who formerly 
knew him well, now no longer recognized him. At 
the command of the Proconsul they also took linen 
cloths, which they had saturated with oil, wound 
them around his bare legs, and then set them on 
fire, so that the flames leaped up high, consuming 
not only the flesh off the bones, but even melting 
the marrow within them, causing it to trickle down; 
which must have caused a pain beyond all compar- 
ison. But in all this he remained steadfast. Three 
days after this he was again brought before the 
Judge, and received sentence of death, namely, that 
he should be drowned in the sea; which sentence 
was executed on the second of April, A. D. 304. 
Compare Abr. Mell., 1st book, fol. 123, col. 1, 2, 
with Bus., lib. 8, cap. 14. 



MARTYRS MIRROR. 



175 



ULPIAN, A PIOUS YOUNG MAN, CAST INTO THE SEA, 

AND DROWNED, NEAR THE CITY OF TYRE, 

FOR THE TESTIMONY OF JESUS 

CHRIST, A. D. 304. 

About that time, almost in those very days, an- 
other youth, named Ulpian, was brought forth in 
the city of Tyre, who, after having been long and 
very severely tormented, was finally sentenced to 
an unusual death, for the testimony of Jesus Christ, 
namely: to be wrapped stark naked, together with 
a dog and an adder, in the fresh hide of an ox or 
cow and thus thrown into the sea. This sentence 
was executed near the city of Tyre ; but the sea 
shall give up its dead, and then shall this pious wit- 
ness of Jesus Christ, and his fellow-brethren be re- 
warded and crowned by the Lord with the crown 
of immortality. Vide supra Mellin., ex Euseb. 
Hist, lib. 8, cap. 15. 



AEDESIUS, BROTHER OF THE AFOREMENTIONED 

APPHIAN, FIRST BANISHED TO THE MINES OF 

PALESTINE, AND AFTERWARDS DROWNED 

IN THE SEA, AT ALEXANDRIA, FOR 

THE TESTIMONY OF THE LORD, 

A. D. 304. 

Shortly after the death of the martyrs Apphian 
and Ulpian, the enemies of the divine and Christian 
truth laid their hands on Aedesius, the brother of 
Apphian. After making many excellent confessions 
for the name of the Lord, he was sentenced to be 
sent as a slave to the mines of Palestine. 

Finally, when he happened to see, in the city of 
Alexandria, how the Proconsul pronounced sen- 
tence of death upon the Christians, and sometimes 
caused manifold indignities to be heaped upon aged 
persons, together with other wickednesses practiced 
by him, he boldly went into the court to the Judge, 
and openly reproved him on account of the unjust 
and wicked sentences he pronounced upon the 
innocent Christians. For this he was most unmerci- 
fully tormented, which pains he meekly and not 
less steadfastly endured. He was then thrown into 
the sea, and drowned, even as had been done with 
his brother. See the above cited books. 



AGATHOPUS, A DEACON, AND THEODULUS, A 

LECTOR, OF THE THESSALONIAN CHURCH, 

DROWNED NEAR THESSALONICA, FOR 

THE TESTIMONY OF JESUS CHRIST, 

A. D. 304. 

In that same year, two pious Christians of Thessa- 
lonica, Agathopus, a deacon, and Theodulus, a 
lector, ' of the Thessalonian church, were appre- 
hended for the testimony of Jesus Christ, and 
brought before Faustin, the Governor of the city. 
He first took up Theodulus, the younger, to tor- 
ment him, causing him to be stripped and bound. 



While Theodulus was being tormented, the crier 
called to him : ' ' Sacrifice, and thou shalt be re- 
leased. ' ' Theodulus answered : ' ' You may strip 
my body, but you shall never turn my heart and 
mind from the faith in God." 

As they both went to hear their sentence of death, 
their friends cried and wailed most bitterly, so that 
the sound of it seemed to ascend to heaven ; but 
Theodulus said to them, with a happy countenance: 
"If you weep for our old friendship's sake, I tell 
you, that you ought rather to rejoice, because we 
are tried in so honorable a conflict; but if you envy 
us this happiness, and are sad beeause you are not 
partakers of it, the door of blessedness stands open 
for you, too, and the proclamation of faith calls: 
Come ye all to Christ; but it gives the crown of 
eternal life only to those who are drawn back nei- 
ther by riches, nor by voluptuousness, nor by the 
honor of this world. ' ' 

Finally, the Judge gave sentence, that their hands 
should be tied behind their backs, and heavy stones 
be fastened to their necks, and that they should 
thus be drowned; which they steadfastly endured, 
and are therefore reckoned among the number of 
the holy martyrs. A. M., fol. 140, col. 1, ex Act. 
per Metaph. 



JULITTA OF ICONIA, AN HONORABLE WIDOW, 
AFTER MUCH FLEEING FINALLY BEHEADED 
FOR THE NAME OF THE LORD, AT TAR- 
SUS, IN CILICIA, A. D. 304. 

When Diocletian's persecution was at its highest, 
a certain widow of Iconia tried to flee from it ; 
wherefore she went with her child, which was three 
years old, from Lyconia to Seleucia, and from there 
to Tarsus, in Cilicia. But she could not remain con- 
cealed there from the heat of that persecution; for 
Alexander, the Proconsul who had jurisdiction 
there, apprehended her. After many vain efforts to 
persuade her to renounce the Christian faith, he 
caused her to be scourged with tough cowhides. 

In the meantime he endeavored to quiet the 
frightened child, called Quiricus, by many pleasant 
and coaxing words ; but the child resisted with 
hands and feet, refusing to be caressed by the ty- 
rant, and finally ran to his mother. However, the 
tyrant caught him up again; but this did not turn 
out very peacefully or pleasantly, for the child 
scratched his face, and kicked his sides, so that the 
pain quite enraged him. He therefore took the 
child by his legs and pitched him head foremost 
down the stone stairs. The mother, seeing this, 
thus addressed the tyrant: "Thou needst not think 
that I am so timid as to be conquered by thy cruel- 
ties; for the tearing of my body shall not intimidate 
me, nor the racking of my members move my 
spirit ; neither shall the threats of the fire, nor death 
itself be able to separate me from the love of Christ. 
The greater the torments are with which you 
threaten me, the more acceptable they are to me; 
for I hope thereby the sooner to come to my dear 
son, and to receive with him the crown of righteous- 
ness at the hand of Christ. ' ' 



176 



MARTYRS MIRROR. 



Upon this confession, the Proconsul had her sus- 
pended to the torture-stake, her flesh torn with 
iron combs, melted pitch poured over her naked 
body and fresh wounds, and finally caused her to 
be beheaded. Acta Fidelia, per Metaphrastem, 
compared with A. Mell., ist book, fol. 140, col. 1, 2. 



FORTY YOUTHS, WHO CONFESSED CHRIST THEIR 

SAVIOR, THROWN INTO A COLD POOL, AND 

BURNED ALIVE THE FOLLOWING DAY, 

AT ANTIOCH, A. D. 304. 

When the east as well as the west was exceed- 
ingly disturbed on account of the violence of the 
persecution, there manifested themselves in the 
east, namely at Antioch, forty pious youths, as val- 
iant champions of Jesus Christ, inasmuch as they 
openly and boldly confessed the Son of God, Jesus 
Christ, as their Savior. Thereupon, the Governor 
of that place, after they had been apprehended, 
strenuously exerted himself to move them from the 
faith; but when all his efforts proved unsuccessful, 
he had them stripped naked, in the coldest part of 
the winter, and cast into a very cold pool. But as 
they were still alive the next day, he caused them 
to be burned to powder. 

One of them, who in consideration of his extreme 
youthfulness had, through compassion, been re- 
stored to his mother, was placed by the latter with 
her own hands upon the wagon in which the others 
lay, and exhorted, to finish this blessed course with 
his fellow brethren. This happened in the third 
year of the persecution, A. D. 304. /oh. Gys., 
fol. 23, col. 3, ex Bas. de 40 Martyr. 



FOURTH YEAR OF THE PERSECUTION, COMMENCED 
A. D. 305. ■ 

Galerius Maximian, continuing in the persecution 
which had been begun, and carried into execution, 
with great bitterness, by Diocletian and Maximian, 
exercised much cruelty, through Peucetius, Quin- 
tinian, Theotecnus, and other Proconsuls, against 
the poor Christians; burning them alive; throwing 
them before the wild beasts, to be torn by them ; 
nailing them to crosses ; drowning multitudes of 
them in the sea; starving them to death in the 
prisons; beheading them; cutting off their hands 
and feet, and then giving them their life; but when 
they would make use of the favor granted them, 
spoiling them of all their goods, and driving them 
away into misery. 

Touching those who were slain there, the follow- 
ing, among others, are mentioned by name. 



SYLVANUS, JANUARIUS, SOSIUS, PROCULUS, PELA- 

GIA, THEONAS, CYRENIA, AND JULIANA, ALL 

OF WHOM LAID DOWN THEIR LIVES 

FOR THE EVANGELICAL TRUTH, 

A. D. 305. 

Sylvanus, Bishop of the church of Emissa, a city 

of Apamea, in Syria, was, with many others, thrown 

before the wild beasts, to be devoured by them. 



Januarius, Bishop of the church of Beneventum; 
Sosius, a deacon of the church of Misenum; Proc- 
ulus, deacon, at Pussolis, and others, were beheaded 
together. 

Pelagia was suffocated in a redhot ox. 

Theonas, with his companions, Cyrenia and Ju- 
liana, were deprived of life by other methods. Joh. 
Gys. , about the death of Januarius and Sosius. 
Abr. Mell., fol. 141, ex Act. per Johannem Janu- 
arii Diaconum conscripta per suriuni edila. 



THE FIFTH YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 306. 

In this year the persecution was not so severe as 
in some of the preceding ones ; wherefore there 
were not many martyrs at this time. However, the 
ancients have recorded a few, whom we shall pres- 
ently mention. 



THEODOSIA, A GODFEARING MAIDEN OF THE CITY 

OF TYRE, WHO CAME TO COMFORT THE 

BOUND MARTYRS, DROWNED IN 

THE SEA AT CESAREA, 

A. D. 306. 

When the fifth year of the tenth persecution had 
come, on the second day of the month of April, the 
Sunday of the resurrection of our Savior, Theodo- 
sia, a godfearing maiden of the city of Tyre, about 
eighteen years old, came to some bound martyrs at 
Cesarea, as they were standing before the tribunal, 
to receive their sentence of death. Her reason in 
doing so was affectionately to greet them, and to 
comfort them in their extremity. 

Thereupon she was instantly seized by the sol- 
diers, and brought before the Proconsul, who forth- 
with caused her to be maltreated as though he had 
been bereft of reason; for he did not have her tor- 
tured with all manner of dreadful torments, on her 
sides only, as was generally the custom, but he also 
caused her breasts to be torn open to the very 
bones, and then cut off. All this she suffered stead- 
fastly and with a happy countenance; but when by 
reason of the intensity of the pain she could scarcely 
draw her breath any longer, so that it seemed that 
she would soon cease to live, the Proconsul had her 
thrown into the sea; and thus this faithful heroine 
of Jesus Christ was numbered among her slain fel- 
low-brethren and sisters. See A. Mell., ist book, 
fol. 124, col. 2, 3, from Euseb., lib. 8. Also, / Gys. 
on the name Theodosia. 



PAMPHILIUS, AN ELDER OF THE CHURCH AT CES- 
'AREA IN PALESTINE, MOST MISERABLY MAR- 
TYRED THERE, FOR THE NAME OF JESUS 
CHRIST, A. D. 306. 

This Pamphilius was an elder of the church at 
Cesarea, and a very eloquent, learned and godly 
man. It is stated of him that after much suffering 
and tribulation he underwent' the conflict of martyr- 



MARTYRS MIRROR. 



177 



dom, for the name of Christ, and was thus num- 
bered among the heroes of the bloody banner of 
Jesus Christ. It appears that he was a special friend 
of Eusebius Pamphilius, so that some are of the 
opinion, that the latter took his surname Pamphilius 
from him. This much is certain, that he wrote the 
following concerning him, as ancient authors have 
informed us : " Among those who were variously 
afflicted and vexed, and kept in chains and bonds 
at Cesarea, by Urban, the Proconsul of Palestine, 
was also Pamphilius, my most faithful friend, who 
probably was the chiefest martyr of our time, and 
the most celebrated in all manner of virtue and god- 
liness." A. MelL, ist book, fol. 124, col. 3, 4, from 
Eusebius and Jerome, compared with J. Gys., 
fol. 26, col. 4. 



THE SIXTH YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 307. 

From among those who were put to death in the 
sixth year of Diocletian's persecution, we have 
selected the following. 



ENNATHAS, A CHRISTIAN MAIDEN FROM THE CITY 
OF SCYTHOPOLIS, BURNED ALIVE IN PAL- 
ESTINE, FOR THE CONFESSION OF 
THE CHRISTIAN FAITH, 
A. D. 307. 

When some Christians, in their zeal for the truth, 
had reproved Firmilian, the Proconsul of Palestine, 
for his great idolatry, and were put to death on this 
account, on the thirteenth of November, A. D. 307, 
a certain young maiden, named Ennathas, a native 
of the city of Scythopolis, came there on the same 
day, not of her own accord, however, but through 
compulsion, and, together with the others, boldly 
laid down her life for the name of Jesus Christ. She 
was at first most unmercifully treated, nay, in a 
manner too shameful and horrible for description. 
Finally, when she remained steadfast nevertheless, 
in the confession of her faith, the Judge pronounced 
sentence of death upon her, namely, that she should 
be burnt alive; and thus this pious martyr pressed 
through the strait gate, leaving her flesh on the 
posts; which the Lord shall afterwards crown and 
reward with glory and majesty. See, A. MelL, 1st 
book, fol. 125, col. 4, from Etcseb., J. Gys., fol. 26, 
col. 4. 



CATHARINA, AN HONORABLE MAIDEN OF ALEXAN- 
DRIA, BEHEADED AFTER MANY TORMENTS, 
FOR THE FAITH IN JESUS CHRIST, 
A. D. 307. 

It is stated that on the 25th of November of the 
same year, Catharina, an honorable maiden of Alex- 
andria, was beheaded, for the faith in Jesus Christ, 
after having suffered many torments. J. Gys., 
fol. 26, col. 4. 

12 



THE SEVENTH YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 308. 

It is stated that in the seventh year of the perse- 
cution the following persons were slain for the con- 
fession of the evangelical truth. 



SOME PIOUS CHRISTIANS WHO WENT TO VISIT 
THEIR CONFINED FELLOW-BRETHREN, APPRE- 
HENDED AT CESAREA, AND BANISHED TO 
THE MINES ; BUT THREE OF THEM, 
NAMELY, ARES, PROMUS, AND 
ELIAS, PUT TO DEATH AT 
ASKALON, A. D. 308. 

About the beginning of the year 308, some god- 
fearing Christians left Egypt, with the intention of 
journeying to Cilicia, to supply those, who for the 
confession of the faith had been banished to the 
mines there, with some needful things in their mis- 
ery and poverty. They were apprehended at Ces- 
area by the guard at the gate of the city. Some of 
them were sent into misery and slavery through the 
same sentence, which consisted in this, that the 
right eye was to be put out, and the left knee-pan 
cut away, and the wound seared ; and thus with 
one eye and one leg they were compelled to labor 
in this hard slavery. 

Three of their number were apprehended at As- 
kalon, in Palestine, and were tormented in various 
ways, because they steadfastly confessed their faith. 
One of them, named Ares, was burnt alive; the 
other two, Promus and Elias, were beheaded, and 
thus departed this life in a godly manner. A. MelL, 
1st book, fol. 126, col. 1, from Euseb. 



PETER APSELAMUS, A YOUNG MAN, BURNED ALIVE 

AT CESAREA FOR THE NAME OF JESUS 

CHRIST, A. D. 308. 

Shortly afterwards (on the nth of January), a 
pious man, called Peter, and surnamed Apselamus, 
was apprehended. He was a native of Amea, a vil- 
lage in the neighborhood of Elentheropolis. For 
some time he had led the life of a recluse, having 
retired into solitude to give himself over to divine 
meditations. 

Though the Judge and the other members of the 
tribunal had begged him again and again, to have 
compassion upon himself and his youth (for he was 
yet in the bloom of life), he disregarded it all, put- 
ting his entire confidence in the living and true God, 
whom he loved more than all this world contains, 
yea, than his own life. Finally he suffered his con- 
fidence in Christ, his Savior, to be tried, as precious 
gold, by fire, and was burned alive at Cesarea, for 
the name of Jesus Christ, having commended his 
soul into the hands of God. Idem, Ibidem, ex 
Euseb., lib. 8. 



178 



MARTYRS MIRROR. 



BIBLIS, AQUILINA, AND FORTUNATA, THREE GOD- 
FEARING CHRISTIAN WOMEN, PUT TO DEATH 
FOR THE DIVINE TRUTH, IN PALESTINE, 
A. D. 308. 

Among various other martyrs who suffered for 
the testimony of Jesus Christ in the seventh year of 
Diocletian's persecution, we have noticed that there 
were also several honorable Christian women who, 
from love to their Savior, did not hesitate to give 
their lives for the truth. They were called Biblis, 
Aquilina, a girl of twelve years,' and Fortunata, a 
maiden of Cesarea; who together laid down their 
lives for the truth, in Palestine. f. Gys., fol. 26, 
col. 3, compared with A. M., fol. 131, col. 3, ex 
Mart. Rom. Me?iol. Grec. Metaphrast. 13 Junii. 



THE EIGHTH YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 309. 

It is related that at this time the modes of torture 
and of putting to death were various. Some were 
beheaded with the axe, as was mostly done with the 
martyrs in Arabia. Some had their legs broken on 
the wheel, as was the case with those who confessed 
the name of Christ in Cappadocia. Others were 
hung up by their heels, with the head close to the 
ground, and then suffocated by a small fire, as was 
the case in Mesopotamia. Some had their noses, 
ears, hands, feet, and other members, cut off, as 
was done to those at Alexandria. At Antioch some 
were roasted on frying-pans, not unto death, but to 
intensify the pain. But the sufferings inflicted upon 
the poor martyrs in Pontus are horrible to relate; 
for some had sharp splints of reed thrust between 
the nails and the flesh of their fingers; others had 
melted lead poured over their naked bodies; some 
had their secret parts singed and seared, in the in- 
vention of which tortures the judges and proconsuls 
vied with one another, even as though they wished 
thereby to manifest their great ingenuity, and their 
tyranny against the Christians. See concerning 
this, A. Mell., fol. 128, col. 1, 2. 



TWO SISTERS AT ANTIOCH DROWNED IN THE SEA, 

BECAUSE THEY WOULD NOT RENOUNCE 

CHRIST THEIR SAVIOR, A. D. 309. 

In the eighth year of Diocletian's persecution, 
that is, A. D. 309, there were at Antioch two sisters, 
young maidens, of modest manners and pious life, 
intelligent and well-informed in the way of godli- 
ness; so that the world was not worthy, to contain 
them any longer. They were apprehended and ex- 
amined, and, clinging steadfastly to Christ, cast 
into the depths of the sea, and drowned, by the 
servants of Satan. See the abovenamed author, in 
the same book, fol. 129, col. 1, from Euseb. 



IRENE AND HER TWO SISTERS, BURNED ALIVE FOR 
THE TESTIMONY OF JESUS CHRIST, A. D. 309. 

In the records written, through the clerk of the 
criminal court, by the Proconsul Dulcetius, con- 
cerning some pious martyrs, there is pronounced, 
at the close, a certain sentence of death over three 
sisters, who steadfastly continued in the truth of 
Christ. The last part of the aforementioned records 
contain, in regard to this, the following words: 
"And when he (Dulcetius) had demanded paper, 
he wrote this sentence of death: 'Whereas Irene 
would not obey the decree of the Emperors, and 
sacrifice to the gods, and does still remain a Chris- 
tian, therefore I command that she be burned alive, 
as her two sisters were. ' ' ' 

When the criminal Judge had pronounced this 
sentence upon Irene, the soldiers took her and 
brought' her upon an elevated place, where her 
sisters had died; and when they had built a great 
fire of wood, they made her climb upon it, and 
there, after singing sweet psalms and hymns of 
praise to the honor of God, she was consumed by 
the flames. A. Mell., fol. 130 and 131, col. 1, ex 
Act. Ver. Proconsular, apud Metaph. Also, Acta 
cognitionis novissime diei. 



PETER, NILUS, AND P. MYTHIUS, BURNED IN EGYPT; 

FORTY BEHEADED; MARTIONILLA, EUPHRA- 

TESIA, SEVEN BROTHERS, AND OTHERS, 

PUT TO DEATH AT ANTIOCH, 

A. D. 309. 

It is stated that besides the aforementioned 
martyrs there were put to death by fire in Egypt, 
for the name of the Lord, three pious Christians, 
named Peter, Nilus, and P. Mythius; forty others 
were beheaded; and for the same reason, Martion- 
illa, Euphratesia, seven brothers, and various others, 
also laid down their lives for the truth, f. Gys., 
fol. 27, col. 1. 



THE NINTH YEAR OF THE PERSECUTION, COM- 
MENCED A. D. 310. 

The ancients tell us that Maximinus Jovius insti- 
tuted at this time a special persecution at Antioch, 
through the instrumentality of one Theotecnus; to 
which end he caused an image to be erected, in 
honor of Jupiter Philius (the god of friendship), by 
which — whether through Satan or through jugglery 
— certain oracles were uttered, to the effect, that 
God had commanded that the Christians, as his 
special enemies, should be driven out of every 
country, city, and field, and be exterminated, the 
sooner the better. A. Mell., fol. 134, front Euseb. 

It is easy to judge that this false and blood-thirsty 
voice, having fallen as a true oracle into the hearts 
of the heathen, caused not a little shedding of blood, 
oppression, and burning among the innocent and 
defenseless lambs of Christ, as we shall presently in 
some measure show. 



. 



MARTYRS MIRROR. 



179 



LUCIAN, AN ELDER OF THE CHURCH OF CHRIST 

AT ANTIOCH, AFTER HAVING CONFESSED THE 

FAITH, CAST INTO PRISON, AND PUT TO 

DEATH THERE, A. D. 3IO. 

Among the many pious witnesses of Jesus Christ, 
who laid down their lives for the truth, Lucian, 
who was an elder of the church at Antioch, was not 
one of the least; for it is stated of him, that he was 
a very godly, wise, and eloquent man, well versed 
in the Scriptures, but above all, that he boldly 
sealed all this with his blood and death, to the 
honor of God. 

The Judge asked him as he stood before his 
judgment seat, saying: "O Lucian, how does it 
come that thou, who art such a wise man, dost 
follow this sect, for which thou canst give no reason 
at all ? Or, if thou hast any, let us hear it. " 

Having obtained permission to speak, he made a 
very excellent and glorious profession of his faith; 
which would well deserve a place here, were we 
not, in order to avoid prolixity, compelled to omit 
it. As soon as he had ended his confession, and 
the people had, in some measure, been drawn over 
to his views, the Judge commanded them to lock 
him up again in prison, and to put him to death 
there; which, as the ancient writers relate, was 
accordingly done. But God shall reveal it all on 
the last day, and reward every one according to his 
works. Compare with A. M., fol. 135, col. 1 — 4, 
ex Eusebio and faiffino, in Hist. Eccles. Hier. 
Catal. in Luciano. 

Note. — Some place this Lucian in the tenth 
year of the persecution, namely, in A. D. in. 



PETER, FAUSTUS, DIDIUS, AND AMMONIUS, WHO 

MINISTERED TO THE CHURCH OF JESUS CHRIST 

AT ALEXANDRIA, PUT TO DEATH FOR 

THE FAITH IN THE SON OF GOD, 

A. D. 310. 

At this time there were persecuted, by virtue of 
the bloody decree of Maximian, a number of god- 
fearing and learned men, who adhered to Christ 
by a true confession; of whom we shall briefly pre- 
sent a few, mentioning also the place and time of 
their death. Peter, bishop of the church of Christ 
at Alexandria, and Faustus, Didius, and Ammonius, 
all three elders, were put to death for the faith in 
Jesus Christ, on the 28th day of November, A. D. 
310. There were also several other bishops in Egypt, 
who laid down their lives for the same reason. Com- 
pare/ Gys., fol. 27, col. 1, with A. Mell., istbook, 
fol. 136, col. 4, from Eusebius, Epiphanius, Atha- 



andria, because of her Christian faith, at the time 
when Maximian had issued a decree authorizing 
every one to kill the Christians wherever they might 
be found. / Gys., fol. 27, col. 2. 



ANYSIA, A YOUNG GIRL OF THESSALONICA, SLAIN 

IN THE TEMPLE, AT ALEXANDRIA, BECAUSE 

OF HER CHRISTIAN FAITH, A. D. 310. 

Anysia, a girl of Thessalonica, born of wealthy 
Christian parents, was slain in the temple at Alex- 



DEMETRIUS, A CHRISTIAN TEACHER, PUT TO DEATH 
FOR THE TRUE CHRISTIAN TRUTH, AT ALEX- 
ANDRIA, A. D. 310. 

At the same time and place, also Demetrius, a 
remarkably virtuous and zealous teacher, sealed 
the genuine, divine and Christian truth with his 
blood. Idem, Ibidem. 



THEODORUS, PHILEMON, AND CYR1LLA, PUT TO 

DEATH FOR THEIR LOVE TO THEIR SAVIOR, 

A. D. 310. 

Besides the preceding ones, we find that there 
were put to death, for the name of the Lord, and 
their love to their Savior, Theodorus, a bishop of 
the church of Christ, Philemon, and Cyrilla. See 
the abovementioned author, in the same book, 
fol. 27, col. 3, ex Vine, lib. 12, cap. 149. 



THE TENTH OR LAST YEAR OF THIS PERSECUTION, 
COMMENCED A. D. 3II. 

We shall speak but briefly of the last year of this 
persecution, since ancient writers have left us little 
information in regard to it. Nevertheless, there were 
some at that time, who laid down their lives for the 
truth; among whom the following are mentioned. 



EUGENIUS, AUXENTIUS, MAODATIUS, AND MANY 

OTHERS, AFTER MANY TORMENTS PUT TO 

DEATH IN VARIOUS WAYS, FOR THE 

TESTIMONY OF JESUS CHRIST, 

A. D. 311. 

Eugenius, because he confessed Christ, and had 
reproved the wickedness of the heathen, had his 
tongue cut out, and his arms and legs broken, and 
thus departed this life, steadfastly continuing in the 
Lord. 

Auxentius, a deacon of the Christian church at 
Auracea, in Asia, was beheaded for the same reason 
— for the faith in Christ. 

Maodatius was hung up by his toes, and, having 
been pierced with red-hot awls, and burned with 
torches, was deprived of life, for the testimony of 
Jesus. 

Besides these, many others were put to death 
for the faith, whose names cannot be given; hence 
we shall content ourselves with those already 
mentioned. See J. Gys. , fol. 27, col. 4, at the foot, 
and fol. 28, col. 1. 



180 



MARTYRS MIRROR. 



In the Introduction to the Martyrs Mirror, fol. 
44 and 45, there are mentioned, besides the ten 
general persecutions, which we have described, two 
others, there called the eleventh and the twelfth 
persecutions; of which the former is said to have 
begun, A. D. 316, under Lucinius,.who, together 
with Constantine the Great, reigned in the east; and 
the second, A. D. 362, under Julian the Apostate. 
But since other eminent writers do not pronounce 
these persecutions as general ones, we shall give 
no special account of them; however, if any true 
martyrs were put to death at that time, we hope to 
mention each in his proper place. Under Lucinius, 
there laid down their lives for the faith in the Son 
of God, according to the testimony of the ancients, 
the following persons. 



BASILEUS, BISHOP AT PONTUS; AMMON, A DEACON; 

ABOUT FORTY WOMEN; AND OTHERS, PUT TO 

DEATH BY FIRE, WATER, AND ICE, 

A. D. 316. 

When it was thought that the previous perse- 
cutions, especially that under Diocletian and Max- 
imian, should have quenched the blood-thirstiness 
of the great, Lucinius, who occupied the imperial 
throne in the east, was still not content therewith. 
For when the winds of blood, fanned on by Satan, 
blew through his head, he caused to be put to death 
without meixy, various pious Christians, namely: 
Basileus, bishop of the church of Christ at Amasen, 
in Pontus; Ammon, a deacon; and about forty 
women, whom he had killed, some by fire, and 
some by water; as well as various other pious mar- 
tyrs, whom he had put in the cold ice, thus causing 
their death. This happened about the tenth year 
of the reign of Lucianius, which agrees with A. D. 
316. Introd., fol. 44, col. 1, 2. 



TWO BROTHERS, DONOTIAN AND ROGATIAN, BE- 
HEADED FOR THE TESTIMONY OF JESUS 
CHRIST, A. D. 360. 

There were two brothers, Donotian and Rogatian, 
natives of Italy; one of whom, Donotian, had ac- 
cepted the true Christian faith, and been baptized 
upon it; but the other, Rogatian, had not yet re- 
ceived baptism, was however a neophyte or cate- 
chumen, having been brought to the knowledge of 
the Christian truth through the instrumentality of 
his brother. Both were apprehended. Then Roga- 
tian wished greatly that he had been baptized, for 
he knew that he would have to die; but that could 
not be, as there was no opportunity. His brother, 
Donotian, therefore prayed to God, that his blood 
might be accounted to him for the sacrament of 
baptism. The next day both were beheaded, A. D. 
360. P. J. Twisck, Chron., \th book, fol. 106, 
col. 2, from, the tract, Grondig Bewijs van den 
Heyligen Doop, letter B. Also, Leonh. , in tract. , 



lib. 2. These authors must be compared with each 
other. 

The persecution which took place under Jalian, 
the Apostate, did not destroy the bodies as much 
as the souls. For since he was a very crafty man, 
and had an eloquent, yet deceitful, tongue, he did 
more harm to the church of God by his flattery, 
than by tyranny. Nevertheless, several of the true 
Christians were martyred under his reign; who 
would rather through the way of death enter life 
eternal, than through the way of temporal life, by 
flattery, fall into eternal death and damnation; as 
shall presently be shown. 



JOHN AND PAUL, WHO OPPOSED WAR, PUT TO 

DEATH AS HERETICS, UNDER JULIAN THE 

APOSTATE, ABOUT A. D. 363. 

There were two special friends, John and Paul, 
who opposed war and bloocfshed. They were called 
to war, and urged to engage in it, but as they 
would not consent to it, they were therefore, as 
well as because of their true Christian confession, 
put to death as heretics. .Concerning this, different 
authors write thus: "John and Paul had to die, 
because they would not engage in warfare, but re- 
plied to the Apostate: 'We are Christians; it is not 
lawful for us to engage in war. ' " In Grondelijke 
Verklaringe Danielis, en Johannis Openbaringe, 
printed at Harlem, A. D. 1635, page 56, from 
various other authors. 



SOME PIOUS PEOPLE, WHO, IN ACCORDANCE WITH 

THE DOCTRINE OF CHRIST, REFUSED TO 

ENGAGE IN WARFARE, VERY CRUELLY 

PUT TO DEATH BY THE EMPEROR 

VALENS, A. D. 368. 

After the death of the Emperor Julian, Jovian 
reigned, and after the death of the latter, the empire 
devolved on Valentinian, who is commonly called 
Valens. He, too, stained his hands with the blood 
of the Christians, yet not so excessively as some of 
his predecessors. Nevertheless, he cannot be ex- 
cused, seeing he caused some pious people who 
observed the doctrine of Christ to be put to a very 
cruel death, because they, like the abovementioned 
John and Paul, refused to perform military service. 
Compare P. J. Twisck, Chron., 4th book, p. 114, 
col. 1, with Jan. Crespin, in his tract, treating of 
the oppressions, fol. 114. 

We might have adduced more martyrs for this 
century, but since that which the ancients have 
written with respect to their lives, as well as their 
faith and religion is doubtful, we have not deemed 
it well to proceed further, and shall, therefore, 
content ourselves with the true martyrs of whom 
we have already given an account, and those of 
whom we hope to give an account in the following 
centuries. 



MARTYRS MIRROR. 



181 



AN ACCOUNT OF THE HOLY BAPTISM 

OF THE MARTYRS IN THE FIFTH 

CENTURY. 



SUMMARY OF BAPTISM IN THE FIFTH CENTURY. 

[We have begun this century with the fifth chap- 
ter of the Centuries Magdebitrgenses ; the contents 
of which may be examined. 

Vincent Victor opposes Augustine in the matter 
of infant baptism. 

Synesius Syrenus, baptized on his faith, by The- 
ophilus. 

The fourth council of Carthage establishes, that 
those who desire to be baptized, must first be ex- 
amined, and sounded relative to their faith. 

Sedulius maintains that baptism is a regeneration, 
and, moreover, exhorts the young to baptism. 

Hilarius of Syracuse asserts the salvation of chil- 
dren that die unbaptized. 

The edict of Honorius and Theodosius against 
the Anabaptists. 

The council held at Carthage, under Aurelius, 
against those who denied original sin, infant bap- 
tism, and predestination, adopts resolutions entirely 
different from the decree of the aforementioned 
fourth council of Carthage. 

The edicts of Honorius and Theodosius, in sup- 
port of said council. 

Maximus teaches the baptism of Christ; Crescon- 
ius and his adherents are pronounced Anabaptists; 
Cyril of Alexandria speaks soundly on baptism, 
and opposes the errors of the Nastorians and Val- 
entinians. 

An account, from Socrates, of many persons at 
Alexandria, who hastened to baptism, and were 
baptized on confession of their sins ; as also, of a 
sick Jew, who was baptized, and of one who re- 
ceived baptism after much fasting. 

Faustus Regiensis teaches that for baptism the 
will [consent] of him that is baptized is necessary. 

Evragius makes mention of the baptism of the 
candidates, that is, of those who had previously 
been instructed. 

Eucherius maintains that that believer who dies 
unto sin is rightly baptized. 

Carthaginian women who waited for baptism. 

In the Council of Arausica rules are made respect- 
ing the baptism of the dumb, the weak, and cate- 
chumens. 

Nazarius, the son of Perpetua, a Christian woman, 
is baptized after previous instruction. 

In the margin mention is made of one Montluck, 
who adduces the resolutions of various councils, 
against the killing of heretics; as also, the views of 
Gelasius concerning the holy Supper. 

Salvian of Marseilles, on renouncing Satan, con- 
fessing the faith in God, which it was customary to 
do at baptism. 

Authymius, Sisinnius, and Sociorus, baptized 
after having been instructed for seven days. 

Nolanus mentions the hymns which it was cus- 
tomary to sing at baptism. 



Anabaptism condemned in the fourth council of 
Rome. 

An account of many who separated from the 
church of Rome, and, though baptized in their in- 
fancy, were baptized upon faith; as also, what the 
Pope (or Bishop of Rome) decreed against this. 

Primasius' explanation of I Tim. 6:12; its appli- 
cation to adult candidates for baptism. 

Fulgentius calls baptism a sacrament of faith and 
repentance. 

In the margin it is stated how vehemently Leo 
inveighed against the bishops of Campania, etc., 
who, accoi'ding to his judgment, did not administer 
baptism aright. 

The conclusion is from P. J. Twisck, who says 
that ancient church history, other writers ex- 
cepted, makes no mention of infant baptism before 
A. D. 500.] 

We shall begin the fifth century, concerning bap- 
tism, with the fifth chapter of Jacob Mehrn. His- 
tory of Baptism, who commences his account of 
baptism at that time thus : ' ' Henceforth we shall 
not dwell upon quite so many testimonies taken 
from the ancient fathers and church historians, as 
had necessarily to be the case in the preceding cen- 
turies, in order to prove that during the first four 
centuries after the birth of Christ, infant baptism 
had neither in the holy Scriptures nor in the au- 
thentic books of the teachers of the church, a firm 
foundation; that is, that it had been ordained by 
Christ, or that it was an apostolic institution or tra- 
dition. But we shall in future content ourselves 
with such testimonies and historical records as best 
agree with the truth of the ordinance of the bap- 
tism of Jesus Christ, in order that we may thereby 
strengthen ourselves in that truth and in the true 
faith." Bapt. Hist., page 394. 

A. D. 401. — About the beginning of this cen- 
tury, opposition was made against infant baptism 
and its advocates, among which advocates in favor 
of infant baptism Augustine showed himself none of 
the least, although he himself had been baptized 
upon faith, as has previously been mentioned. He 
was opposed by a certain bishop, by the name of 
Vincent Victor, who, notwithstanding Augustine's 
authority, attacked infant baptism, and, as it ap- 
pears, withstood it with conclusive arguments from 
holy Scripture. But how it finally ended between 
the two parties, of this I find no account; mention 
is made, however, of the matter itself, by Vicecomes 
{lib. 2, cap. 1), who says that Augustine {lib. 3, de 
anima, et ijus orig., cap. 14), mentions a bishop 
called Vincent Victor, who contended with him 
about infant baptism. Bapt. Hist., page 448. 

Note. — Vincent taught that in the Supper the 
figures of the body and the blood of Christ are 
administered. Also, that the bread and the wine 
continue in their own substance. Book of the two 
natures. Also, Samuel Veltius, in Geslacht- regis- 
ter, page 124. 

A. D. 402. — About this time, the very old and 
excellent orator Victorinus was baptized on confes- 
sion of his faith; of which we find the following in 
the 2d chapter of the 8th book of Augustine 1 s 



182 



MARTYRS MIRROR. 



Confessions : " O Lord God, who hast bowed the 
heavens under thy feet; thou hast come down and 
touched the mountains, and smoke has issued from 
them; how wonderfully hast thou long since come 
into the heart of this Victorinus !" 

' ' He read the holy Scriptures, as Simplician told 
me, and most diligently examined and investigated 
whatever he found written concerning the Christian 
religion. He then, said to Simplician, not openly, 
but secretly, as friend speaks to friend : ' Know that 
I am now a Christian.' Simplician answered: 'I 
shall not believe it, I shall not count thee among 
the Christians, unless I see thee in the Christian 
church.' (A little further on:) But suddenly and 
quite unexpectedly he said to Simplician, as the 
latter told me: 'Come, let us go to the church; I 
will become a Christian. ' Simplician, not knowing 
where he was, for joy, accompanied him there. 

' ' Having been instructed in the principles of the 
faith, Victorinus soon after had his name registered, 
that he might be regenerated through the sacra- 
ment of baptism. 

"Finally, when the hour had come for him to 
make his confession (for which confession, at Rome, 
a customary formula was learned, and then deliv- 
ered from an elevated place, in the presence of all 
the Christians, by those who prepared themselves 
for baptism), the overseers, as Simplician told me, 
offered to let him make it privately, as was the cus- 
tom to propose to those who it was feared might, 
through diffidence, be unable to proceed. But he 
said that he would rather profess his salvation in the 
hearing of all the Christians, than otherwise. 

"When he had ascended the elevated place to 
make his confession, all who knew him pronounced 
his name with secret joy. But who was there that 
did not know him? For, from the mouths of all 
that were assembled, in mutual rejoicing with him, 
there arose the glad shout: Victorinus! Victorinus!" 

A brief account of this is also given in Bapt. 
Hist., page 461. 

From the above words quoted by us from Augus- 
tine, it certainly appears that at the time when said 
Vistorinus was baptized, there existed even in 
Rome, where this baptism took place, churches 
which, notwithstanding Antichrist began to lift up 
his head there in some measure, endeavored with 
all diligence to observe the true baptism of Jesus 
Christ, which is administered upon faith. For, the 
statement, that in Rome, that is, in the church 
which is spoken of here, was the custom, that those 
who prepared themselves for baptism, learned, for 
their confession, a customary formula, and then de- 
livered it from an elevated place in the presence of 
all the Christians, incontrovertibly indicates that 
there the pure doctrine of Jesus Christ was still ob- 
served in this respect. 

Matt. 10:32: "Whosoever therefore," says Christ, 
"shall confess me before men, him will I confess 
also before my Father which is in heaven." Again, 
Rom. 10:10: "For with the heart man believeth 
unto righteousness; and with the mouth confession 
is made unto salvation. ' ' This faith and this confes- 
sion are necessary to baptism. Acts 8:37; 22: 16. 

Bapt. Hist., page 459; Vicecom., lib. 3, cap. 24. 



At the time of Augustine, that is, at the time of the 
aforementioned Victorinus, when virtue and chris- 
tian simplicity were still reigning, the examinations 
of the catechumens were conducted with much 
strictness, and great frequency, in the night- 
watches of the believers, as is shown by his words. 
Lib. 2, de Symbola ad Catechum. , cap. 1. 

A. D. 402. — Synesius Syrenus, an upright, pious 
man, became, from a heathen, a Christian'; was 
baptized by Theophilus, and afterwards appointed 
by him bishop of Ptolemais. P. J. Twisck, Chron., 
$th book, page 138, col. 1, from Evagrius, lib. 1, 
cap. 15. Mer., fol. 334. 

It is true, that it is stated of Synesius Syrenus, 
that his faith was not perfect with regard to all the 
parts of the Christian religion, concerning which 
historians specially mention one particular point; 
but it is also stated that Bishop Theophilus, who 
baptized him, was in hopes, that, in the course of 
time, he would judge better on this point, which, it 
seems was also the case, since, as it is stated, The- 
ophilus afterwards appointed him bishop of Ptole- 
mais. 

However, we would not commend this part of 
the matter, namely, to baptize any one without per- 
fect faith or confession, especially if an essential 
point is wanting; but this we commend, that not 
children, but adult persons, who are commended as 
pious are baptized, and, from heathen, desire to 
become Christians, as is stated to have been the 
case here. 

A. D. 406. — At this time it was resolved at Car- 
thage, " That the candidates shall give in their names, 
and after they shall have been examined long, and 
diligently tried, with the imposition of hands, they 
shall be baptized." Also: "That a bishop, before 
he be allowed to minister, shall be well examined 
in doctrine and life. ' ' Also : ' ' That fellowship with 
the excommunicated shall be avoided, and the pen- 
itent received back again. " P. J. Twisck, Chron. , 
$th book, page 139, col. 2,. from Grond. Bew., let- 
ter B. B. Valent. Beyer, fol. 603. Also, Bapt. 
Hist., page 447. ex Cone. Carth. 4, cap. 88. 

Here applies the annotation of P. f. Twisck, in 
Chron., 5th book, page 153, col. 1: "In the fourth 
council of Carthage," he writes, "it was decreed, 
That applicants for baptism shall first be examined 
for a long time, shall abstain for a time from wine 
and meat, and, having been diligently tried with 
imposition of hands, shall be baptized." From 
Chron. , Seb. Franck, of the Latin councils held in 
Africa and Europe, letter C. The time of this 
council is fixed by P. J. Twisck (from Seb. Fr.) 
A. D. 436; but he has previously given A. D. 406 
as the date, and hence we leave it thus; others, 
however, give A. D. 416 as the date. 

Beloved reader, this is a very different decree 
from an earlier one, also one made at Carthage, in 
the time of Cyprian, about A. D. 250, by sixty-six 
bishops, in which it was established, Contra Fidum, 
that infants should be baptized immediately. This 
is certainly, we say, a very different decree, since 
infant baptism is not confirmed, but, much more, 
annulled by it; and thus we see that in the course 
of time some had grown wiser. Not, that it is our 



. 



MARTYRS MIRROR. 



183 



purpose to prove by councils, our view touching 
the true baptism, which must be administered upon 
faith; not at all, for we find in nothing less pleasure, 
than in the decrees of councils, in so far as they 
come short of the word of God. Besides, this point 
needs not to be proved by councils, as it is ex- 
pressed in the holy Scriptures; we simply mean to 
show thereby that also at that time there were per- 
sons who, even in the very place where infant bap- 
tism had been ratified, confirmed the true baptism 
of Jesus Christ, which must be administered upon 
previous examination, and has its foundation in the 
holy Scriptures. As to this, that the candidates 
were commanded, first to abstain for a time from 
wine and meat, we leave that as it is, neither com- 
mending nor condemning it, as being a thing which, 
without sin, may be observed or omitted, provided 
no superstition is connected therewith. 

A. D. 410. — Bapt. Hist., page 408. Sedulius 
writes, on Rom. 5: "No man suffers condemna- 
tion, except through Adam; from which men are 
redeemed through the washing of regeneration." 

But what else is the washing of regeneration, than 
the death of the old man, and the putting on of a 
new life, which is signified by baptism ? See Rom. 
6:3, 4;_Eph. 5:26, 27; Tit. 3:5; 1 Pet. 3:21. 

Again, Sedulius, on Rom. 6, says: "Paul would 
have baptism so sure and perfect as to make it im- 
possible for the recipient to sin any more. When 
the grace of God came upon us through Christ, and 
the spiritual washing reigned in us through faith, 
we began to live unto God, being dead unto sin, 
that is, the devil. And thus, baptism is an earnest 
and figure of the resurrection; and hence it is ad- 
ministered with water, that, as water washes away 
impurities, and even so we through baptism, we 
believe, are spiritually cleansed and purified from 
all sin." 

Further: "Know that through baptism you, who 
have become a member of his body are crucified 
with Christ. He hung on the cross with an innocent 
body, that you might hang on the cross the guilty 
one." 

Again, on 1 Cor. 5: "O that you may be a new 
leaven; that you may be mixed with the grace of 
holy baptism, as flour is mixed with water." This 
he seems to speak to those, who, though they had 
reached adult years, yet did not make any prepara- 
tions, but deferred both their baptism and their 
regeneration. 

Again, on 2 Cor. 5 : "If any man be in Christ, 
he is a new creature:" that is, he that is renewed, 
through the sacrament of baptism. 

We will not detain you, dear reader, with expla- 
nations on the above passages of Sedulius, since 
they, without explanation, are so clear, that even he 
that has but little understanding in divine things, 
can manifestly see, yea feel, that the baptism de- 
scribed by Sedulius savors not in the least of infant 
baptism, since the conditions he mentions in con- 
nection with it, as faith, regeneration, crucifying the 
old man, can not be comprehended, much less ful- 
filled by infants. 

A. D. 411. — Bapt. Hist., page 444, ex Cen- 
turia 5. Magdeburgensis, fol. 664. Augustine writes 



that Hilarius, a teacher at Syracuse, wrote: "When 
an unbaptized child dies, it can not justly be 
damned, since it was born without sin." 

A person unacquainted with the condition of 
things at that time, may perhaps think that with 
these words Hilarius of Syracuse, contributed but 
little to the abolishment of infant baptism; but he 
that is familiar with it, will instantly see that thereby 
he utterly denied infant baptism, and stripped it of 
its virtues. It deserves mention, that in those times 
infant baptism was based upon original sin, so that 
it was thought that infants, for the removal of said 
original sin, must necessarily be baptized ; from 
which the conclusion was derived, that infants that 
were not baptized, and, consequently (in their opin- 
ion), not cleansed from original sin, must neces- 
sarily be damned, as is still taught at the present 
day by the Papists. 

Whenever then, any one denied original sin, the 
foundation of infant baptism, he denied infant bap- 
tism itself, yea utterly annihilated it. This did Hilar- 
ius of Syracuse, who denied original sin in new- 
born infants, and, consequently, infant baptism ; 
wherefore he, according to Augustine, frankly said: 
' ' When an unbaptized child dies, it cannot justly 
be damned, since it was born without sin. ' ' 

A. D. 412. — Bapt. Hist, page 407. Theodo- 
retus, in chap. 10, says: "In the law they used 
sprinklings, and frequently washed the body; but 
they who order their life according to the New 
Testament, purify the soul by holy baptism, and 
free the conscience from previous stains. ' ' 

Again, in Epist. Divin. Decret.: "But instead 
of those sprinklings, the gift of holy baptism is suf- 
ficient for those who believe; for it grants not only 
remission of old or previous sins, but it also im- 
plants (that is. into those who are thus baptized), 
the hope of promised good things; it makes us par- 
takers of the death and resurrection of the Lord; 
it imparts the communion and gifts of the Holy 
Ghost; it makes us children of God, and not only 
children, but also heirs of God, and joint heirs with 
Christ. ' ' 

Again, quaest. 19 on Levit. : "He that believes in 
Christ the Savior, when he is sanctified by the water 
of holy baptism, is also cleansed from the stains of 
sin." 

Again, quaest. 1 on Jos.: "As the priests who 
bore the ark, went first into Jordan, whereupon 
all the people, with Joshua, the princes, and the 
prophets, passed through; even so, when John be- 
gan to baptize, Jesus the Savior hallowed, as it 
were the nature of the water; and the believing peo- 
ple entered through holy baptism into the kingdom 
of God." 

Who does not see that Theodoretus who wrote 
A. D. 412, and afterwards, indicates with all the 
circumstances, that he recognized no baptism, than 
that which is accompanied with faith and repent- 
ance; for when, in the first place, he says: "Those 
who order their lives according to the New Testa- 
ment, purify the soul by holy baptism," and then 
says: " Instead of those sprinklings, the gift of holy 
baptism is sufficient for those who believe," and 
finally adds: "The believing people entered, through 



184 



MARTYRS MIRROR. 



baptism, into the kingdom of God," he certainly 
indicates that he does not in any wise speak of the 
baptism of infants, since they have neither the 
knowledge nor the ability, to order their lives in 
accordance with the New Testament, or to believe," 
which are here put down as absolute conditions in 
the candidates for baptism. 

Note. — Theodoretus taught that the figures of 
the Supper, namely, the bread and the wine, in no 
wise change their nature, but remain as they are, 
after consecration. Dialog. 2, Sam. Velt., in Ge- 
slaght-register, pages 123, 124. 

A. D. 413. — As those Christians greatly in- 
creased, who valued only the baptism which is ad- 
ministered upon faith, and, consequently rebaptized 
(as not having been baptized aright) those who had 
been baptized by unbelievers or in infancy, when 
they attained to the true faith, the Emperor Theo- 
dosius, A. D. 413, issued an edict, against the Ana- 
baptists, commanding that they should be put to 
death. Introduction, page 47, col. 2, from C/iron. 
Baron., num. 6. 

But lest any one should think that the people 
who, under the name of Anabaptists, were threat- 
ened with death by the Emperor Theodosius, held, 
with regard to this point, views different from those 
maintained by the Baptists of the present day, who 
are likewise called Anabaptists, it is expedient to 
mention what was said about their views by the 
inquisitor of Leeuwaerden, in opposition to one of 
our latest martyrs, namely, Jagues d'Auchi. When 
Jagues wanted the inquisitor, who appealed to the 
Emperor's edict, to prove that said edict was just 
or founded on holy Scripture, the inquisitor made 
this reply to him: "I believe you think that all our 
fathers were deceived, and that your sect is saved: 
what do you say? It is now 1200 or 1300 years 
since the Emperor Theodosius issued an edict, that 
the heretics should be put to death, namely, those 
who were rebaptized like your sect. ' ' See the year 
1558, and, in the index, the name Jagues d'Auchi. 

When, therefore, the inquisitor says that they 
"were rebaptized like your sect," he certainly 
indicates thereby, that they were people like Jagues 
d'Auchi was, and, consequently, like the Anabap- 
tists who at that time, namely, A. D. 1558, gave 
their lives for the truth. 

A. D. 415. — Bapt. Hist., page 407, Prosperus, 
Resp. 2, ad Object. Gallorum, says: "Everyone 
who, believing on the Father, the Son, and the 
Holy Ghost, is regenerated in baptism, is freed 
from his own, voluntary and actual, sins, as well 
as from original sin. ' ' 

Page 413. Prosperus, in his Epigrams, puts the 
martyrs and the candidates for baptism on an equal 
footing, when he says: 

"Sanctify, baptism will indeed; 
But the martyr's crown doth all complete." 

In the first passage of Prosperus we see that faith, 
regeneration, baptism, forsaking of voluntary sins, 
etc., are all joined together, even as this is done in 
the holy Scriptures of the New Testament. Com- 
pare Mark, 16:16; Eph. 5:26, 27;^Tit. 3:5; 1 Pet. 
3:21, with Matt..3:6; Mark^i^j^Luke 3:3; Acts 



2: 37» 3 8 ; Rom. 6:4. Hence it is a scriptural con- 
fession; and there we will let it rest. 

In the second passage the martyrs and the candi- 
dates for baptism are compared to one another; 
but who does not know that infants cannot be 
martyrs, seeing they can neither believe nor con- 
fess, much less can they voluntarily confirm said 
confessed faith with death, which, nevertheless, is 
the own work of all the orthodox and faithful 
martyrs. Now then, if infants are not qualified for 
martyrdom, they are not fit for baptism. Therefore 
judge whether this is not comprised in the words 
of Prosperus which we have just mentioned. 

A. D. 418. — The doctrine of infant baptism 
having been openly controverted ever since the 
beginning of this century, its foundation, namely, 
original sin, being denied and refuted, it occurred, 
A. D. 418, that those of the Roman church in 
Africa, through the urgent request of Augustine 
and his fellow-bishops, obtained the convocation 
of a council or synod under Aurelius, bishop of 
Carthage, composed of two hundred and fourteen 
bishops; which council, in the name of the See of 
Rome, absolutely anathematized or condemned the 
views of those who did not admit infant baptism or 
recognize original sin in infants, as well as of those 
who, opposing predestination, held that the will 
of man was free. The 112th Canon contains the 
following resolution respecting original sin and 
baptism : " It is likewise thought proper, that every 
one who denies that infants who are baptized from 
their birth, are baptized for the remission of sins, 
and that they derive irom the sin of the first father, 
Adam, that from which they must be cleansed 
through the washing of regeneration, be anathema, 
that is, accursed." 

It is true, this anathema was aimed particularly 
at Pelagius and Celestius, as being the ones who 
had shown themselves the principal rejecters of 
infant baptism, since they positively said (according 
to Seb. Franck, Chron., letter P.): "There is no 
original sin; hence, baptism is not needful for 
children, yea, is useless to them." Again, article 7: 
"Children are born without original sin; baptism 
avails them nothing." Again, article 13: "Though 
children be not baptized, they nevertheless have 
eternal life." 

But nevertheless this council, Canon 112, also 
anathematized or cursed all those who assented to 
these views (the rejection of infant baptism and 
original sin), for this is specially expressed with 
these words: "Every one who denies that infants 
who are baptized from their birth, are baptized for 
the remission of sins, be Anathema. ' ' For, we know 
that the words every one do not mean any particu- 
lar person, but many persons. 

It appears therefore, that at that time many 
people separated from the Roman church, on ac- 
count of this view respecting original sin and infant 
baptism. However, we would not defend the views 
of Pelagius and Celestius, concerning some other 
points; it suffices us, that there were people in those 
times, who, notwithstanding the excommunication 
of the pope, and the persecution of the councils, 
still opposed the Roman church, especially through 



MARTYRS MIRROR. 



185 



the rejection of infant baptism, and even, some of 
them, sacrificed their lives. 

A. D. 419 — 421. — As the Anabaptists were not 
yet deterred by the above council, from maintaining 
their doctrine that baptism ought only to be ad- 
ministered upon true faith, therefore, in order to 
quench their doctrine, the authority of said council 
was confirmed A. D. 419, by the edicts of the Em- 
perors Honorius and Theodosius, and A. D. 421, 
by the additional edict of Constantius ; whereby said 
council forcibly prevailed throughout the entire 
Roman empire. See concerning this, H. Montan. 
Nietigh. , page 79. 

From this it appears that this doctrine of baptiz- 
ing only upon true faith, was accepted by very 
many at that time; for otherwise it would not have 
been necessary for the Emperors to threaten its de- 
fenders with the great power of their edicts, and, 
as it appears, to persecute them even unto death. 

A. D. 425. — Bapt. Hist., page 411, Maximus 
(Homil. 71, de Baptism. Christi) says: "Jesus 
was baptized, not for himself, but for us; not that 
he might be purified with the water, but that he 
(so to speak), might sanctify the water. The new 
man was baptized, that he might confirm the mys- 
tery of the new baptism." 

When, therefore, Maximus introduces here the 
baptism of Christ, which took place when the latter 
was about thirty years old, and says that it was not 
done for himself, but for us, that is, for an example 
to be followed, and that he thereby confirmed the 
mystery of the new baptism, he certainly indicates 
thereby, that he is not speaking of the baptism of 
infants, since Christ, who, through his baptism, 
confirmed baptism, .was not a child when he was 
baptized, but an adult person. Moreover, as no 
other, contrary testimony concerning him is found 
in the history of holy baptism, it seems probable, 
that he was not acquainted with any other baptism, 
and, consequently, not with infant baptism, or, at 
least, did not observe it. 

A. D. 428. — There were many persons accused, 
through the writings of Augustine, of being Ana- 
baptists, or at least, of defending Anabaptism, inas- 
much as they maintained that baptism administered 
'by heretics or unbelievers was not to be regarded 
as true baptism, and that, therefore, those who had 
been baptized by such persons, ought to be rebap- 
tized; in short, that there was no true baptism ex- 
cept that administered in the true church, and upon 
true faith. Among those thus accused Cresconius 
was not one of the least; in Augustine's writings 
the following things are laid to his charge: 

Bapt. Hist., page 416: "That there is but one 
true baptism; for it is written: One God, one faith, 
one baptism, one undefiled, true church: those who 
are not in it, the same cannot have any baptism." 

Again: " In baptism, regard is had to the certainty 
that he who administers it is such a one that does it 
in a holy manner; but this certainty respecting the 
one who baptizes, is not judged by the uprightness 
of his heart, which cannot be seen, but according 
to his good reputation, and the respect in which he 
is held. ' ' 



Again: "It is written: 'The oil of the sinner 
shall not anoint my head ' : hence it follows it is not 
the will of God, that an open sinner shall baptize." 

Again: "In view of this passage, can anything 
more absurd be said, than that one polluted person 
should purify another? that one impure person 
should wash another? that one unclean person 
should cleanse another? or that a blasphemer should 
make any one innocent?" 

Again: "You, our gainsayers, do not distinguish 
between a believer and an unbeliever. ' ' 

Again: " If it were wrong [what we confess], and 
baptism may not be annulled [or re-administered], 
no matter who has administered it, then the apostles 
would not have baptized those who had been bap- 
tized by John; but the contrary is seen," Acts 19:5. 

Again: "In Acts 2:38, Peter commands every 
Jew to be baptized upon (or in) the name of Christ, 
though their forefathers had been baptized in the 
Red Sea (1 Cor. 10:2); hence, the previous baptism 
(that is, the one which has not been administered 
rightly), may justly be annulled or changed." 

These are the words, or, at least, the meaning, 
of Cresconius and his companions, as described by 
Augustine, and quoted in the History of Holy Bap- 
tism; from which it may be seen that also at that 
time but one baptism was recognized, which must 
be administered in the true church, by blameless 
teachers, and upon true faith, as stated elsewhere. 
Leaving this, we proceed to others, who at that 
time, and afterwards, confessed the same faith, or, 
at least, as far as we know, did not oppose it. 

A. D. 429. — It is recorded that at this time there 
flourished Cyril, bishop of Alexandria, who, writ- 
ing, among other things, on baptism, has left some 
sound testimony concerning it. 

In Bapt. Hist., page 443, the Centuriatores 
Magdeburgenses have made some extracts from 
Cyril of Alexandria, page 613, where they say that 
he taught as follows, book 6, on John 14: "Through 
the water of the flood, the sins of the whole world 
were reconciled (or brought to an end), and those 
who were concealed in the ark, were preserved 
through the water (of the flood). This was a type 
of baptism, by which the impurity of all sin is put 
off, and the old life taken away." 

Again: "A catechumen is anointed (that is, in- 
structed with the word of God), that he may be 
taught; for the Greek word catechumenos means, 
in Latin, one that is being instructed; and he is 
baptized, that he may know the true light, and 
receive the remission of all sins; therefore, the 
virtue or significance of baptism ought not to be 
esteemed lightly, since it dispels the darkness of 
the soul, and imparts the light of heaven. ' ' 

Page 463, Vicecomes, lib. 2, cap. 24, Cyril of 
Alexandria (Jib. 7, Contra Julianuni) writes: "When 
we have put off the darkness of our mind, repelled 
the legions of Satan, and wisely cast off all their 
pomp and service, we confess the faith in God the 
Father, Son, and Holy Ghost, and are baptized 
thereupon." 

This finishes the testimonies respecting baptism 
which I have been able to find from Cyril of Alex- 
andria. There is certainly nothing contained in 






186 



MARTYRS MIRROR. 



them, which in the least resembles infant baptism, 
nay, everything he says concerning baptism, op- 
poses it. For, when, in the first place, he says that 
the impurity of all sin is put off, and the old life 
taken away, it is certainly obvious that he does not 
speak of the baptism of infants, since they, having 
no previous impurity of sin, cannot put it off by 
baptism, and, having never walked in the old life, 
they cannot forsake it or put it away. When he, 
secondly, says of the catechumens, that they are 
baptized, it is certainly also obvious from it, that it 
does not concern infants, since these have not the 
qualification of being instructed. The third passage 
is so clearly opposed to infant baptism, that it re- 
quires no explanation, inasmuch as it expressly 
speaks of confessing the faith on God the Father, 
Son, and Holy Ghost, and of being baptized there- 
upon; for this can never be done by infants in the 
cradle. 



TOUCHING SOME OTHER POINTS OF CYRIL S FAITH, 

ACCORDING TO THE ACCOUNT OF P. J. TWISCK, 

CHRON., 5TH BOOK, PAGE 152, COL. I. 

' ' Cyril, a celebrated teacher, strenuously opposed 
the heresy of Nestorius. ' ' 

Again : ' ' Cyril says : ' Antichrist shall come when 
the time of the Roman Empire shall be fulfilled.' " 

"The mysteries of the faith ought not to be 
taught inconsiderately, without the holy Scriptures. 
If I shall merely tell you these things, without 
bringing any proof, do not believe me, unless you 
receive from me proof from holy Scripture; for the 
salvation of our faith proceeds not from an eloquent 
recital, but from the demonstration of the divine 
Scriptures." foh. Polii, fol. 93. 

"It is necessary that we follow the holy Script- 
ures, departing in no wise from their precepts." 
/oh. Polii, fol. 93. Valent. Vanni., fol. 41. 

Cyril, in the 7th book against Valentinian, says 
also, in regard to spiritual eating, ' ' That at the holy 
table we must not simply gaze on the bread and 
wine placed there, or be deceived thereby, but that, 
with uplifted hearts, we must apprehend by faith, 
that on this holy table there is also the Lamb which 
taketh away the sins of the world. This must be 
apprehended and eaten spiritually, by faith, and 
not with the hands." Chron., Seb. Franck, fol. 65, 
idem, Chron. Rom. Kelt., fol. 77, col. 2. 

Thus Cyril wrote soundly, not only on the matter 
of baptism, but also respecting the authority of the 
divine Scriptures, as well as, that the substance of 
the Supper is not the body and blood of Christ, 
but bread and wine; and that we must not become 
deluded thereby, that is, esteem it for more than 
it is; yet that we must eat the Lamb of God, that 
is, Christ, by faith, or spiritually. 

Note.— At this time Cyril taught that those who 
have died, can add nothing to what they have done; 
but that they must remain what they are, and await 
the day of judgment. Lib. 3, on Isaiah. In the 
Geslacht-register, page 123. 

A. D. 430. — In Bapt. Hist., page 392, quoted 
from Socrates by Vicecomes, lib. 1, cap. 27, Socra- 



tes writes, in the 7th book of the Church History: 
"A Jew, who was very sick, lying almost at the 
point of death, desired to be baptized. To this end, 
he was carried into the church, where the teacher 
instructed him in the articles of faith, and expounded 
to him the hope on Christ. And having thus been 
brought to baptism on his bed, he was baptized." 

Page 393, from Vicecomes, lib. 3, cap. 5, he 
(Socrates) writes {lib. 9, cap. 29, Tripart): "In 
the city of Alexandria many hastened to holy bap- 
tism, and were baptized upon the confession of their 
sins. 

Again {Vicecom., cap. 6, from Socrates, lib. 7, 
cap. 17): "A Jew came to Paul, the bishop, and 
desired to be baptized by him. The latter com- 
mended him for his desire, but refused to baptize 
him until he should be instructed in the doctrine of 
the faith, and have fasted many days. But the Jew, 
compelled to fast contrary to the sentiment of his 
heart, importuned the more eagerly, and begged 
to be baptized, which request was finally complied 
with." 

As regards that which, page 393, is related ac- 
cording to the account of Vicecomes, lib. 5, cap. 5, 
from Socrates, lib. 7, cap. 30, how the Burgundians, 
having journeyed to a certain city in France, prayed 
the Bishop of that city, to make them Christians by 
baptism ; and how they, after seven days of fasting, 
and having been instructed in the faith, were bap- 
tized on the eighth day, and dismissed in peace; 
about this we will not say more at present, because 
these Burgundians in a certain article in which they 
should have been taught, were not yet rightly in- 
structed; we notice, simply, that they were baptized 
upon their faith, and that baptism upon faith was 
customary at that place. 

Touching the above account from Socrates, re- 
specting the Jew, who was brought to church on 
his sick-bed, and was baptized upon his faith, we 
would not praise or recommend the baptizing of the 
sick, when there is more danger of death than hope 
of life. O no ! for baptism should and must be re- 
ceived at a time when one can voluntarily forsake 
the old man, put on the new, and walk thenceforth 
in newness of life (Rom. 6:4); which no sick person, 
much less one that is at the point of death, can 
accomplish. Still, it is commendable in this case, 
that, according to the doctrine of Christ, faith was 
required before baptism, as is also stated of the 
other Tew, who was baptized in health; for he asked 
for baptism, which, after previous instruction and 
many days of fasting, was administered to him. 
We will say nothing about those of Alexandria, 
who hastened to baptism, and were baptized upon 
confession of their sins; for the matter speaks so 
clearly for the views of the Anabaptists, that an 
explanation of it is wholly unnecessary. 

A. D. 434. — Faustus Regiensus, a Bishop in 
France, taught that baptism required willingness 
on the part of him who comes to it. Lib. 2, de 
lib. Arb., cap. 8. Jacob Mehming, Bapt. Hist., 
page 425. _ _ 

About the same time Evagrius is mentioned, who, 
in writing on baptism, {lib. 2), says "that after the 
water was blessed, the candidates, that is, those 



MARTYRS MIRROR. 



187 



who had previously been instructed by the word 
of God, in the catechism, and were found enlight- 
ened, were baptized." Bapt. Hist., page 421. 

These testimonies of Faustus and Evagrius prove 
that the baptism of which they speak, is entirely 
different from infant baptism; for, when Faustus 
says that baptism requires willingness on the part 
of him who comes to it; and Evagrius declares that 
those who had previously been instructed by the 
word of God, in the catechism, were baptized, it is 
certainly very evident that this does not apply to 
infants, since these cannot come to baptism with a 
will of their own, or voluntarily; neither can they, 
before baptism, be instructed by the word of God, 
in the catechism, much less become enlightened. 

Note. — It is recorded that in the time of Ho- 
norius A. D. 436, even those of Carthage passed 
this resolution: "Those who wish to receive bap- 
tism, shall previously be tried and examined for a 
longtime." Seb. Fr., Chron. .Rom. Cone, fol. 71, 
col. 4. 

A. D. 438. — Eucherius (in lib. 3, Reg.), says: 
' ' We are all baptized upon confession of the 
Father, the Son, and the Holy Ghost." Bapt. 
Hist., page 403. 

Again (in lib. 3, Com. in lib. Reg.), Eucherius, 
in speaking of the imposition of hands, says : ' ' The 
sacrifice is washed, when the water of baptism is 
poured upon a believer. ' ' 

In lib. 4, he says: "In descending to baptism, 
he that believes on Christ, dies unto original sin 
and all iniquity." Bapt. Hist., page 428. 

Truly, these are excellent testimonies, which very 
closely approach the form of the holy Scriptures; 
for here mention is made of a certain confession of 
the candidates ; as also, that the water of baptism is 
poured upon the believer; and that he who descends 
to baptism, dies unto original sin and all iniquity; 
which matters are so frequently mentioned in the 
holy Scriptures of the New Testament, that it is un- 
necessary to adduce any proof concerning them, 
since they are sufficiently known. Compare, among 
others, Matt. 3:6; Mark 16:16, with Rom. 6:3, 4. 

A. D. 446. — Notwithstanding those of Carthage 
swayed to and fro, like a shaking reed, in the matter 
of baptism, as may be seen by their many councils, 
there were, nevertheless, as it appears, many pious 
people there, who kept to the institution of Christ, 
and the practice of his apostles, inasmuch as they 
baptized upon faith, of which, among others, Au- 
gustine makes mention in the 22^ book, 8th chapter, 
of the City of God, saying, "That when Easter 
was at hand, and the women (that is, those who 
had made application for baptism), were waiting for 
baptism. ' ' 

- But that which he relates in the same place, of 
the very pious woman Innocentia, namely, that, 
being afflicted with an incurable cancer, she went 
to the first woman that was baptized, to be marked 
by her with the sign of Christ, in order that she 
might have her health restored, this we leave as it 
is, it being sufficient for us, that even in Carthage, 
where infant baptism had already been adopted, 
there were people who administered baptism to 
adults, or, at least, to believers; and that this was 



done at a stated time, namely, on Easter. This is 
also mentioned in Bapt. Hist., page 433. 

A. D. 450. — It appears that about the middle of 
the fifth century, a departure began to manifest it- 
self even in the Roman church, among those who 
did not favor infant baptism; inasmuch as many 
were found, who had not been baptized in their 
youth. But as to whether these were known, or 
whether they kept it secret, we have no information ; 
however, it is apparent that, in the course of time, 
they became manifest, since, with reference to the 
matter, the Council of Arausica* established certain 
canons or rules in regard to the manner in which 
such persons should be treated. Bapt. Hist. , p. 440, 
from Centuries Magdeburgenses, fol. 510, ex Concil. 
Arausic. 

Canon 12. "A person who has suddenly become 
dumb, shall have baptism, or repentance, adminis- 
tered to him, if it be proved by his own testimony, 
or by that of some one else, that he has previously 
wished it; or if he indicate it by signs." 

Canon 14. "The unbaptized weak (members), 
who are concerned about their purification, and 
commit themselves to spiritual guardians, following 
their admonitions, may commune, in order that, 
through the virtue of the sacrament received, they 
may be strengthened against the assaults of the 
devil." 

Canon 15. "Weak catechumens shall be provided 
with baptism, according as necessity and opportu- 
nity demand." 

There were still other canons or rules, established 
by said council, from which it appears that at that 
time many people omitted to have their children 
baptized, so that the latter, when they had reached 
adult years, were still unbaptized; as Canons 18, 
19, 20. But it suffices us briefly to have shown this, 
since by our promise we are not bound to prove 
anything further than that in all the centuries, from 
the time of Christ, there were persons, few or many, 
who rejected infant baptism, and observed the true 
baptism upon faith, according to the institution of 
Christ and the example of his apostles. 

A. D. 454. — It is recorded for this year, that 
Nazarius, the son of Perpetua, a Christian woman, 
followed the religion of his mother, when he was 
still very young, and that he was baptized after pre- 
vious catechization or instruction. Tract, Gantsch 
Grondig. Bewijs,, 1581. Also, Kort verhael van 
den loop der Werelt, compared with P. f. Twisck, 
Chron., 5th book, page 160, col. 2. 

As to the teacher who baptized Nazarius, his 
name is differently given by different writers; hence, 
we pass him by, simply noticing the faith of Per- 
petua, and the baptism of her son; for it appears 
from the circumstances, that Perpetua was a Chris- 
tian woman, who herself professed the Christian 
religion, but who nevertheless let her son remain 
without baptism in his infancy, apparently regard- 
ing infant baptism as unlawful, or at least without 



* This council, also called Condition Araitsione, is stated to 
have taken place, A. D, 441. In the same it was decreed, by com- 
mand of Antichrist, that the Gospel should not be read to the cate- 
chumens, and that they should not be admitted to the place of 
baptism. See P.J. Twisck, Chron., 5th book, page i$s, col. 1. 



188 



MARTYRS MIRROR. 



benefit; besides this it appears that Nazarius, her 
son, regarded baptism upon faith as good and nec- 
essary, notwithstanding he was born of a Christian 
mother, else he would not have had himself bap- 
tized, upon having come to adult years. 

Note. — A. D. 455. — Montluck, Bishop of Val- 
ence said before the King of France, it should be 
borne in mind, that there were 380 bishops in the 
council of Nice, 150 in the council of Constanti- 
nople, 200 in the council of Ephesus, and 300 in 
the council of Chalcedon, who would use no other 
weapons than the word of God, against the Arians, 
Macedonians, Nestorians, and others. P. J. Twisck, 
Chron., 5H1 book, page 161, col. 1, from Den Stant 
der Religie, 200. 

A. D. 456. — Gelasius taught at this time, that in 
the Supper there are celebrated the figures of the 
body and blood of Christ, and that, through the 
Holy Ghost we become partakers of divine things, 
though the bread and wine continue what they are. 
In the Book of the two Natures. See Sam. Veltius, 
Geslacht-register, page 124. 

A. D. 458. — Salvian of Massilia (Marseilles) 
lib. 6, de Providentia (Bapt. Hist., page 448), says 
to the candidates: "You say: ' I renounce the devil, 
his pomp, his adherents, and his works.' And what 
else? You also say: 'I believe on God the Father, 
and on Jesus Christ his Son. ' Thus, one first for- 
sakes the devil, that he may believe on God; but 
whosoever does not forsake the devil, does not be- 
lieve on God ; and whoever turns again to the devil, 
forsakes God." These things, says the annotator, 
can in no wise be said of infants. 

From this formula, which the candidates at that 
time were obliged to confess publicly, we certainly 
see without controversy, that it stood altogether 
differently with the matter of baptism, than is now 
the case among many so-called Christians; for then 
the candidates had to make confession themselves 
of their faith, before they were baptized; but now, 
in many places, when infants are baptized, no con- 
fession is demanded, or, if demanded, is not made 
by the children themselves, since they cannot do it, 
but by their parents, or godfathers and godmothers, 
who bring them to baptism ; however, if the confes- 
sion is demanded from the children themselves, 
they do not make it before baptism (as is required 
by holy Scripture), but after baptism, so that 
twenty, thirty, sixty, or even more years, elapse, 
yea, that their baptism is forgotten by the time they 
make their confession; and some who are baptized, 
never make their confession. 

What is to be held of such a baptism, may easily 
be judged; but as it is not our purpose to refute this 
error, we let this matter rest; in the meantime it 
suffices us, that in the latter half of the fifth century 
there were people, yea, distinguished persons, who, 
notwithstanding the superstitions of popery, espe- 
cially with regard to infant baptism, kept to the 
ordinance of Christ, baptizing only upon faith, or 
after previous instruction. 

A. D. 460. — About this time, according to the 
account of the ancients, the godfearing and noted 
persons, Anthymius, Sisinnius, and Sociorus, be- 
took themselves, by baptism, under the peaceable 



banner of Jesus Christ, to be champions and ser- 
vants of his, having confessed the faith and acknowl- 
edged him as their Lord; which took place after 
they had been instructed for seven days. Reference 
is had to this, in Bap£. Hist., page 448, from Vice- 
corn., lib. 2, cap. 8, where it is related that when 
they had been learning, for seven days, the mystery 
of Jesus Christ, that is, the faith, they were baptized. 

A. D. 465. — D. Vicecomes, lib. 5, cap. 48, gives 
an account, from Nolanus, of the hymns which the 
Christians at that time used to sing over the newly 
baptized believers. " Nolanus," he says, "also de- 
scribes, in a special hymn the extraordinary spirit- 
ual joy which the Christians were (then) wont to 
have over the newly baptized. ' ' Bapt. Hist. , p. 463. 

What the contents of these joyful hymns were, is 
not stated, only that with them extraordinary spir- 
itual joy was expressed. It undoubtedly was the 
endeavor, to praise God with them, to edify the 
church, and to strengthen the newly baptized in the 
accepted faith, in order that they might pay their 
vows unto God; always remember the day of their 
enlightenment ; walk in the Lord Jesus Christ, 
whom they had now accepted, and if necessary, 
also lay down their life for him, and thus, having 
testified to the faith with their blood, obtain the un- 
fading crown of honor. 

Note. — In the meantime, those of the Roman 
church sought to abolish Christ's true ordinance of 
baptism ; to which tended the canon established in 
the council held A. D. 469, at Chalcedon, which 
read as follows: "Those who are not baptized, shall 
not be baptized by heretics. " Seb. Fr*, Chron. der 
Rom. Kett.,fol. 71, col. 1. 

A. D. 470. — It appears that at this time, through 
the power of the Pope and the councils, they began 
ty condemn Anabaptism, and, consequently, to ex- 
communicate and treat as heretics, the so-called 
Anabaptists; which is stated to have been put into 
effect A. D. 470, in the fourth council of Rome. 
To this refers the annotation found in the 5th book 
of the Chronijk of P. J. Twisck, page 164, col. 1, 
from Valentinus Beyer, fol. 635 : "In the fourth 
council of Rome Anabaptism was condemned." 

But it did not stop here; for, A. D. 487, seven- 
teen years afterwards, Pope Felix III., the fiftieth 
in the register of the popes, by the aid of a council 
then held, established different other articles against 
Anabaptism and the Anabaptists, very evidently, 
with a view to their suppression. 

A. D. 487. — Many now, from time to time, sep- 
arated from the Roman church, rejecting her super- 
stitions and invented ordinances of worship, and 
desiring to have no fellowship with the mystery of 
wickedness, which just then began greatly to rise 
among the Romanists, so that not only many of the 
common people, but also, it appears, some eminent 
clerical and learned persons, separated themselves 
from the Roman religion in such a manner, that 
they, in token of this, were baptized upon faith, by 
those who were called heretics or Anabaptists, not- 
withstanding they had been baptized in their youth 
by the Romanists. In order to prevent this, the 
Pope or Bishop of Rome, whose name was Felix, 



MARTYRS MIRROR. 



189 



made the most strenuous efforts,* convoking for 
this end, A. D. 487, a synod or council, in the city 
of Rome; concerning which the following account 
is given in Bapt. Hist., page 442, from Centura 
Magdeburgenscs, fol. 538: "In a synod held at 
Rome, A. D. 487, by Pope Felix, who had learned 
that in Africa, some ecclesiastics, priests, and bishops 
had been rebaptized together with numbers of the 
common people, it was decreed : 

" 1. If those that have been rebaptized are griev- 
ously sorry, and desire to do penance, they shall be 
received kindly, and, as usual, by the priests. 

"2. The priests and ecclesiastics that have fallen, 
and been baptized with the baptism of heretics, shall 
do penance to the end of their life. 

"3. Other ecclesiastics, as monks, nuns, and sec- 
ulars, who have fallen, and been rebaptized, shall 
remain three years among the catechumens, and 
seven years among the penitents; shall not offer for 
the space of two years, but pray among the secu- 
lars ; however, if they be overtaken by death during 
this time, the bishop, or a priest shall absolve them. 

"4. Those who have been baptized or rebaptized 
by hereiics, shall not be permitted to receive any 
ecclesiastical office, but must be content (that is, if 
they return) with being received into the number of 
the Catholics." 

All these articles — the fourth one we have passed 
over as irrelevant — sufficiently indicate that those 
who were then called Anabaptists must have in- 
creased greatly and commanded no small respect, 
since not only the common people, but also (as the 
second and third article declare) priests, ecclesias- 
tics, and other clerical persons, as monks, nuns, 
etc., though baptized in youth, were rebaptized, 
that is, baptized upon faith ; which is the more evi- 
dent from the fact that the Pope considered the mat- 
ter of sufficient importance, to convoke, in order to 
weaken the so-called Anabaptists and maintain the 
Roman church, a public synod or council, and pub- 
lish laws and rules against them. Also P. J. Twisck 
makes mention of this, in his Chron., 5I/1 book, 
page 167, col. 2, fixing, however, the date of this 
occurrence on the year 483, which is four years ear- 
lier than in Bapt. History. 

He says: "Felix III., the fiftieth Pope of Rome, 
ordained that the churches should be consecrated 
by the bishops, and that annual wakes or church - 
masses — real bacchanals — should be celebrated. In 
his time it was also decreed in a council, that per- 
sons baptized by heretics, or rebaptized, should 
not be received into any ecclesiastical order. Said 
council also had under consideration those who had 
been rebaptized in Africa, and desired to do pen- 
ance; as well as, what should be done with the 
bishops, priests, monks, and nuns, who had been 
rebaptized." From Platina, fol. 91. Fasc. Temp., 
fol. 112. Hist. Georg., lib. 3. 

A. D. 494. — At this time flourished Primasius; 
he explains 1 Tim. 6 : 12, where the apostle says: 
"Thou hast professed a good profession before 
many witnesses," as having reference to baptism. 

* The pope and the councils had commenced making such 
efforts, it appears, already A. D. 470, seventeen years earlier ; for at 
that time Auabaptism was condemned at Rome, as has been shown. 



See Bapt. Hist., page 483, from foseph Vicecomes> 
lib. 5, cap. 37. 

But, beloved reader, how can this passage apply 
to baptism, or be interpreted with reference to it, 
unless we understand that the good profession of 
which the apostle speaks, is attributed to the candi- 
dates for baptism ; so that, as Timothy (of whom he 
says this) professed a good profession before many 
witnesses, even so must yet at this day all who are 
to be baptized, profess a good profession before 
many witnesses. But new-born infants cannot do 
this; hence, the baptism of which Primasius here 
speaks, does not relate to infants. 

Afterwards, in his first book on John's Revela- 
tion, he says: "He is arrayed in a white robe, who 
is clothed with Christ, and is strong in the faith 
which worketh by love; but as many of you as have 
been baptized, have put on Christ." Gal. 3:27. 
Bapt. Hist. , page 408. 

Nowhere in the holy Scriptures, are infants en- 
joined to put on Christ; but this is throughout and 
without exception said to believers. See Rom. 
13 : 14; Gal 3 : 27; Eph. 4 : 24; Col. 3 : 10. These 
epistles were written and sent only to believers. But 
to remove all doubt, Primasius himself explains 
what he understands by this putting on of Christ, 
by adding: "and is strong in the faith." This is 
certainly not anything that children can do; hence 
the baptism which he applies to such as he speaks 
of is not the baptism of infants. 

Note. — At this time mention is made, in a cer- 
tain African council, of certain people, as being agi- 
tators with regard to baptism, and how they should 
be suppressed. Compare Seb. Franck, Chron. Rom., 
Cone, fol. 48, col. 4, with our remarks in the 
account of the martyrs of the fifth century, on the 
year 497. 

A. D. 498. — It is stated that at this time there 
lived and wrote, the excellent teacher, Fulgentius, 
who, writing, among other things on baptism says 
{lib. de fide, ad Petrum, cap. 30) : ' ' Rest assured 
of this, and doubt not in anywise." Continuing he 
says: "That no man can receive eternal life, who 
has not previously been converted from his sins 
through repentance and faith, and through the sac- 
rament of faith and repentance been redeemed, that 
is, through baptism; this is absolutely necessary for 
adults, namely that they repent of their sins, under- 
stand the common faith, according to the truth, and 
receive the sacrament of baptism (upon it). 

This is the only testimony of Fulgentius, respect- 
ing baptism, which we have been able to find; from 
which we can draw no other conclusion than that 
he esteemed baptism upon faith very highly, yea, 
that this, and no other, was considered true bap- 
tism A by him; for when he speaks of baptism, he 
connects it with faith and repentance, and, hence, 
calls it a sacrament of faith and repentance, adding 
that it is necessary for adults. How could one 
speak more clearly and plainly of the true Christian 
and apostolical baptism, which is peculiar to believ- 
ers and penitents. We will, therefore, let the matter 
rest, as having been sufficiently explained by Ful- 
gentius. 



190 



MARTYRS MIRROR. 



Note. — It appears that the doctrine of baptism 
upon faith had at this time, A. D. 498, made its 
way even to the papal chair, which, however, we 
do not recognize. Bapt. Hist., page 463, Pope Leo 
I., in his epistle, declaims with great warmth against 
the Bishops of Sicily, Campania, Samnia, and Pi- 
cena, because they baptized not only on Easter and 
Whitsuntide, but also on Epiphany and other holi- 
days. Observe: this is utterly opposed to infant 
baptism, as we have shown elsewhere. On page 
464, Pope Leo {Serm. 1, de natia Dom., cap. 4) 
thus exhorts those who had been baptized : ' ' Re- 
main steadfast in the faith which you have confessed 
before many witnesses, and in which you are regen- 
erated." Again, Leo writes (Epist. 4, ad Episcob., 
in Sicilia, cap. 6): "You plainly see that two rea- 
sons must be observed, in which the elect (that is, 
believers) are to be baptized. ' ' 

See, beloved reader, such is the power of truth, 
that even the mouth of the liar, yea, of antichrist, 
must confess it. But though Pope Leo confessed 
this, other popes declared those who confessed the 
same, heretics, yea, cursed, persecuted, and killed 
them, as shall be shown in the proper place. 

At this time Fulgentius taught that the holy 
Scriptures contained all that was necessary for sal- 1 
vation — food for children, as well as for adults. 
►S. Veltius, Geschlacht-register, 1649, page 123. 

A. D. 500. — P. J. Twisck, in the conclusion of 
his account of the fifth century, complains of the 
desolation, both in civil and spiritual affairs, occa- 
sioned chiefly by the power of the Pope of Rome, 
saying: "In this time, and still longer, through 
the desolation caused in the lands by the invasion 
of many different armies, and by other destroyers, 
as well as through immorality and heresies, the 
best people and chiefest authors perished, piety 
and learning diminished, and whatever of good re- 
mained, became for the most part corrupted. For 
although the baptism of adults was still adminis- 
tered, and church history from the time of Christ 
up to about this period, does not in the least; as far 
as I know, mention infant baptism, the latter never- 
theless, according to other writers, more and more 
lifts up its head, and this with papal pollution, is 
confirmed by a decree, and considered not neces- 
sary to salvation." Chron., =,tk book, page 174. 

From this we may gather the reason why at times 
so few orthodox and good writers are found, and, 
hence, how it comes that in those early days, there 
was sometimes, for a long period, only one, or a 
few, who openly maintained baptism upon faith, 
and other wholesome articles of faith, of which we 
will not speak further now. 

The statement, that church history, from the time 
of Christ up to about this time (A. D. 500), does 
not in the least mention infant baptism, gives rise to 
the grave suspicion, that the authors which appear 
to have written long before the year 500, were inter- 
polated by some of their descendants who main- 
tained infant baptism. A few instances of this kind 
we have already given, respecting the writings of 
Dionysius the Areopagite, Justin, Origen, and 
others. 

But be this as it may, posterity must make the 



best of the aforesaid writings, as we also must now 
do; and, according to their account, infant baptism 
obtained at this time, and long before, in many of 
the (Roman) churches, though many kept aloof 
from it, so that even with them, it was not generally 
adopted until about the year 900, yea, almost to 
the year 1000, as we hope to show in the proper 
place, and as may be seen in various prominent 
authors. 

In the mean time we have shown (which suffices 
us) that the fifth century was not without men who, 
opposing infant baptism, maintained baptism upon 
faith, according to the teaching of Christ, and con- 
firmed it by doctrine and example. 

Note. — It is stated that about A. D. 500, Clo- 
dovius and his people were baptized upon faith, or 
the confession of the same, by Remigius, Bishop of 
Rheins. Bapt. Hist., page 435. But he did not 
show himself a Christian in every respect, which we 
would not commend. Moreover, his two sons were 
baptized before his conversion as Blondus writes 
{lib. 3, decade 1, also Bapt. Hist., page 436), not- 
withstanding their mother, Clotildis was a godly, 
Christian woman, as is stated in Bapt. Hist., page 
435. From this it appears that at that time, even 
among the Romanists, it was not a general custom 
to baptize infants, but that some permitted their 
children to attain to the years of understanding, 
before they were baptized; however in other places, 
in the Roman dominion, infant baptism was strictly 
observed. In the mean time the true Christians kept 
quiet, and practiced baptism upon faith, as has been 
sufficiently shown. 

AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE FIFTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE FIFTH 



[First of all, mention is made of the tyrants who 
in the beginning of this century tyrannized over 
the defenseless lambs of Christ; among them are 
mentioned Isdigerdis, and his son Geroranes. 

The bloody edict issued by the two Emperors, 
Honorius and Theodosius, against the so-called 
Anabaptists, is adduced, according to different 
versions, and explained. 

The couplet of Prosperus, which proclaims to the 
candidates for baptism, that their baptism must be 
perfected by martyrdom, is explained. 

Albanus, a pious teacher at Mentz,* and others, 
martyred. 

The threatenings of the Nestorian Emperor, 
Theodosius, against the upright teacher, Cyril of 
Alexandria. 

The tyranny of Theodosius, Bishop of Jerusalem, 
against many upright people, especially towards a 
pious teacher of the church of Christ, whom he 
first caused to be scourged, and then beheaded. 

Benjamin, a deacon, after suffering many tor- 
ments, put to death with a knotty stick, in Persia. 



MARTYRS MIRROR. 



191 



The cruelty of Honoricus, the Arian King, 
towards certain bishops and elders who would not 
swear an oath, described at large, as also his 
destruction. 

Thereupon it is shown in the margin, that about 
this time, in different councils held in Africa, there 
were made five hundred and five laws, some of 
them relating to infant baptism ; the agitation about 
baptism, suppression of the same, etc. 

The bloody oppression of the believers, which, 
it appears, occurred in the time of Fulgentius. 

Two persons who denied infant baptism, con- 
demned in a certain council at Carthage (as is 
shown in the margin); but we commit them to 
God. With this we conclude the fifth century.] 

We now come to fulfill the promise we repeat- 
edly made in the Account of Baptism in the Fifth 
Century, namely, that we would show that of those 
who were baptized according to the ordinance of 
Christ, and of those who defended them and their 
views, a number had to lose their lives on this 
account; and that others, who escaped death, were 
severely persecuted or had to suffer corporal punish- 
ment. In order to show this properly, we shall first 
notice the tyrants of this time, and their tyranny ; 
and then the persons who through this tyranny 
were oppressed and suffered unto blood. 



TOUCHING THE TYRANTS OF THIS TIME, AND THEIR 
TYRANNY, ACCORDING TO THE ACCOUNT CON- 
TAINED IN THE FIFTH BOOK OF THE 
ONDERGANG DER TYRANNEN, FOR 
THE YEAR 401, PAGE 1 35, 
COL. 2. 

Among all the cruel bloodhounds, and perse- 
cutors, of" the Christians may well be counted Isdi- 
gerdis and his son, Geroranes, who not only flayed 
and roasted the Christians alive, but also split reeds, 
and bound them, with the cut side inwards, tightly 
around the naked bodies of the martyrs, whom they 
then drew out by force, thus shockingly lacerating 
the bodies of the Christians. They also confined 
the steadfast martyrs, naked, in cells, bound them 
hand and foot, and then chased in a great number 
of rats, which, impelled by hunger, gnawed their 
bodies, and, in the course of time, entirely devoured 
them. Nevertheless, they could not, through these 
and similar cruelties, force many Christians to a 
denial of their Redeemer. All this is related in 
order to convey an idea of the cruel tyranny which 
was at this time practiced against the Christians. 
Compare with Chron. Leonh. , lib. 2. Will Baudart. 
Denckw., lib. 5. Hist. /oh. Wega, lib. 4, cap. 3. 
Theodoret., lib. 5, cap. 39. 



THE BLOODY EDICT ISSUED, A. D. 413, AGAINST 

THE SO-CALLED ANABAPTISTS, BY THE TWO 

EASTERN EMPERORS, THEODOSIUS AND 

HONORIUS. 

In order to give a thorough account of this bloody 
edict, and this in the best possible manner, we shall 



present the different versions which we have found 
of it, word for word, and then state our own views 
in regard to the matter. 



FIRST VERSION, ACCORDING TO THE ACCOUNT OF 

SEBASTIAN FRANCK, IN HIS CHRONIJK, 1 563, 

FOL. 136, COL. 3. 

"The most important matter in this transaction" 
he writes, "is the imperial code, which contains 
cap. 1, lib. 2, an edict issued by the Emperors Theo- 
dosius and Honorius, which reads thus: "If any 
minister of the Christian church is found guilty of 
having rebaptized any one, he, together with the 
person thus rebaptized, provided the latter is proved 
to be of such an age as to understand the crime, 
shall be put to death." 



SECOND VERSION, ACCORDING TO THE ANNOTATION 
OF MARTIN BELLIUS, IN THE TRACT, VAN DE 
KETTERS, EN OF MAN DE SELVE SAL VER- 
VOLGEN, DEDICATED TO CHRISTO- 
PHER, DUKE OF WURTEMBERG, 
PAGE 53. 

' ' Since we must speak, ' ' he writes, ' ' of that im- 
perial code, we will relate the following, namely, 
about the law contained in the first codex prohibit- 
ing rebaptism. Joined to the other, it reads thus: 

The Emperors, Honorius and Theodosius, to 
A. A. Antonius, the 'magistrate: 

If information is obtained that any one has rebap- 
tized a servant of the Catholic [general] religion, 
he shall be put to death, together with the latter, 
who has committed a punishable crime, provided 
he is of an age admitting of the capability, to com- 
mit such (and has been instructed concerning the 
matter). 



THE ABOVE EDICT, ACCORDING TO THE ANNALS OF 
CARDINAL CESAR BARONIUS, IN HIS CHRONI- 
CLES, A. D. 413, NUMBER 6. 

In that year, he writes, the Emperor Theodosius 
issued an edict against the Anabaptists, command- 
ing that they should be put to death. 

This was subsequently also quoted by the in- 
quisitor of Leeuwaerden, in his controversy with 
Jacques d'Auchi, in the year 1558. See register of 
the id book, on the name Jacques. Also, Intro- 
duction, fol. 47, col. 2. 

These several versions of the edict of Honorius 
and Theodosius unanimously indicate three things: 
1. That at that time, A. D. 413, there were people 
who were called Anabaptists. 2. That on account 
of this matter of rebaptizing, these people were ex- 
ceedingly hated by the world, especially by the 
great. 3. It is shown how they were hated, namely, 
unto death, so that the command was given, that 
they should be punished with death. However, 
intelligent people well know, that Christ, our Savior 



192 



MARTYRS MIRROR. 



predicted long before, that such things would befall 
his disciples and followers. Matt. 10:22; 24:9; 
Mark 13:9; Luke 21:12; John 15: 19; 16:2.- 

Moreover, that the aforementioned people, against 
whom said edict was issued, were not strange, un- 
known, erring spirits, but such people as are also 
in our day styled Anabaptists; this not only the 
inquisitor of Leeuwaerden, A. D. 1558, readily ad- 
mitted, as has been shown in the proper place, but 
all the particulars of the last mentioned authors 
make it almost as clear as the sun at midday, that 
this is the general opinion of the Romanists. Nay, 
it appears that the edict of Honorius and Theo- 
dosius was carried into execution, not only A. D. 
413, and in some of the subsequent years, but that 
it was no small cause of the last great persecution 
of the Anabaptists, which began about A. D. 1524, 
through the strong urging of the Papists, especially 
of their clergy, who, to all appearance, by it in- 
duced the Emperor, Charles V. , to renew said edict 
against the Anabaptists of their time, as being an 
identical people, and of the same faith, with those 
who lived in the time of Honorius and Theodosius. 
At least, that many papistic magistrates put to 
death innumerable pious Anabaptist Christians, by 
virtue of said ancient edict of A. D. 413, appears 
with such certainty from various authors, that it 
cannot, with truth, be denied. Compare Seb. Franck, 
fol. 136, col. 3, with Martin Bellius, page 53. 

Now the couplet of Prosperus was verified, 
naipely, that baptism did indeed sanctify the true 
candidate in some measure, but that all this was 
perfected by the crown of martyrdom. This was 
afterwards rendered in German, by Jacob Mehrn- 
ing, thus: 

' ' Was heylligs bringt die Taujfe schon: 
Solchs gants erfuellet der Martrer chrori. ' ' * 
Bapt. Hist., 2d part, page 413, ex Prosp. in Epi- 
gramm. 

He means to say, that those who were then bap- 
tized, had to expect martyrdom. We shall there- 
fore show what persons suffered at this time for the 
testimony of Jesus Christ, either by virtue of the 
abovementioned edict, or otherwise. 



ALBANUS, A PIOUS TEACHER AT MENTZ, WITH 

OTHERS, MARTYRED FOR THE FAITH, 

A. D. 424. 

In A. D. 424, eleven years after the Emperors 
Honorius and Theodosius had issued their bloody 
edict against the so-called Anabaptists, a pious 
teacher, who, intending to spread abroad the name 
of Jesus Christ, and promulgate the doctrines of the 
holy Gospel, had come to Mentz, was lamentably 
slain; as were also some others. Besides other 
authors, P. J. Twisck describes this, with these 
words: "When Albanus preached Christ at Mentz, 
he was martyred, together with others." Chron., 
Stk book, page 149, col. 2, from Hist. Andr. 143. 



In English this may be rendered thus: 
" Sanctify, baptism will indeed ; 
But the martyr's crown doth all complete.' 



THE SEVERE THREATENINGS OF THE NESTORIAN 
EMPEROR THEODOSIUS, AGAINST THE FAITH- 
FUL TEACHER, CYRIL OF ALEXANDRIA, 
BECAUSE THE LATTER WOULD NOT 
ACCEPT THE NESTORIAN ERRORS, 

A. D. 429. 

The Emperor Theodosius, not content with hav- 
ing, together with his co-emperor, Honorius, A. D. 
413, threatened the aforesaid Anabaptists with death, 
seems to have finally been seduced so far as to en- 
deavor to compel the orthodox believers to assent 
to the very absurd errors of the Nestorians. Among 
others, he intended to compel, as one of the chief 
opponents of said errors, Cyril of Alexandria, the 
purity and uprightness of whose faith was very con- 
spicuous. He threatened him with a certain edict 
(apparently with severe punishment), if he would 
not desist from his views, or at least accept the doc- 
trine of Nestorius. Of this we find the following 
account in the Chronijk van den Ondergang der 
Tyrannen: "Cyril, a celebrated teacher, strenu- . 
ously opposed the heresy of Nestorius; but as the 
Emperor Theodosius, who, in many respects is 
greatly praised, was somewhat infected with the 
doctrine of Nestorius, he sent Cyril an edict, se- 
verely threatening him, if he would not assent to the 
doctrine of Nestorius. Fifth book, pag. 151, col. 
21, from Merula, fol. 352. 



THE TYRANNY OF THEODOSIUS, BISHOP OF JERUSA- 
LEM, TOWARD MANY UPRIGHT PEOPLE, BUT IN 
PARTICULAR, TOWARD A PIOUS TEACHER 
OF THE CHRISTIAN CHURCH, WHO WAS 
FIRST SCOURGED AND THEN 
BEHEADED, A. D. 453. 

Not only the Emperor Theodosius, who was a 
secular judge, but also one Theodosius, Bishop of 
Jerusalem, who ought to have been a spiritual 
judge, yea, a shepherd and leader of the flock of 
Jesus Christ, caused no small disturbance among 
the orthodox, well-meaning, and beloved friends of 
God. 

Of Theodosius, the secular Judge and Emperor, 
we have already spoken; we now speak of Theodo- 
sius of Jerusalem, who, though only the administra- 
tion of the spiritual law was committed to him, 
nevertheless, showed himself not less of a tyrant 
than the former, oppressing on account of their 
obedience to God, not only the souls and con- 
sciences of men, but also their bodies, even unto 
death. With regard to this, ancient writers furnish 
us among others, with the following example: That 
he had a certain pious minister of the church of 
Christ scourged and beheaded, and after his body 
had been dragged through the city, he caused it 
to be thrown before the dogs; simply because the 
latter, together with other pious Christians, opposed 
his wickedness. Compare Merulae Tract, fol. 
370, with P. f. Twisck, chron. 5th, book, pag. 
160, col 1. 



MARTYRS MIRROR. 



193 



BENJAMIN, A DEACON OF THE CHURCH OF CHRIST, 

AFTER SUFFERING MANY TORMENTS FOR 

THE NAME OF THE LORD JESUS, PUT TO 

DEATH WITH A KNOTTY STICK IN 

PERSIA, A. D. 456. 

This Benjamin was a deacon of the Christian 
church in Persia, who, when opportunity offered 
itself, also proclaimed the doctrines of the holy gos- 
pel to the people, at which Geroranes, the King of 
Persia, took such offense, that he caused him to be 
cast into prison, in which he remained without 
deliverance for two years. After this, a certain 
ambassador came to the King to transact some state 
business. Having heard of Benjamin and his 
dreary confinement, he besought the King to set 
him free. The King consented, yet on the condi- 
tion, that the prisoner should not speak to any of 
his magi or priests of the Christian religion or dis- 
pute with them. The ambassador promised the 
King in Benjamin's name that his command should 
be heeded. But when he came to Benjamin, and 
admonished him to this, Benjamin answered: "I do 
not wish to do what you have promised in my 
name. I can not withold the doctrine of the light of 
the gospel, which I have received from God, from 
others, not communicating it to them; for I have 
learned from the gospel how severelv those will be 
punished, who bury the talent which has been given 
them to gain something therewith, in the earth." 

In the meantime, the King, knowing nothing of 
the answer which Benjamin had returned to the 
ambassador gave command to release him from his 
confinement. Benjamin once more free, ceased not 
to exhort the people as before, and to set the light ot 
the holy gospel on the candle-stick. When this had 
continued for about the space of one year after his 
liberation from prison, new complaints were brought 
against him before the King, who had him brought 
before him, and commanded him to renounce the 
God whom he served, on pain of bodily punish- 
ment. Then Benjamin asked the King: "What 
punishment, beloved King, does he deserve, who 
deserts and renounces thee and thy government, and 
submits himself to, and serves another lord ?' ' The 
King answered: "Such a man deserves punishment 
on body and property, yea, the severest penalty of 
death." Benjamin asked again saying: "What 
punishment does the man deserve who forsakes his 
God, the Creator of all things, in order to exalt one 
of his servants as God, and to give to a creature the 
worship due to God alone ?' ' 

These words so incensed the King, that he com- 
manded his guards to sharpen twenty reeds and to 
thrust them between the flesh and the nails of his 
fingers and toes. But when the King saw that the 
pious martyr endured all this with steadfastness, yea, 
regarded it but very little, he, after other torments, 
ordered the executioners to prepare a knotty stick, 
which by cutting away the branches, was made as 
sharp as a stick of thorns. This he caused to be 
thrust into the nether part of his body, and then 
pulled backwards and forwards, until the faithful ser- 
vant and professor of Christ ended his life under the 

13 



hands of the executioners, like a defenseless lamb 
that is led to the slaughter and opens not its mouth. 
Compare the account of Abr. Mellinus, 2d, book, 
fol. 260, col. 1, 2, taken from Theod., lib. 5,pag. 38, 
and Mend, Graec., with the annotation of P. f. 
Twisck, Chron., 5I/1 book, page 191, col. 1, from 
Hist. Eccl. Tripart, 2d, part, lib. 1 1 , cap. 33, Hist. 
Andr. Hondorjf, fol. 20, 



THE CRUELTY OF THE ARIAN KING, HONORICUS, 

ALSO CALLED HUNNERICUS, THE SECOND 

KING OF THE VANDALS, TOWARDS SOME 

BISHOPS AND ELDERS WHO WOULD 

NOT SWEAR, AND OTHER 

CRUELTIES, A. D. 477. 

A. D. 477, Honoricus, King of the Vandals, an 
adherent of the Arian sect, arose with great violence 
against those who would not assent to his views, 
cruelly persecuting, and lamentably maltreating them. 
He had honorable women and maidens suspended 
naked; their bodies burned with torches; their 
breasts and arms cut off; hot pitch applied to their 
back, breasts and sides; he also caused them to be 
drawn up, and heavy stones tied to their feet, etc. 

When he proposed to many that they should 
swear an oath, some thought it not contrary to God, 
but the bishops and elders of the church of Christ 
would not swear, saying that it was prohibited in 
the gospel, since Christ says: "Swear not." There- 
upon they were martyred, or at least severely pun- 
ished. Those, however, who had been prevailed 
upon to swear, did not escape free, for, according 
to ancient writers, he punished both alike; these, 
because they had sworn contrary to the command 
of the gospel, and those, because they refused to 
swear. 

In the meantime, the distress and misery were 
so great that scarcely a house could be found that 
was not filled with wailing and lamentations. 

After this terrible tyrant had put to death, by these 
and similar torments, as well as exiled, a countless 
number, God, after many plagues had been sent 
upon that country, awfully punished him : worms and 
lice so gnawed his flesh that his whole body became 
putrified, one member dropping off after another, so 
that he was buried piecemeal, thus coming to a hor- 
rible and not less ignominious end — the evident ven- 
gance of God for his tyranny against the Christians. 
Compare P. J. Twisck, Chron., 5th, book, pag. 
166, col. 2, with Chron. Carionis,lib. 3, fol. 29. Eccl. 
Caspar Hedio 3d, part, lib. 2, cap. 18 — 21, 25, 27, 
Chronol. Leonh. Krantz., lib. 3, fol. 87, 89. Paid. 
Menda, fol. 381, 382. His tor. Andr., fol. 180. 
fan. Crespin, fol. 139. 

NOTE. — It is stated that about this time, until the 
year 495, and afterwards, there were made in 
different councils held in Africa five hundred and 
five laws ( called canons or rules ) , in which among 
other things it was resolved by the Roman church : 
1. "That the children of the Donatists, (namely 
those Donatists who had renounced the doctrine of 
Donatus) shall not be re-baptized." 2. "That those 



194 



MARTYRS MIRROR. 




GOD'S JUDGMENT ON KING HONORICUS. 



who say that a child is not to be baptized for the 
forgiveness of sins, etc., are excommunicated." 
3, Act. 23. That the agitation about baptism 
should be suppressed by military force." Seb. 
Franck, Chron. der Roomsche Concilien, fol. 48, 
col. 2-4, etc. 

note. — From the third article it appears : 1. That 
at this time there were people who stirred up agi- 
tation about baptism, that is, infant baptism, for 
this was now practiced by the Roman church. 
2. That these people were suppressed by military 
assistance or force. What views, besides this article, 
these people held, or in which manner they were 
suppressed, we have not been able to ascertain; 
hence we let this suffice. 



THE BLOODY OPPRESSION OF THE BELIEVERS, 

WHICH, IT APPEARS, OCCURRED IN THE 

TIME OF THE TEACHER, FULGENTIUS, 

A. D. 498. 

It appears that at this time the persecution and 
maytyrization of those who were baptized accord- 
ing to the ordinance of Christ was still in progress; 
of which the godfearing teacher Fulgentius makes 



mention to his cotemporaries. Bapt. Hist., 2d 
part, page 464, num. 12, from D. Vicec, lib. 3, cap. 
3, from Fulgentius, lib de fide ad petrum, cap. 30. 

"Rest assured of this," he writes, "and doubt 
not that those who, for the name of Christ are bap- 
tized in their blood, without which no man shall 
receive eternal life, that is, who has not previously 
been converted from his sins through repentance, 
and faith, and redeemed through the sacrament of 
faith and repentance, that is, through baptism." 

When Fulgentius here speaks of those who, for 
the name of Christ are baptized in the blood, etc., he 
plainly indicates thereby, that blood was shed then 
inasmuch as people were baptized with it as it were, 
that is, such people as he speaks of further on, 
namely, "who are converted through repentance 
and faith, and redeemed through the sacrament of 
faith and repentance, that is, through baptism," etc. 

However, if to any one the above words of Ful- 
gentius appear rather too obscure for the purpose in 
view, we leave him to the free and unrestrained 
enjoyment of his own judgment. 

NOTE. — At this time, namely about the close of 
this century, those who opposed infant baptism 
were so hated by the Roman church, that in a cer- 
tain council of Carthage, two persons, whose names 
we for certain reasons omit, were condemned, because 



MARTYRS MIRROR. 



195 



they had denied infant baptism. Bapt. Hist, id, 
part, page 436, taken from the gth chapter van de 
Doop gebruykeri der Roomsche Kerke, fol. 460. 

As to the persons themselves that were condemned, 
we commit them to God, since our only aim is to 
show how exceedingly the aforementioned doctrines 
were hated, and those who defended them, op- 
pressed, yea, condemned at that time. With this we 
conclude our account of the martyrs of the fifth 
century. 



AN ACCOUNT OF THE HOLY BAPTISM 

OF THE MARTYRS IN THE SIXTH 

CENTURY. 



SUMMARY OF BAPTISM IN THE SIXTH CENTURY. 

[Shortly after the beginning of this account, Alci- 
mus is introduced who declares that baptism was 
prefigured in the suffering of Christ; his testimony, 
however, in regard to this, is reserved for another 
place. 

Cassiodorus follows Alcimus, saying that in bap- 
tism believers are regenerated to new creatures. 

He is followed by Fortunatus, who speaks of the 
virtue and benefit of baptism, saying that those who 
are regenerated by baptism, become children of 
God. 

People who indicate that infant baptism is not in 
accordance with the holy Scriptures. 

The council of Ilerda, in Spain, establishes va- 
rious canons or rules against the Anabaptists and 
those baptized by them ; forbidding to eat with 
them. 

The council of Agathe decrees that all Jews who 
desire baptism must first be instructed for eight 
months, with the catechumens. Confession of faith 
preached to those desiring baptism (see margin as 
well as column). 

In the first council of Constantinople it is decreed 
that the Eunomians and Montanists must first walk 
for a considerable length of time with the church 
[brotherhood], hear the holy Scriptures, and shall 
then, if found faithful, be baptized. 

Of certain persons termed fanatics, who prevailed 
upon the imperial councilors, to abolish infant bap- 
tism. 

Justus Origelitanus says excellent things with 
regard to the nature and efficacy of baptism. 

One Peter, and his companion Zoroaras defend 
Anabaptism. 

An account, from Gregory, of certain Jews, some 
of whom were baptized on Easter, others on Whit- 
suntide, after previous instruction. 

Vincentius shows that it was customary to re- 
nounce, before baptism, all pomp, and the works of 
Satan. 

Of the white robes put on the newly baptized, 
and the gifts it was customary to present to them. 

How Brunechildis, the daughter of Arthanagil- 
dus, was rebaptized. 

Of Euthimius, who entertained some that had 



been baptized, forty days; and how he admonished 
them. 

Touching a certain prayer pronounced over the 
candidates, containing very beautiful sentiments re- 
specting the dignity and benefit of baptism. 

It is held that Theophilus Alexandrinus differs 
from the Roman church, in regard to holy baptism 
and the holy Supper. 

The followers of Donatus again cited, and ex- 
cused in various things. 

Christian novices, before baptism, divided in two 
classes. 

Statements with regard to the corruption of the 
writings of the ancients; yet that on the subject of 
baptism authentic testimonies still remain. With this 
we have abbreviated and concluded this century.] 

Although in the sixth century, Roman darkness, 
as regards the corruption of divine worship, began 
to arise more and more, and the divine and evan- 
gelical truth necessarily had to sink out of sight at 
times, inasmuch as the Roman Bishop and others, 
who held with him, began, as it were, with the 
black smoke of manifold superstitions, shamefully 
and lamentably to darken the bright and transpar- 
ent commands of Christ, as baptism, the holy Sup- 
per, the command not to swear, and others ; so that 
baptism on faith was converted into infant baptism, 
the Lord's Supper into a superstitious mass, the 
command not to swear, into a permission to swear, 
and other articles also greatly corrupted; yet in the 
meantime nevertheless, there were people, yea emi- 
nent persons, and even such, at times, as (living in 
quiet as they did) were reckoned to belong to the 
Roman church, through whom the aforesaid dark- 
ness was illuminated, the superstitions removed, and 
the pure truth of the holy Gospel brought to light 
as a brightly shining sun ; inasmuch as they, oppos- 
ing infant baptism, recommended baptism upon 
faith ; abolishing the mass or transubstantiation, 
taught the simple Supper of Jesus Christ; rejecting, 
according to the doctrine of Christ and James, oaths 
and swearing, commanded the people not to use 
oaths, or to swear at all. 

• But it would require too much time to treat on, 
and show, all these things; hence we shall follow 
the custom we adopted in the beginning, and speak 
principally of baptism, > showing briefly, by whom 
and in what manner the same was practiced accord- 
ing to the rule of Christ and the usage of his apos- 
tles, and confirmed by doctrine or example. 

Alcimus writes {lib. 1, de Orig. Mundi) in the 
6th Cent. Magdeburg., fol. 112, concerning the 
doctrine of baptism: "That baptism is prefigured in 
the suffering of Christ. ' ' Thereupon follows a cer- 
tain verse from Alcimus, in which baptism is com- 
pared to the water which flowed from Christ's side, 
and to the blood of the martyrs; of which, however, 
we will not speak further at present, as we intend to 
reserve it for a place where it will be more to the 
purpose. Jacob Mehrning also notices this verse in 
Bapt. Hist., page 467. 

A. D. 508. — Or at the time of the Emperor An- 
astasius, surnamed Flavius Valerius, the highly en- 
lightened and gifted Cassiodorus, is stated to have 



196 



MARTYRS MIRROR. 



lived and written, who says with regard to baptism 
(.on Cant., cap. 7), "that it is a divine fountain, in 
which believers are regenerated to new creatures." 
/. M., Bapt. Hist., page 467. 

What else is this, than what our Savior himself 
says (Mark 16: 16), that believers must be baptized; 
and (John 3:5), that one must be born again of 
water and of the Spirit; which accords with the 
words of Paul (Tit. 3:5), where he calls baptism 
the washing of regeneration, because, believers, 
when they are baptized, must forsake the old life, 
and be regenerated into a new life. Rom. 6:4. 

Cassiodorus, on Cant., cap. 4, teaches {Bapt. 
Hist., page 468), That all believers shall (or must) 
be baptized. "There can be," he says, "no be- 
liever without the washing of baptism (that is, no 
true believer, who can stand before God and his 
word, without baptism ; for he who commanded 
faith, also commanded baptism). 

Again, in cap. 7 : " No one can enter the church, 
who has not previously been washed with the water 
of baptism, and made to drink of the fountain of 
wholesome doctrine. This well agrees with the 
words of the apostles, who thus testifies of himself 
and of the Corinthian church: "For by one Spirit 
we are all baptized into one body .... and have 
been all made to drink into one Spirit." 1 Cor. 
12: 13. By this, the apostle (like Cassiodorus) in- 
dicates that all who are true members of the church 
of Jesus Christ, must have communion in two 
things: First, they must have been made one body 
with each other by baptism. Secondly, they must 
have been made to drink into the Spirit, or the 
doctrine of the divine word; which, as every intel- 
ligent person knows, are things that cannot be 
complied with by infants, but only by adult and 
intellgent persons. 

Cassiodorus, on Ps. 23 {page 469), says: "The 
water of refreshing is the washing of baptism, in 
which divine gifts are poured upon the souls that 
have become barren through the withering influence 
of sin, that they may bring forth good fruits." 

Again: "The souls of the elect (or of the bap- 
tized) have, in baptism, forsaken the corruption of 
the old man, and are renewed in Christ." 

Again : "As the people (of Israel) were preserved 
by the Red Sea, in which Pharaoh perished, even 
so, the church of the heathen, has been redeemed, 
through baptism, from the bondage of the devil, 
and brought into the true promised land, the liberty 
of the Gospel; and thus she (that is the church of 
the heathen) who was formerly a handmaid of iniq- 
uity, has now become the friend of Christ, and been 
washed, through baptism, from the filth of sin." 

Beloved reader, attentively consider the last three 
passages of Cassiodorus, and you shall find that 
they, in every particular, indicate that the baptism 
of which he speaks, is not at all infant baptism, but 
such a baptism as Christ commanded to be admin- 
istered upon faith; for, when he says, in the first 
passage, that in (or through) the water of baptism, 
divine gifts are poured upon the souls that have be- 
come barren through the withering influence of sin, 
that they may bring forth good fruits, he certainly 
thereby indicates that he speaks of such candidates 



as had previously become barren through the with- 
ering influence of sin, and to whom gifts were now 
imparted in (or through) baptism (namely, by God, 
for the strengthening of their faith), that they might 
bi'ing forth good fruits, which, as every one knows, 
can be done by none but adult and virtuous persons. 
By the second passage, in which he says, that the 
souls of the elect (or of the baptized) have forsaken, 
in baptism, the corruption of the old man, and are 
renewed in Christ, he again indicates that the per- 
sons of whom he speaks, had lived, before baptism, 
in the corruption of the old man, wherefore it was 
necessary for them to forsake it in baptism, and, by 
a pious life, to be renewed henceforth in Christ; but 
how this applies to infants, may be judged. 

We now come to the third passage, in which he 
speaks of the passage of the people of Israel through 
the Red Sea. He compares the Israelites to those 
who, having been converted from heathenism, were 
baptized ; the Red Sea, by which the people of 
Israel were delivered, he compares to baptism, 
through which those who had been converted from 
heathenism, had obtained their redemption, accord- 
ing to the soul, depending on the merits of Jesus 
Christ; Pharaoh, who was drowned with his people 
in the Red Sea, he compares to the bondage of the 
devil, from which believers are redeemed in bap- 
tism, through the grace of the Son of God; the 
entrance of Israel into the land of Canaan, he com- 
pares to the entrance of believing, baptized Chris- 
tians into the true promised land— the liberty of the 
Gospel. Finally he says, in the same passage: 
' ' Thus she who was formerly a handmaid of iniq- 
uity, has now become a friend of Christ, and been 
washed from the filth of sin." 

All these things militate so clearly against infant 
baptism, and confirm baptism upon faith, according 
to the ordinance of Christ, that it seems unnecessary 
to me, to add anything further respecting Cassio- 
dorus. The impartial will judge aright. 

About A. D. 515. — Or properly after Cassiodo- 
rus, is placed, in the History of the Holy Baptism, 
the wise, but as it appears, excessively accused 
Fortunatus; from whose writings the author of said 
history adduces several passages, respecting which 
he makes the following annotation in the margin: 
' ' All the preceding commendations must be under- 
stood as referring solely to the true baptism of 
Christ, which is received as he has ordained it, and 
which consists in the word, Spirit, and water, and 
is obtained in (or upon) faith; and not as relating 
to any self- invented infant baptism." 

He then shows, page 468 in his account, what 
Fortunatus himself writes concerning it, saying: 
"Of the virtue and benefit of baptism, Fortunatus 
teaches {lib. 10 in Expos. Orat. Dom.): Man, when 
regenerated by baptism, becomes a child of God, 
who previously, through transgression, belonged to 
his enemy, and was lost." "Man, before bap- 
tism," he further says, "is described as being car- 
nal, but after baptism, as being spiritual." 

In a letter of the orientals to Symmachus, it is 
written: "Christ our Savior has taken away, on the 
cross, our handwriting, that we might hencefor- 
ward, after the washing of regeneration (that is, 



MARTYRS MIRROR. 



197 



baptism) be no longer subject to the sins of our 
wickedness. ' ' 

These passages pertain only to adults, or at least 
to such as are possessed of understanding, but in 
no wise to those who have attained to neither years 
nor understanding; for it certainly means some- 
thing, to be regenerated by baptism, yea, to be 
made a child of God, which Fortunatus, in the first 
instance, so expressly confesses. 

Touching the regeneration of water and the Spirit, 
Christ did not command it to the unintelligent, but 
to a master of Israel, John 3:5; and of those who 
had put on Christ, through baptism, the apostle 
says: that by faith they became the children of God. 
Gal. 3 : 26, 27. 

Thus also it is a matter of moment, to be carnal 
before baptism, and spiritual after baptism, which 
he nevertheless adds: For, beloved reader, what is 
it to be carnal, but to live after the lusts of the flesh ? 
This, says our author, is done before baptism; 
hence it is also evident that he speaks of a baptism 
before the reception of which one can live after 
the flesh. 

What, on the other hand, is it to be spiritual, 
but to live after the inclination of the spirit ? that is, 
according to the rule which agrees with the spirit, 
and the word of God ; but this, he states, is done 
after baptism; hence it follows that the baptism of 
which he treats, is of such a nature, that he who 
has received it, can live after the Spirit. 

But how can these two things, namely, to live 
after the flesh before baptism, and after the Spirit 
after baptism, apply to infants, of this he that has 
experience may judge. 

That which is written to Symmachus, in the 
letter of the orientals, is of the same nature; for 
there it is said of regenerated baptized persons that 
after the washing of regeneration, that is, after bap- 
tism, they are no longer subject to the sins of wick- 
edness; which sufficiently indicates that he speaks 
of such people as are subject, before baptism, that 
is, before they are baptized, to the sins of wicked- 
ness, but from which they are freed after baptism, 
through the grace of God and a holy purpose. Cer- 
tainly, infants differ widely from this. 

A. D. 520. — That at this time, and thence for- 
ward, there were persons who not only taught bap- 
tism upon faith as ordained by Christ, but who also, 
now and then, opposed infant baptism ; this is 
unanimously maintained by the well-tried Jacob 
Mehrning, scholar of the holy Scriptures, and the 
very learned Montanus, in these words : ' ' Neverthe- 
less, as truth cannot remain suppressed, some were 
found, in the course of time, who, seeing that infant 
baptism did not accord with the holy Scriptures, 
dared candidly confess this. Of such there were 
many. A. D. 520, and from that time forward in 
this century, for several years in succession, as may 
clearly be gathered from the fourth canon of the 
council of Gerunda, in Spain, held the aforemen- 
tioned year, in which it was decreed concerning 
catechumens, that they should be baptized on Eas- 
ter and on Whitsuntide; but in case of feebleness or 
sickness, also on other days. From Cent. Magdeb. , 
Cent. 6, cap. 9, de Synodi. 



For, that those who were born of Christian par- 
ents, and had been brought up from their youth, in 
the Christian religion, were reckoned among the 
catechumens, is evident from the example of Am- 
brose, and his hrother, Satyrus, sons of the Chris- 
tian parents Symmachus and Marcellina, as may 
be seen in the oration of Ambrose, on the death 
of Satyrus; and it is further confirmed by the exam- 
ple of Theodosius, Ambrose, Jerome, Basil, M. Au- 
gustine himself, his natural son Adeodatus, and 
Alipius; who though born of Christian parents, as 
already stated, were nevertheless reckoned among 
the catechumens, till the day after previous instruc- 
tion, they were baptized. Bapt. Hist., page 480. 
H. Mont. Nietigh., pages 79, 80. 

Perhaps some one may think, in which of the 
preceding words is infant baptism spoken against ? 
which is nevertheless so distinctly asserted by Jacob 
Mehrning and H. Montanus. We reply, that they 
do not express it in formal words, but indicate it by 
the circumstances which they adduce. For, when 
they, in the first place, speak of the fourth canon 
of the council of Gerunda, in Spain, in which it was 
decreed that catechumens should be baptized on 
Easter and on Whitsuntide, they thereby indicate 
that the baptism of new-born infants cannot have 
been practiced there, because infants are born not 
only on Easter and Whitsuntide, but throughout the 
whole year; and in another place it is stated that 
not only no catechumens, but no one else, should 
be baptized at any other time than Easter and 
Whitsuntide. 

In the second place, when they declare that by 
the catechumens here spoken of, there are to be 
understood not only such youths, or scholars, 
as were of heathen descent, but also those born of 
Christian parents, as is proved by the example of 
Ambrose, Satyrus, &c, it shows that many Chris- 
tians, at that time, left their children unbaptized till 
they, after sufficient instruction, as was given to 
the catechumens, were baptized of their own accord, 
on either of the two feasts, Easter or Whitsuntide. 

Sebastian Franck calls the catechumens, of whom 
the aforementioned council speaks, scholars of the 
faith, and relates the decree of said council, as well 
as the time when the same was held, on this wise: 
' ' The council of Gerunda, held in the seventh year 
ofKingTheodoric, passed, among nine decrees, also 
this: That the catechumens, that is, the scholars in 
the faith, should be baptized only on Easter and 
Whitsuntide, except imminent death should require 
it otherwise." Chron. Rom. Concil., fol. 73, col. 1. 

About A. D. 525. — Or in the 15th year of Theo- 
doric, King of France, those of the Roman church 
again found themselves in great embarrassment with 
regard to the so-called Anabaptists. The matter 
rose to such a pitch that it was thought well to as- 
semble a council against them, as had been done 
by Pope Felix, A. D. 487, at Rome. Accordingly, 
about A. D. 525, the second council against the 
Anabaptists was convened, not at Rome, as the 
first, but at Ilerda, in Spain; to which there assem- 
bled, as was usually the case, many of the bitterest 
papistic bishops — in order to extirpate, or at least 
check, the heresy, as it was called — who made a 



198 



MARTYRS MIRROR. 



number of rules and laws, not only against the Ana- 
baptists, but also against those who, having sepa- 
rated from the Roman church, had been rebaptized 
by them; of which rules, among others, the follow- 
ing are noted: 

Canon 9. ' ' Concerning those who through trans- 
gression have been rebaptized, and have fallen with- 
out necessity, it is our will, that the statutes of the 
Nicene synod be observed respecting them, which 
are considered to have been passed for such offend- 
ers: that they shall pray for seven years among the 
catechumens, and two years among the catholics, 
and then," &c. 

Canon 14. " Godly believers shall not eat with 
the rebaptized. Bapt. Hist., pages 477, 478, from 
the 6th Cent. Magd.. cap. 9, fol. 240, ex Decret. 
Synod, Ilerdensis. 

The 13th canon of this synod, also given in the 
same place, we suspect, has been misquoted; how- 
ever, as it does not apply here, we leave it in its 
own merit. 

That the 14th canon, however, which speaks only 
of the rebaptized, concerns the so-called Anabap- 
tists, appears from the annotation of Sebastian 
Franck, ofWordens, in part 3 of his Chronijk, fol. 
73, col. 1, who translates this canon thus: "The 
clergy and believers shall not partake of meals with 
the Anabaptists. ' ' 

From this it can be seen in what detestation, yea, 
abhorrence, the so-called Anabaptists in the time 
past, were held by the Romanists, inasmuch as they 
were not considered worthy to eat with, even as 
once the Samaritans, publicans, and sinners had 
been regarded by the Jews. 

We will not investigate minutely, whether the so- 
called Anabaptists of that time held the same views, 
in regard to every article, with those who, at the 
present day, are designated by that name; nor will 
we, if perhaps in some points they did not teach 
aright, or were not fully enlightened, defend, much 
less, praise them ; it suffices us, that they, besides 
other good and wholesome articles, mentioned by 
us in another place, held this in common with the 
Anabaptists of the present day, namely: That they 
did not approve of the baptism which by the Roman- 
ists is administered to infants, but rejected it, so 
that they baptized, or, at? least, baptized aright at 
first, those who, having come to adult years, em- 
braced their faith. 

It also is praiseworthy in them, that they, not- 
withstanding the anathema of the Pope and the 
councils, yea, regardless of persecution, suffering, 
and death, as shall be shown in the proper place, 
maintained and manfully defended their views. We 
know of nothing further that we could say of them, 
from authentic writers, but will commend them, as 
well as ourselves, to God and his grace. As regards 
the manner in which they were proceeded against, 
in subsequent times, as well as how they conducted 
themselves herein, we shall show in the proper time 
and place. 

About A. D. 530. — D. Joseph Vicecomes, in his 
treatise records {Bapt. Hist., page 482), the follow- 
ing testimonies from the sixth century. 



Of the decree of the Christians, at Agathe, about 
A. D. 530, he says, lib. 3, cap. 1: "The council of 
Agathe, cap. 13, says: It is the will of all the 
church, that on the eighth day before Easter, the 
confession of faith be preached publicly in the 
church to those desiring baptism."* 

We do not especially favor the decrees of coun- 
cils; yet, when they agree with the word of God, 
we accept them, not because men have uttered 
them, but because they have been pronounced al- 
ready in the word of God. Thus, when it is said of 
all the churches which existed at that time, that it 
was their will that the confession of faith should be 
publicly preached on the eighth day before Easter; 
and also that it was added, how and to whom it was 
to be preached, namely, before those desiring bap- 
tism, we find not only that it well accords with the 
word of God, Mark 16: 15, 16, but, moreover, that 
not only a few individuals, but all the churches, 
namely, those which dissented from the church of 
Rome, held that view, namely, to baptize after pre- 
vious instruction. 

In the second place, when it is said here, that the 
confession of faith should be preached to those de- 
siring baptism (that is, not to infants), it clearly 
follows that the candidates here spoken of, had 
themselves to desire baptism, yea, that they them- 
selves had to profess the confession of faith preached 
to them, else there would have been no reason to 
preach it to them. 

Vicecomes {lib. 2, cap. 2, page 483), quotes the 
following words from the *]th chapter of the first 
council of Constantinople : "As many of the Euno- 
mians and Montanists as desire to embrace the faith, 
we receive, as we do the Grecians; on the first day 
we instruct them in Christianity, on the second day 
we receive them as disciples, and on the third day 
we bless them (or require them to renounce Satan) ; 
and thus we instruct them, taking care that they 
walk in the church for a considerable time, and hear 
the holy Scriptures, and then, and not before, if 
they are found upright, we baptize them. 

This first council of Constantinople is placed, ac- 
cording to the order of D. f. Vicecomes, in Bapt. 
Hist., immediately after the council of Agathe, held 
about A. D. 530; and although we have long 
searched for it, we have not been able to ascertain 
the correct date of it; hence we make no change in 
the order. 

After this, Vicecomes places the sixth council of 
Constantinople, in which several things illustrating 
the point we have in view respecting baptism upon 
faith are presented; but since we find from other 
writers, that said council was not held in this cen- 
tury, but many years after, Vicecomes having 
greatly erred in this, we will not proceed further 
with it here, but reserve our account of it for the 
proper time and place. We therefore turn to what 
is quoted in the jt/i chapter of the first council of 
Constantinople, where it is said in regard to those 
of the Eunomians and Montanists who should de- 



* Touching the Jews who embraced the faith, this rule was 
established: "A Jew shall be tried for eight months among the 
scholars of the faith, and then, if he assents to it, be baptized." 
Seb. Franck, Chron., Rom. Cone, fol. 72, col. 3. 



MARTYRS MIRROR. 



199 



sire to unite with that church, that they should not 
be baptized until they had been instructed one, two, 
or three days, yea, had walked for a considerable 
time in the church, and heard the holy Scriptures. 

Take this matter, as you may, and it indicates 
that the Constantinopolitan teachers recognized no 
other baptism than that administered in their own 
church, namely, after previous instruction; notwith- 
standing the Eunomians and Montanists might have 
alleged that they had been baptized in their infancy; 
yet this was regarded as useless and of no value. 

About A. D. 538. — It is recorded that at the time 
of Justin and Justinian, the Roman Emperors, there 
were people, termed fanatics by their opponents, 
who brought over to them and persuaded the im- 
perial councilors and ministers, that infant baptism 
should be abolished; against which the aforemen- 
tioned Emperors set themselves to prevent it. Con- 
cerning this, Jacob Mehrning, in Bapt. Hist., page 
487, says: "M. Rulichius, page 249, from whom 
M. Glaneus quotes this, acknowledges {page 627) 
that at that time there came forth many strange 
fanatics (he calls them fanatics, though they were 
far more pious teachers and Christians than Rulich- 
ius and Glaneus, and reproved, from the ordinance 
of the baptism of Christ, the encroaching abuses of 
infant baptism) who prevailed on and persuaded the 
imperial councilors and ministers, that infant bap- 
tism should be abolished. But Justin, and other 
Emperors would prevent the same by their authority 
and interdiction." 

He then relates, from the constitutions [laws] of 
the Emperors, Justin and Justinian, in what the 
interdiction, or, at least, the decree, ordained by 
these Emperors respecting this matter, consisted; 
from which it can be seen, that not only was infant 
baptism rejected and contemned by those contempt- 
uously called fanatics, but that even by the adher- 
ents of the Roman church it was not looked upon 
as a command, but merely as a matter which was 
permitted; though at other times again, through the 
decrees of popes and councils, it exceedingly pre- 
vailed. 

In the meantime, it is gratifying to us, that even 
our opponents, who were strenuous advocates of 
infant baptism, I mean M. Rulichius and M. Glan- 
eus, confess that also at that time (about A. D. 538), 
there were persons who sought to abolish infant 
baptism; from which it appears that the truth of 
baptism upon faith could not be suppressed to such 
an extent that it did not, according to opportunity, 
manage to raise its head; and that, on the other 
hand, the error of infant baptism did not triumph 
to such a degree that it did not have its opponents 
when opportunity offered. Thus blooms the rose 
among thorns, Cant. 2:2. God remains faithful to 
his promises, Ps. 33:4. Christ is with his church 
even unto the end of the world, Matt. 28 : 20. 

About A. D. 542. — Justus Origelitanus says (in 
Cant., Bapt. Hist., page 469): "They that are 
baptized in the name of Christ, are filled with the 
Holy Ghost." Doubtless, this has reference to Acts 
2 : 37, 38, where Peter says to those who inquired 
what they must do to be saved: "Repent, and be 
baptized every one of you, in the name of Jesus 



Christ .... and ye shall receive the gift of the 
Holy Ghost;" which certainly was not spoken to 
infants. 

Again: ' ' The fair church of Christ, ' ' says Justus, 
' ' is cleansed by the washing of water (that is, by 
baptism)." 

Thus also Paul speaks, Eph. 5 : 26, saying that 
Christ has cleansed his church with ' ' the washing 
of water by the word;" whereby he indicates that 
the believers of whom he speaks were cleansed not 
only with the washing of water (that is, baptism), 
but also by the word, that is, the doctrine of the 
Gospel; upon which passages Justus has based his 
declaration, though he, for the sake of being brief, 
it seems, is silent about the word. 

Again: "They have ascended," he says, "from 
the washing of water, when they, having received 
the forgiveness of sins by baptism, have increased 
in Christ." 

His speaking here of ascending, that is, climbing 
up from, the washing of water, and of increasing in 
Christ, clearly shows that he does not speak of in- 
fants, but of persons who have the ability to climb 
up from the washing of water, and to increase in 
Christ, which is peculiar to believers only. 

He then gives some additional testimony, in the 
same place, corroborative of the point we have in 
view; but as it is expressed in almost the same lan- 
guage as that quoted above, we pass it by, so as not 
to repeat the matter. 

About A. D. 545. — Or immediately after Justus 
Origelitanus, Olympiodorus is placed, who speaking 
of baptism, says: "The spiritual birth, which is 
effected by the washing of regeneration, resembles 
the death (of Christ) in that those who are regener- 
ated, in this divine washing, are buried with Christ in 
baptism." Bapt. Hist., 469, from Olympiodor., in 
Eccles., cap. 3.* 

Certainly, this is clearly following, though in other 
words, that which the apostle presents to the consid- 
eration of the believing Romans (Rom. 6:3), where 
he asks them whether they knew not that they all 
who were baptized into Jesus Christ, were baptized 
into his death; that like as Christ was raised up from 
the dead by the glory of the Father, even so they 
also should walk in newness of life. We need not 
say anything further in regard to this, since the mat- 
ter as to what persons and what baptism are here 
spoken of, is self-evident. 

About A. D. 548. — Or 550, it is related, that one 
Peter, as well as one Zoroaras defended Anabap- 
tism; but as to how and in what manner it was 
done, whether they rejected infant baptism, or 
whether they recognized no other baptism than 
that upon faith and administered in their own 
church, or otherwise, of this I find no other ac- 
count than that recorded in Bapt. Hist., page 472, 
from Nicephorus, where it is said: "Nicephorus 
writes (lib. 17, cap. 9): Peter, Bishop of Apamea 



* Olympiodorus (in Eccles., cap. 9), says: "Through the wash- 
ing of regeneration white robes are also given us, which doubtless 
remain clean as long as we refrain from the evil of sin." Bapt. 
Hist., page 47 4. 



200 



MARTYRS MIRROR. 



in Spain, and Zoroaras, a Syrian monk, defended 
Anabaptism."* 

But if these men have erred in other respects per- 
haps, which in that dark age could very easily have 
been the case, we would not justify it; it suffices us 
that they, as regards this article, dared oppose the 
common doctrine of the Roman church ; which could 
not have been done without peril of life, or, at least, 
not without reaping calumny and obloquy. 

About A. D. 551. — That it was customary at this 
time, to baptize on Easter and Whitsuntide, is re- 
corded from Gregory, who says that several Jews 
were baptized on Easter, and several on Whitsun- 
tide. Bapt. Hist., page 472, from Gregor., lib. 5, 
Hist. cap. 11. 

That this cuatom of baptizing on Easter and Whit- 
suntide, pertained only to believing penitents, and in 
no wise to children, we have 'previously sufficiently 
shown; to which we refer the reader. But to remove 
all doubt, mention is also made in the same place, in 
the History of Holy Baptism, of the preaching or 
doctrine of faith which it was then customary to pre- 
sent to the novices, who were to be baptized. As an 
example of this is adduced the wife of Sigibert, who, 
having been rightly instructed in the faith through 
such holy preaching, was ultimately baptized. Bapt. 
Hist., page 472, from Greg. Turon., lib. 4, cap. 26. 

About A. D. 553.— When, as it appears, the good 
old custom of renouncing and forsaking Satan, which 
was wont to be done publicly at baptism, in connec- 
tion with the confession of faith, began to cease, or, 
at least, fall into neglect, it was revived and again 
brought to remembrance, by the teacher Vincent ;f 
concerning which the following observation is found 
in Bapt. Hist., page 473, from Vine, lib. 21, cap. 6: 
"It was the custom, to renounce (that is, forsake), 
before baptism, all pomp and the works of the devil, 
which can certainly not be done by children. ' ' 

About A. D. 556. — At this time white robes were 
put on the newly baptized, after baptism. Thus, 
Gregory Turon {lib. 5, cap. 11), says — thatatAver- 
nio five hundred Jews were baptized at once, and 
then went their way, clothed in white robes. 

Gifts were also presented to the baptized; thus, 
Guentheramus gave presents to Clotharius, when 
the latter had been baptized. Bapt. Hist. , p. 484, 
from Gregor. Turon., lib. 10, cap. 27. 

This putting on of the white robes after baptism, 
signified that the newly- baptized, having put off the 
garment of sin, must henceforth be clothed in the 
clean white robe of true righteousness and holiness; 
to which applies Eccl. 9:8: "Let thy garments be 
always white; " and Rev. 3:4: "They shall walk 
in white;" also, Rev. 19:8: "And to her was 
granted that she should be arrayed in fine linen, 
clean and white: for the fine linen is the righteous- 
ness of saints." 

As to the gifts presented to the newly-baptized, 
this indicated that God thus imparts his heavenly 
gifts and blessings to them; as Peter said to those 

* P. J. Twisck, it appears, makes mention of this Peter, for the 
year 586, as we have also noted for that year. 

t This Vincent is to be distinguished from Vincent Victor, who 
is spoken of in another place. 



whom he exhorted to be baptized : ' ' And ye shall 
receive the gift of the Holy Ghost," Acts 2 : 38. 

However, if it should be, that with this putting on 
of white robes, and giving of presents, there was 
coupled any superstition (of which, however, we are 
not aware,), we would not commend, but rather 
speak against it. What we have in view here, is 
simply this, that such ceremonies were not, and 
could not be, performed with infants, inasmuch as 
the latter are too weak in understanding to compre- 
hend, as well as in ability to perform, the same. 
Hence it follows, that such baptism, at that day, 
was not administered to infants, but to adult, rea- 
sonable, and believing persons. 

About A. D. 560. — It is stated, from Adon. 
Aetat. 4, and Turon., lib 4, cap. 26, that Brune- 
childis, the daughter of Arthanagild, had been bap- 
tized, probably in her infancy, by the Arians, but 
that subsequently, having been married to Sigibert, 
she was rebaptized in the name of the Holy Trinity. 
This is related more fully by J. Mehrning, in Bapt. 
Hist., p. 475. But whether Brunechildis contin- 
ued in the true footsteps of the faith, after her re- 
baptism, of this we have no account; it suffices us 
to know that having been baptized, probably in 
infancy, by the Arians, she was afterwards, in adult 
age, rebaptized, or, at least, baptized aright, upon 
confession of faith; the first baptism having no foun- 
dation. 

About A. D. 562. — Joseph Vicecomes {lib. 5, 
cap. 53), quotes Cyril Monachus, in the life of the 
Patriarch, Enthymius as follows : ' ' When he had en- 
tertained for forty days, several persons that had been 
baptized, had admonished, and diligently instructed 
them in godliness, and inculcated in them, in vari- 
ous ways, the things necessary to their salvation, he 
let them depart in peace. ' ' Bapt. Hist. , page 484. 

In what place and manner, and under what cir- 
cumstances, the aforementioned persons were bap- 
tized, is not stated; hence we must be content with 
what is shown, from which we can infer that those 
persons were baptized upon faith, seeing they were 
yet confirmed, after baptism, in the doctrine of faith 
and godliness; and thus it follows that the custom of 
baptizing upon faith was practiced at the place where 
this occurred. 

About A. D. 570. — Vicecomes {lib. 4, cap. 12), 
quotes, from Severus Alexandrinus, a certain prayer, 
which it was customary, at that time, for the teacher 
to pronounce over those who were baptized: "O 
God! take out from them the old man, which de- 
stroys himself through the lusts of error, and clothe 
them with the new man, which is daily renewed in 
thy knowledge." 

Again {lib. 5, cap. 27): "O Lord God! who hast 
imputed unto us redemption through Christ, and 
through the water, in the Holy Ghost, hast given to 
these thy servants, regeneration; thou, O Lord, who 
lovest light, confirm and uphold them in holiness, 
that they, illuminated by the light of thy grace, and 
standing before thy table, may be made worthy of 
thy eternal salvation. ' ' 

In chap. 38 he relates how the candidates, immedi- 
ately after baptism, were brought to the holy Supper, 
and crowned with wreaths, and how the teacher then 



MARTYRS MIRROR. 



201 



addressed them, exhorting them to joy and holiness 
of life, saying: "Dear brethren, sing a hymn of 
praise unto the Son of the Lord over all, who has 
crowned you with royal crowns. You have now, my 
beloved, received unfading crowns from the waters of 
Jordan, through the power of the Holy Ghost. Dear 
brethren, ye have put on to-day the glory of the 
baptism of the heavenly Adam. ' ' 

He finally adds the wish addressed by the teacher 
to God, saying: "The holy God give you holiness 
with this seal wherewith you are sealed, and mark 
you with the ring of a sweet-smelling anointing, by 
this baptism wherewith you are baptized; may he 
make you worthy of his kingdom, and crown you, 
instead of this perishable crown, with the crown of 
righteousness and every good work. ' ' 

Having quoted this much, Jacob Mehrning says : 
"All this is utterly inapplicable to infant baptism." 
Bapt. Hist. , page 486. 

Same year as above. — It is stated that about this 
time there also lived Theophilus Alexandrinus, who, 
it appears, held views entirely different from those of 
the Roman church, with regard to baptism as well as 
to the holy Supper; so that he wrote against the 
manifold adjurations which were wont to be con- 
nected with the consecrating of the baptismal water, 
as also against transubstantiation or the essential 
change of the bread into the body of Christ, as follows: 
"A false Christian (namely, one who deems adjura- 
tions over the baptismal water necessary), does not 
consider that the water, in holy baptism, is sanctified 
by the word of God (which was wont to be spoken to 
the candidates who confessed the faith), and the ad- 
vent of the Holy Ghost ; and that the bread of the 
Lord, by which the body of our Savior is signified, 
and which we break for our sanctification, is conse- 
crated through invocation of the Lord." Observe, 
he does not say, transubstantiated, but consecrated* 
See Bapt. Hist. , page 486, from D. J. Vicecomes, 
lib. 1, cap.\\. 

A. D. 586. — Long since, namely, for the year 
317, we cited Donatus, and showed, according to 
Seb. Franck, Chron. Rom. Kill. , letter D. , that he 
was a very learned Bishop of Carthage, a native of 
Numidia, and that he taught that the Pope and his 
adherents did not have a Christian church, and, con- 
sequently, no true baptism ; and hence held that 
those who had been baptized in the Roman church, 
needed to be rebaptized, saying that there was only 
one church, one baptism, one faith, one Gospel, and 
that no children should be baptized, but only believ- 
ing adults who desired baptism. At first almost all 
Africa adhered to him. See the place indicated 
above. 

This doctrine, however, did not die with him, seeing 
mention is made of his followers much later (namely 
A. D. 586), that they at that time, under the lead- 
ership of one Peter, Bishop of Apamia, rebaptized 
those who had been baptized by the orthodox (or 
Catholic) church. See concerning this, P. J. Twisck, 
Chron., 6th book, page 201, col. 1, from Greg. lib. 

*What he says about the water of baptism, is somewhat obscure, 
and hence every one may judge for himself; but that which he re- 
marks about the bread of the Supper, is clearer. 



8, Merul, fol. 446. Also our account for the 
year 548. 

Note. — The followers of Donatus, of whom we 
speak here, have of old been severely accused by 
their opponents of gross errors, tyranny, &c. , but 
are acquitted thereof by other celebrated authors. 
Nevertheless, we would not accept them in every 
respect, but only in those of their teachings which 
are good and true. 

H. Bullinger compares them throughout to the 
Anabaptists, or as he calls them Baptists, saying: 
' ' Here our Baptists again disclose their ignorance, 
when they teach that no one should be compelled 
to that which is good, or to the faith;" and, contin- 
uing, he says: "They resemble the ancient Baptists, 
the Donatists, in every respect." "These," he 
writes further, "were of the opinion, that heretics 
should be allowed to live without restraint and with 
impunity in their faith ; ' ' that is, without persecu- 
tion or blood shedding. They were opposed by Au- 
gustine. H. Bulling., lib. 5, fol. 216, 222.* 

As to the accusations formerly brought against 
their faith as well as their life, these have been refuted 
by several prominent authors. ' ' It would be desira- 
ble," writes P. J. Twisck, "if we ourselves had their 
writings, doctrines, and deeds; for, if it is true, that 
they resemble the Baptists in every respect, and are 
not willing that any one should be compelled in mat- 
ters of faith." It is therefore sufficiently, as Bul- 
linger-says, evident, that they were unjustly accused. 
Chron., $th book, page 147, col. 2. This is more 
fully spoken of in the account for the year 317. 

About A. D. 600. — We will now bring the history 
of baptism in the sixth century to a close. We would 
adduce more writers in confirmation of said matter, 
but we fear that many authors of that time did not 
write faithfully and uprightly; besides, that many of 
their descendants, in order to give color to infant 
baptism and similar doctrines, appear to have cor- 
rupted their writings, of which many excellent men 
have complained. 

Jacob Mehrning, in his Indachtigmacckinge over 
het Doopsel, of the 6th century, says : ' ' Thus the 
Centicriatores Magdeburgenses, also the two doc- 
tors, Calixtus and Brandanus Detrius, in their dis- 
putations about baptism, must themselves confess 
that in this century, and much longer, the Christian 
novices were divided into two classes, as in the prim- 
itive church, which observed a distinction between 
the catechumens and believing applicants for bap- 
tism, or the "elect," as they were called by the 
ancients. 

But continuing, he writes the following concerning 
the corruption of the writings of the true teachers: 
"Here must also be taken into consideration, that 
which the Centuriatores Magdeburgenses, Dr. Ca- 
lixtus, Dr. Meysner, Dr. Johan Gerhard, Dr. Guil. 
Perkins, in Ementito Catholicismo, and many others 
so frequently complain of, namely, that the writings 
of the fathers and the primitive teachers of the 
church, have been so amazingly abused, in manifold 
ways, corrupted, interpolated and mutilated. Pray, 



*The writings of Bullinger against the said people 
fully explained elsewhere. 



202 



MARTYRS MIRROR. 



who indeed will be our surety, that Augustine and 
others of the fathers have written and taught about 
infant baptism, all that is ascribed to them. 

However, the fathers and teachers of the church, 
whose writings are extant; constitute but a very 
small part of the whole number. Were the writings, 
books and testimonies of the countless hundreds and 
thousands of other teachers of the church, bishops, 
and laymen experienced in the word of God, who 
have written, preached, taught, and spoken against 
it, in various parts of the wide world, to come to 
light, and could we also have the original manu- 
scripts of the fathers, namely, those who have writ- 
ten against infant baptism, and compare them to- 
gether, we would be astonished to see how faithfully 
the truth has been maintained in all ages, but also, 
how it has been suppressed by the innovators of 
baptism (that is, those who baptized infants). Yet, 
however mutilated and corrupted the writings of the 
fathers as we now have them, are, there are never- 
theless to be found in them many very excellent 
testimonies respecting Christ's true ordinance of 
baptism, and very confused ones as regards infant 
baptism ; for which we owe special thanks to God, 
and to him only, who thereby mightily confirms us 
in the truth. Bapt. Hist., 2d part, pages 481, 482. 

Thus, not we, but those who have unfaithfully 
dealt with the writings of the fathers, are the cause 
that we must here close our account of the baptism 
of this time; however, in some of the following cen- 
turies, where we meet with more authentic writers, 
we shall be able to explain and amplify this more 
conclusively. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE SXTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE SIXTH CENTURY. 

[The verse of Alcimus, reserved in the preceding 
account of baptism in this century, is now adduced, 
as the first proof of the martyrization of this time, 
and circumstantially explained. 

Mention is made of various severe persecutions 
that occurred about this time, of which fifteen are 
enumerated ; it is also shown in what kingdoms, 
principalities, or countries they took place, as well 
as who the tyrants were by whom all this was com- 
mitted against the Christian believers. 

An explanation that it is hardly credible, that all 
the countries in which the aforementioned fifteen 
persecutions occurred, were subject to the Roman 
See; which is amplified, and its signification shown. 

Arnold, a teacher of the Gospel, martyred in a 
forest, in France, and buried by his wife, presented 
as a pious martyr in the year 511. 

In the margin (in connection with Arnold) a severe 
persecution in Arabia, A. D. 520, is spoken of; what 
inference may be drawn from it. 

The oppression of the church and the servants of 
God, under Granus, son of the King of France, is 
noticed, for the year 562; then, in the margin, men- 
tion is made of forty Christian peasants, who suffered 



under the Longobards; however, for certain reasons, 
they are not absolutely accepted. 

After this, for the year 566, other forty persons 
are mentioned, the most of whom were put to death 
with the sword, because they would not commit 
idolatry, or forsake Christ; in the margin an expla- 
nation is given with reference to this, and they are 
recognized by us as true martyrs. 

Golauduch, a Christian woman of Persia, put to 
death, by the Persian Priests, A. D. 598. 

Some remarks respecting the time in which Eva- 
grius lived, who has recorded the last mentioned 
instance of martyrdom.] 

Here will be the proper place to sing, with mourn - 
ful voice, the blood-red verse of Alcimus, mentioned 
by us on a former occasion; as the author of the 
history of holy baptism places Alcimus at the very 
beginning of this century, which arrangement meets 
our approbation.. With regard to the oppression of 
the Christians of his time, he expresses, in the Ger- 
man language, as a song of mourning, the follow- 
ing lines: 

Der Kriegsknecht stack in Christi Seit; 
Wasser sprang aus der Wunden weit: 
Den Vcelkern das die Tauff bedeut; 
Der Martrer Blut audi so fleuszt heut. 
The soldier pierced the Savior's side: 

There gusheth forth the wat'ry flood, 
A sign* of the baptismal rite; 

Thus flows to-day the martyrs' blood. 

The question now is, what Alcimus meant to say 
by this verse. He treats of two things: 1. of Bap- 
tism; 2. of Martyrdom, comparing thereto the water 
that flowed from Christ's side, when a soldier had 
pierced it with a spear. 

I. Of Baptism.— -Of this we shall say but little, 
since this subject has been sufficiently discussed in 
our preceding account of baptism as practiced in this 
century; yet, in order to proceed properly, and to 
pass by no part of said verse, we say that the resem- 
blance which Alcimus here finds in the blood that 
flowed from Christ's side, saying that it was to the 
people, or to the peoples, a sign of baptism, neither 
can nor may be applied as referring to infant bap- 
tism ; for not only the sense, but even the words of 
the verse, would contradict this. As to the words, 
he does not say that said water is to infants a sign 
of baptism, which he certainly must have said, had 
he meant infant baptism by it; but he says that it 
was to the people, or peoples, a sign of baptism, 
which word (people, or peoples), in holy Scripture 
as well as in secular authors, is generally understood 
to mean adult, or, at least, intelligent persons, who 
can be taught, or to whom something can be signi- 



* The reader will please insert here, to the peoples, which is con- 
tained in the original, but had to be omitted in the translation, as 
the metre would not allow it. The words in question are virtually 
implied in the verse as translated by us, and we would not have 
deemed it necessary to call attention to the circumstance, were it 
not for the fact, that van Braght bases part of his following argu- 
ment on these very words.— Translator. 



MARTYRS MIRROR. 



203 



fied; as, for instance, Christ said to his disciples: 
"Go and teach all nations, baptizing them," etc. 
Matt. 28:19. Moreover, that infants are unable to 
understand the signification of little things, even to 
say nothing of this great mystery of baptism, is so 
clear that it cannot, with truth, be controverted. 

II. Of Martyrdom. — This is what we have chiefly 
had in view; for he says in the last line of the afore- 
mentioned verse: "Thus flows to-day the martyrs' 
blood. " Certainly, here he indicates that at the time 
when he wrote this, the blood of the (believing) 
martyrs was shed; for this is indicated by the word, 
to-day, which generally is understood to mean the 
present day; but here properly signifies the present 
current time. Moreover, as to the persons whom 
Alcimus notices as martyrs, and of whom he says 
that their blood flowed to-day, they cannot be under- 
stood to have been other than orthodox martyrs, or, 
at least, such as held the same views and doctrines 
with him; for the first, ancient, and true Christians 
called none martyrs, but their fellow-believers who 
had suffered or been put to death for the faith. 
From this, it would seem, has proceeded the old 
adage, which is still used: "Not the suffering, but 
the good cause from which he suffers, makes the 
martyr." 

Of the correct views of Alcimus, and, consequently, 
of those whom he calls martyrs, especially in regard 
to baptism, we have spoken before, and have also 
just now given some explanation with reference to it; 
which must suffice for the present. The impartial 
reader may decide for himself. In the meantime it 
behooves us to investigate and, if possible, show 
when, where, why, and how said martyrs suffered. 
But, not being able, on account of the scarcity of 
ancient writers, to ascertain all this, we shall content 
ourselves with what we do find in regard to it, and 
shall therefore endeavor to follow the most faithful 
and truthful records. 



OF VARIOUS SEVERE PERSECUTIONS INSTITUTED IN 
AND ABOUT THIS TIME, AGAINST THE CHRIS- 
TIANS, IN MANY KINGDOMS, PRINCIPALITIES, 
PROVINCES, AND COUNTRIES, BY JEWS, 
HEATHEN, AND FALSE OR APOSTATE 
CHRISTIANS; OF WHICH WE SHALL 
BRIEFLY POINT OUT THE 
PRINCIPAL ONES. 

We have counted from Abraham Mellinus alone, 
besides from many ancient writers referred to by him, 
who have more fully recorded the martyrdom of this 
time, fifteen persecutions in this century, which were 
raised most vehemently against the Christians, in 
various countries. 

In order to condense this as much as possible, so 
as not to weary the reader, we shall not present the 
account of the aforementioned author word for word, 
but extract from it the pith and import thereof, and 
present it as clearly as is possible for us to do. In 
the 2d book of the History of the Persecutions, etc., 



under the head : ' ' Exposition of Satan bound a thou- 
sand years," fol. 293, col. 1 — 4, are described, in 
consecutive order, among other things, the afore- 
mentioned persecutions, within the bounds of the 
sixth century, namely, from A. D. 518 to the close 
of the century; which we have briefly summed up 
thus: 

First of all, mention is made of many oppressions 
by the Jews, heathen, and others; by which all 
Christendom was kept in commotion, from the reign 
of the Emperor Constantine the Great, to that of 
Justin the Great {fol. 293, col. 2); however, since 
said oppressions occurred before the time of Justin 
the Great, that is before A. D. 518, we will leave 
them, as not belonging to the number mentioned 
by us. 



OF THE PERSECUTIONS WHICH TOOK PLACE AFTER 

THE TIME OF JUSTIN THE GREAT, FROM 

A. D. 518 TO THE CLOSE OF THIS 

CENTURY. 

i. It is stated that besides the persecution insti- 
tuted in the beginning of the reign of Justin the 
Great, by Theodoricus, the Arian, against those 
who were called orthodox Christians, a certain Jew- 
ish tyrant, called Dunan, in the fifth year of Justin's 
reign, violently persecuted the Christians in the city 
of Nagra. Fol. 293, col. 3. 

2. Of Amalric, King of the West Goths, in 
France, it is stated that he heaped much vexation 
and contempt upon his own wife, Clotildis, because 
she was orthodox in the Christian faith. Ibidem, 
from Hist. Gall, and Isidor. , in Chron. 

3. It is declared that in the third year of Justinian 
the Great, nephew of Justin the Great, a perse- 
cution against the Christians was raised by the 
Samaritan Jews in Palestine. Ibidem, col. 4. 

4. Afterwards there was also a short persecution 
of the Christian believers, by the Vandals, in Africa. 
Ibid. 

5. Also, the Arian persecution of the Christians, 
by Totila, which is said to have taken place under 
Justinian, in Italy, is mentioned by the same writer 

6. Besides these the persecution originated by the 
Jews and Samaritans, at Cesarea, in Palestine, was 
repeated in the 29th year of the reign of Justinian. 
See above. 

. 7. We read that in*the time of Justin II., the 
Christian churches in Pers-Armenia were oppressed 
by Chosroe, the King of Persia. See above. 

8. In the third year of said Justin, Alboin, the 
first King of the Longobards, invaded Italy, having 
sworn to annihilate all the blood of the Christians 
with the sword. Ibid. 

9. At this time, also a Saracenic persecution 
against the Christians was carried on, by Manucha. 

10. After this, Chilperic, an enemy of the Chris- 
tians, exercised great cruelty towards them. Fol. 
294, col. 1. 

11. In the first year of Mauritius, Emperor of the 
Cappadocians, the Persians instituted a persecution 
with fire and sword, in Armenia. Ibid. 



204 



MARTYRS MIRROR. 



12. At this time, the Longobards, throughout 
Italy, did not cease to oppress the Christian be- 
lievers. See same place. 

13. About this time there was also a persecution 
in France. 

14. Also in Spain. 

15. In England the heathen sought to exter- 
minate the Christians. For full information on the 
above persecutions, read, aside from the above ref- 
erences, A. Mell., pages 293, 294 and on top. 303. 

Note. — In said fifteen persecutions that occurred 
in this century, we notice that twelve different king- 
doms, principalities, and other countries, are men- 
tioned, situated not only in Europe, much less in 
Italy (which can also be reckoned only as a single 
country), where the Roman Bishops chiefly had 
their seat and ungodly dominion; but also, yea, for 
the most part, in Asia and Africa, which were far 
remote from Italy, being different parts of the world. 
The countries mentioned, in consecutive order, are 
these: 1. Nagra, a place or region in Arabia. 
2. France. 3. Palestine. 4. Some region in Africa. 
5. Italy. 6. Cesarea. 7. Pers-Armenia. 8. A cer- 
tain country where the Saracens persecuted the 
Christians. 9. Another country, where Chilperic 
tyrannized. 10.. Armenia. 11. Spain. 12. England. 
These are the countries mentioned, besides those 
that are passed over, but were also subjected to 
persecution. 

Who will believe now, that all these countries 
were under the Roman Empire? Yea, more than 
that, what man of ordinary intelligence will think 
that they all adhered to the Roman See, and, conse- 
quently, that all the persons who were slain in said 
fifteen persecutions, professed the Roman religion? 
Surely, this does by no means appear; but the 
opposite is quite evident. In the first place, because 
we do not find, in reliable authors, that the authority 
and power of the Roman Bishop, or Pope, was so 
great at this time, that not only Europe, but also 
Asia and Africa, constituting the whole of the an- 
cient or then known world, bowed to him; which 
would nevertheless have to be proved and estab- 
lished, for in these three divisions of the world are 
situated the abovementioned kingdoms, principali- 
ties, and countries, and the aforementioned perse- 
cutions occurred not only within, but also beyond 
their boundaries. 

In the second place, that at this time there were 
people in different countries, who, not only in re- 
gard to baptism, but also in other points of religion, 
held views entirely different from what those of the 
Roman church understood and believed, is so 
clearly evident from our previous - account of bap- 
tism in this century, that no reasonable person will 
dispute, much less be able to refute it. 

Hence it follows, that to all appearance, in the 
abovementioned fifteen persecutions, not a few, or, 
.at least, some, orthodox believers were put to death, 
as true martyrs; for such have of old been para- 
mountly subject to persecution. We shall therefore 
investigate what people have at this time, as pious 
witnesses of Jesus, steadfastly testified to the truth 
of their Savior by their death, and sealed it with 
their blood. 



ARNOLD, A TEACHER OF THE GOSPEL AND THE 

CHRISTIAN FAITH, MARTYRED IN A FOREST 

NEAR PARIS, A. D. 5 1 1. 

It is stated that in the eleventh year of the sixth 
century, a certain pious teacher, by the name oi 
Arnold, not willing to bury the talent given him by 
God, in the earth, but if possible, to obtain some 
spiritual gain for Christ his Savior, by preaching the 
Gospel, exchanged his life for death in the forests 
of France, and has thus been reckoned among the 
number of the pious martyrs. Concerning this, 
P. J. Twisck, among others, notes the following, 
for the year 511: "When Arnold preached the 
Gospel of Christ and the Christian faith in a forest 
in France, near Paris, he was martyred, and was 
buried there by his wife." Chron., 6th book, p. 177, 
col. 2, from Chron. Nicol. Gillem.,fol. 44. 

Note. — All the particulars mentioned respecting 
said Arnold, clearly indicate the uprightness of his 
mind and views, as well as how far he stood alool 
from the superstitions of the Roman church, which 
superstitions then had already risen very high. 
The latter especially appears from various circum- 
stances. 

First, Because it is stated that he did not preach 
the traditions and legends of the Romanists, but the 
Gospel. 

Secondly, Because it is shown what he preached 
from the Gospel, namely, Christ and the Christian 
faith, but nothing about the power of the Roman 
bishop, or about the Roman faith. 

Thirdly, because it is stated, according to ancient 
writers, that having been martyred for said faith, he 
was buried there (where he had been put to death) by 
his wife; but to have a wife the Romanists had 
many years before forbidden, to teachers and dea- 
cons, on pain of deposition. With regard to this, the 
article established about the year 495, in a certain 
papal council, reads as follows: "The priests, that 
is, those who also preach, and deacons shall abstain 
from taking unto themselves wives; if they do not 
observe this, they shall be deposed from their office." 
Seb. Franck, Chron. Rom. Concilen, fol. 48 col. 4, 
from Concil. Aphr. 

Fourthly, because we have found, in the ancient 
registers, in which the names of the principal ancient 
teachers and martyrs are recorded, not the least 
charge laid against this man, either of superstition, 
or anything else; although we searched diligently, 
and had others search. 

Note. — It appears that about nine years after the 
death of said martyr, Arnold, namely, A. D. 520, a 
great persecution arose in Arabia against the Chris- 
tians; of which P. J. Twisck writes the following: 
"A. D. 520, a seditious Jew, who pretended to be 
the second Moses, caused an awful massacre and 
persecution of the Christians, at Nagra in Arabia, in 
the reign of the Emperor Justin; he slew the pious 
Bishop Arethas and many thousands of Christians. 
Chron. 6th book, page 180, col. 1, from Nicephor., 
lib. 16, cap. 6. But as we have not been able to ob- 
tain reliable information, except that which we have 
shown, concerning this Bishop Arethas, as to whether 



MARTYRS MIRROR. 



205 



he was a true and orthodox Bishop, as well as in re- 
gard to the many thousands of Christians who were 
slain with him, as to whether they professed a good 
profession of faith, which we doubt veiy much, we 
will not concern ourselves with them. Nevertheless, 
it must be considered, that among so great a num- 
ber there were at least some, here and there, whg 
died in the true faith, seeing the same were some- 
times scattered in various countries. Of this we will 
let the well-meaning reader judge for himself. 



THE OPPRESSION SUFFERED BY THE CHURCH AND 

THE SERVANTS OF GOD, UNDER GRANUS, 

THE SON OF THE KING OF FRANCE 

A. D. 562. 

That believers and the leaders of the church of 
God had to suffer great oppression at this time, our 
beloved brother and co-worker in Christ, P. J. 
Twisk, deceased, in his time, signified to his cotem- 
poraries with these words: "About this time (562), 
the churches and the servants of God were greatly 
vexed by Granus, the wicked son of the King ot 
France." Chron. 6th book, page 192, col 1, from 
Paul Merula, fol. 431, hist. Wenc, fol. 78.* 



ABOUT FORTY PIOUS CHRISTIANS SEIZED BY THE 

LONGOBARDS IN ITALY, AND MOST OF THEM 

PUT TO DEATH WITH THE SWORD, FOR 

REFUSING TO COMMIT IDOLATRY, 

A. D. 566. 

Shortly after the death of the peasants just spoken 
of in the margin, as the heathen Longobards, ac- 
cording to their custom, were offering to Satan the 
head of a he-goat, about forty meek and pious 
Christians were apprehended. When their captors, 
in honor of Satan, had gone round their sacrifice, 
consecrated it by their sorcerous incantations and con- 
jurations, and had bowed their heads before it, and 
worshiped it, they wanted to constrain the captive 
Christians to worship with them this head of the he- 
goat. But most of the Christians, preferring to die 
and strive for life immortal, rather than to live and 
worship the idol, refused to bow their heads, which 
they had always bowed in honor to God their Crea- 
tor, before a vain and perishable creature. There- 
upon, the enemies of God and his Anointed, who 
had not hesitated to fight against the Lord, and to 
kick against the pricks, put to death with the sword, 
all of said captive Christians who would have no fel- 
lowship with their idolatry; and thus they (the latter), 
all became blessed martyrs of Jesus Christ. Compare 



*In the following year, namely, A. D. 563, mention is made of forty 
Christian peasants, whom the LongoDards seized and would con- 
strain to eat of the food offered to idols; but as they refused to do 
this, they were beheaded together, for the faith in the only God, and 
his Son Jesus Christ. Compare P. J. Tuiisck, Chron. page 192, from 
Marianns Scotus, lib. 4, with A. Mull., 2d book, fol. 299, col. 4, from 
Gregor. Dialog., lib. 5, cap. 27 from trustworthy eye-witnesses. Nev- 
ertheless, we dare not count them among the true, defenseless mar- 
tyrs, since we doubt whether, at their apprehension, they showed 
themselves meek. 



A. Mell. id book, 1699, page 299, col. 4, from lib. 
5 Dialog., cap. 28.* 



GOLAUDUCH, A CHRISTIAN WOMAN OF PERSIA, 

MUCH TORTURED, AND PUT TO DEATH, 

FOR THE TESTIMONY OF JESUS 

CHRIST, ABOUT A. D. 598. 

About A. D. 598, in the time of the Emperor 
Mauritius, Golauduch, a woman of Persia, who 
had once been an adherent of the Persian religion, 
but subsequently become converted to Christ, and, 
consequently, had been baptized upon her faith, and 
remained steadfast in the confession of the Christian 
religion, even unto death. Of this, Evagrius makes 
mention, whom we take to be the same one of whom 
we have spoken elsewhere, and shown that he has 
described and commended as something praise- 
worthy, the baptism of candidates; that is of those 
who were baptized upon confession of faith. He 
writes the following of said Golauduch: "At that 
time (namely, in the reign of Mauritius), there lived 
among us, the godly martyress, Golauduch, who, 
having suffered many and severe torments at the 
hands of the magi or Persian priests, finally obtained 
the martyrs' crown; of whose life, old Stephen, 
Bishop of Hierapolis, has written an account. " Com- 
pare Evagr. , lib. 6, cap. 19; also, Nicephor., lib. 18, 
cap. 25, ex Act. Sabulosis, with A. Mell., i6ig, fol. 
301, col. 1. 

Abraham Mellinus and J. Mehrning, however, dif- 
fer in regard to the supposed time in which Evagrius 
(who, it appears, wrote the above account of the 
martyrdom of Golauduch), is said to have lived, 
J. Mehrning referring him to the middle of the fifth 
century, while Abr. Mellinus, on the other hand, 
places him almost at the close of the sixth. This dif- 
ference of chronology we leave to them, holding, 
nevertheless, that they both wrote of one and the 
same person; who was a good historian and well 
versed in ecclesiastical affairs. 

This person, then, called Evagrius, having com- 
mended as praiseworthy the baptism of the above 
mentioned candidates, that is, ot those who had pre- 
viously been instructed in the faith, afterwards, it ap- 
pears, also makes mention of said martyress Golau- 
duch, virtually calling her his sister in the faith, and 
a member of his church. For, when he says : "At 
that time, there lived among us, the godly martyress 
Golauduch," what else does he mean to indicate 
thereby, but that said woman belonged to, and lived 
in, the very church of which he was a member, or, 
at least, whose doctrine he loved and cherished ? Be- 
sides, we have not found anything laid to her charge, 
as regards her faith and good conversation, as has 
been stated of the preceding martyrs; hence we are 
satisfied with regard to her. 



* Concerning these martyrs, we have not found that anything has 
been laid to their charge, as regards the uprightness and steadfast- 
ness of their faith (as has been stated respecting Arnold); nor have 
we discovered anything that is at variance with the views of the 
Anabaptists; hence we have accorded them a place among the faith- 
ful martyrs of Jesus Christ. 



206 



MARTYRS MIRROR. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE SEVENTH CENTURY. 



SUMMARY OF BAPTISM IN THE SEVENTH CENTURY. 

[Adrian is mentioned as the first one who, in this 
century, declared himself, not so much in words as 
in deed, against infant baptism; as to the manner, 
however, in which the Romanists proceeded against 
him, shall be more fully spoken of elsewhere. 

The Bracerensian papists, to prevent the decline 
of infant baptism, confirm it in a certain council. 

The pious adhere to the true ordinance of the bap- 
tism of Christ, notwithstanding the power of the 
Pope and the decree of the aforementioned council. 

In the mean time there were baptized (that is, in 
adult age), Anastasius, the Persian; Theodorus or 
Theodus; many hundred Jews; some in Upper and 
Lower Saxony; some in England. 

Probation or examination in the faith, was at this 
time practiced by the orthodox, as did, among oth- 
ers, Amandus, Birinus, another teacher. 

Those of the Jewish nation now became members 
of the Christian church; some of whom, after con- 
fessing the faith, asked for baptism. 

How Zeno of Verona was wont to address the 
candidates ; explanation of his address. 

The example of the Egyptian divines, who 
preached the doctrine of faith, before baptism, to 
the candidates, is followed by others at this time. 

The time for baptism, which was fixed on Easter 
and Whitsuntide, is ordained to every day, on ac- 
count of infant baptism. The Pope also decrees that 
during the mass the kiss of peace be offered to the 
people, in order that the mass, which, it appears, 
was esteemed but little by many, might be regarded 
the more highly. 

The believers were not turned away from their 
faith, by said papal decree; nay, it appears that even 
some of the Roman church declared themselves 
against the papal superstitions; as, i. Isidorus, 
2. Cesarius, 3. Adelheymius, 4. Agatho, 5. Julian 
Pomorius. In the mean time, mention is also made 
of Isidorus of Spain, and what he has written on 
baptism, namely of the applicants for baptism, and 
fellow-prayers. 

The Christian parents, Lutgerus and Libuga, left 
their son Lutgerus unbaptized, till he, having ac- 
cepted the faith in France, was baptized thereupon. 

Finally, the difference between those of the Ro- 
man church and those who administered baptism 
upon faith. 

Conclusion of the account for this century.] 

Notwithstanding in this century the seat of anti- 
Christ was exalted to its highest altitude, inasmuch 
as the Emperor Phocas, A. D. 606, conferred upon 
the Roman Bishop the title of Papa, that is, Pope 
or Supreme Father, which name was first assumed 
by Boniface III., writing, in the decrees emitted by 
him to enjoin obedience: "We will, we ordain, we 
decree, we command, etc. ; thus I will, thus I or- 
dain, thus I decree, thus I command;" whereby 
many superstitions and human inventions were pre- 



sented to the people as the word of God; such as 
image worship, salutation of the sacrament, observ- 
ance of infant baptism as necessary to salvation, etc. ; 
yet many pious people not only refused to obey all 
these things which the Pope prescribed, but some 
even flatly opposed it, daring to censure, reject, and 
contume, some in this and some in that respect, the 
papal and Roman superstitions, as among other 
points, was done with regard to infant baptism and 
all that pertains to it, with which not only some of 
the common people, but also some eminent and 
learned men were dissatisfied, so that they aban- 
doned it altogether, yea, indicated by words and 
actions, that they were opposed to it; which became 
manifest even in Rome, as will be shown in the 
proper place.* 

A. D. 606. — In this very year, in which the Pope 
was accepted, by Phocas, as the head of the general 
Latin church, the celebrated teacher and Bishop 
Adrian publicly opposed infant baptism, wishing 
neither to baptize the children himself, nor to have 
them baptized, but utterly refusing them baptism ; on 
account of which he was accused by Gregory the 
Great, Bishop of Rome, to John, Bishop of Larissa, 
as appears from a certain letter sent by Gregory to 
John, in which, among other things, the following is 
contained: "The second article of the accusation 
against Bishop Adrian is this : that he refused baptism 
to infants, thus letting them die. " Centur. Magal., 
Cent. 9, cap. 4, page 141, according to the account 
in Bapt. Hist. , page 496, and H. Mont. Nietigh. , 
page 80. 

It appears, indeed, that this said Adrian was crim- 
inally punished for his views against infant baptism, 
and because he let the infants die unbaptized, as is 
stated by the ancients, and shall appear more fully 
in our account of the martyrs, f 

A. D. 610. — Infant baptism, it appears, being at 
this time, held in very little esteem by many, 
whether in consequence of the teaching of the above 
mentioned Adrian, or for some other reason, so that 
it was considered useless and not necessary to salva- 
tion, those of the Roman church publicly opposed 
this sentiment, in order either to eradicate it, or, at 
least, to excommunicate it by the anathema of the 
Pope; wherefore, A. D. 610, in the second Brace- 
rensian Council, among other articles, it was estab- 
lished, decreed, and published: " That infants must 
be baptized, as necessary to their salvation." Seb. 
Franck, C/iron., Rom., Rett., fol. 74, col. 2. 
P.J. Twisck, Chron., *]th book, page 213, col. 2. 

But how the true Christians, who rightly observed 
Christ's ordinance of baptism, conducted them- 
selves with reference to this matter, and whether 
they suffered any persecution on account of it, is not 
clearly expressed, but, if necessary, shall be ex- 
plained more fully in its proper place. 



* A. D. 605.— At this time, Gregory the Great wrote: '-If a bishop, 
whoever he be, is called a general bishop (that is, Pope), the whole 
church decays." In Resist., lib. 8, cap. 188. Again: "I candidly say 
that any one who calls himself a general bishop, or desires to be 
called such, is, in his exaltation, the forerunner of antichrist." 
Lib. 4, Epist. 30, Sam. Velt., Geslacht Register, page 125. 

t A. D. 608.— Theophilactus taught at this time, that every one 
must and may read the holy Scriptures, if he would rightly instruct 
his children in the words of the Lord. On Eph.t>, Sam. Velt., pase 152 



MARTYRS MIRROR. 



207 



About A. D. 620. — Although, through the 
authority of the Roman Pope, who had been chosen 
the supreme head of the church, and through the 
decree of said Bracerensian council, infant baptism 
was now so firmly established, that no one who 
wished to remain a member of the Roman church, 
dared utter a word against it; yet, among those who 
loved Christ more than the Pope, and esteemed the 
Gospel more highly than the decrees of popes and 
councils, the true faith and the true ordinances of 
Christ, especially the article of baptism, were never- 
theless maintained aright; concerning which very 
much might be stated, had not the books and writ- 
ings of the pious been so lamentably and tyrannously 
destroyed by those of the Roman church. However, 
we are in possession of as much testimony from 
authentic writers, as is necessary to establish said 
matter. 

As regards this, that baptism was at that time ad- 
ministered to adult persons, by those who were 
opposed to the decree of the Roman church in the 
matter of infant baptism, appears from three circum- 
stances: 1. from the time of baptizing; 2. from the 
place of baptizing; 3. from the persons baptized. 

As to the time of baptizing, Easter was expressly 
specified in the Anti-idiorensian council, where it 
was established, in opposition to those who baptized 
new-born infants every day: That no one should be 
baptized at any other time than Easter, except in 
case of imminent death. In Deer. Antis.; until 
which time instruction in the faith was usually given 
to the candidates, as is sufficiently shown above. 

As regards the place of baptizing, it was not in a 
font or basin, but in the wilderness, here and there 
at the rivers, whither, as every one can easily judge, 
new-born infants cannot go; neither can they observe 
the manner then customary at baptism, namely, 
to kneel during baptism, and go in or under 
the water; of which there were many instances at 
this time in warm countries. Among others, Bede 
{lib. 2, cap. 16), writes: " That Paulianus baptized 
many persons at noon, close by the city of Trovul- 
singa, in the river Trehenda. ' ' 

This manner of baptizing, by the ancients called 
immersion or submersion, has long been observed, 
even up to the present time, especially by the eastern 
and southern nations, who understood the Greek 
word baptisma (baptism), or baptizo (to baptize), to 
signify a total immersion or submersion in water; 
however, it is found that, according to the idiom of 
the Greek language, said words do not only signify 
an immersion or submersion in, but also a washing 
or sprinkling with, water. For instance, baptisma, 
baptismos, is translated sprinkling, washing, dipping, 
etc. See Dictionar. Tetraglott. , in quo voces Latine 
omnes cum Grceca, Gallica and Belgica interpreta- 
tione. Amstcrodami ex Typographia Ravcstenia7ia, 
A. D. 1634. 

However, we leave the above mode of baptism to 
its own merits; it suffices us to have shown that it 
could not be administered to infants, and that those 
who were baptized after this manner, must have 
been adult and intelligent persons. 

As to the third point, namely, what persons were 
then baptized, has been made sufficiently clear from 



the two preceding circumstances of time and place; 
but over and above this, we will mention some per- 
sons. At this time there was baptized at Jerusalem, 
Anastasius the Persian; at Constantinople, the cele- 
brated Persian woman, Csesarea, with her husband 
and many of her followers were baptized; in Bava- 
ria, Theodorus, also called Theodo or Theodus, 
with much people received baptism; in Spain, many 
hundreds of Jews were baptized upon faith, the num- 
ber of which are reckoned by some writers to have 
been several thousands, which number, however, in 
order not to overstep the bounds of truth, we have 
not dared to give or follow; the same occurred in 
Upper and Lower Saxony, in England, and other 
countries, where at this time, it is stated, countless 
numbers attained to the faith, and were baptized 
upon it. This is stated in Bapt. Hist., page 491, 
from John Magnus, Paul Diaconus, Bede, Hist. 
Gath, etc. , which should be compared together. 

About A. D. 632. — At this time, probation and 
examination in the faith were practiced by the ortho- 
dox teachers. Those who presented themselves for 
baptism, whether of Jewish, heathen, or Christian 
parentage, were first proved and examined in' the 
faith, which examination generally took place six or 
seven times in the week before Easter or Whitsun- 
tide; to the end, that the candidates, having made a 
good confession, and having been confirmed in the 
faith, might be baptized at the approaching holiday. 
This custom is noticed by many writers; we will, 
however, present only this brief extract from Bapt. 
Hist., page 492: "The Bishop or teacher Amandus 
made the son of Dagobert a catechumen, before he 
baptized him." Regina, lib. 1. In Lower Saxony, 
Birinus observed it as a rule not to baptize people 
before he had catechized, that is, instructed, them. 
Bede, lib. 4, cap. 16. Another teacher, according 
to Metaphrastes, instructed a certain Jewish virgin, 
before he baptized her. Vincent states of Arnulph, 
that he baptized (that is, after previous instruction), 
a sick person, who shortly afterwards got well. 
Lib. 23, cap. 76, by which we would not indicate 
that baptism possesses any virtue to heal the body, 
but that it is administered to intelligent persons, and 
that upon faith, according to the ordinance of the 
Lord, Mark 16:15, 16. 

Abotct A. D. 646.- — As the doctrine of faith in 
Jesus Christ was now greatly spreading, and the be- 
lievers increased in many places, so that the church, 
which at times, on account of persecution, had been 
wont to hide in dens and caverns, began to arise 
here and there, as herbs spring up from the earth in 
spring-time, her growth was seen to proceed not 
only from those who, born of Christian parents, 
accepted the faith, nor only from heathen who be- 
came converted to the faith, but principally from the 
Jews, who had previously been very bitter against 
the Christians, but who now came in multitudes, as 
occurred not long since, to be baptized in the name 
of Christ, upon faith; an example of which is given 
by Gregory of Turon {lib. 5, Chron. Franc, 
cap. 11). Some Jews who desired baptism, said with 
one accord to the teacher: "We believe that Jesus 
is the Son of the living God, promised unto us for a 
Prophet and Messiah; therefore we pray to be 



208 



MARTYRS MIRROR. 



washed by baptism, that we may not abide in our 
sins." The teacher rejoiced at this confession, and, 
in the night before Whitsuntide, when it was cus- 
tomary to watch and to pray, he went to the place 
of baptism, situated without the city walls; where 
the whole multitude fell down before him and prayed 
to be baptized. Bapt. Hist. , page 499. 

About A. D. 658. — D. Joseph Vicecomes quotes 
from Zeno of Verona, a certain address which the 
latter was accustomed to direct to the candidates, 
saying-, when they were about to be baptized : ' ' Re- 
joice (beloved friends) ; it is true, in baptism you are 
divested of your clothes, but adorned in the heavenly 
robe, you shall soon ascend again, white as snow; 
whosoever will not defile it, shall inherit the kingdom 
of heaven." Bap. Hist., page 501, from Vicecom., 
lib. 4, cap. 10, from Zeno's second homily on 
baptism. 

All these are certainly expressions that relate to 
intelligent persons, and are not in the least applica- 
ble to infants; for, when, in the first place, it is said 
here: "Rejoice," this is the opposite of sorrow, 
which sorrow the candidates previously were wont 
to feel on account of their manifold sins, over which 
they wept and mourned; but now, being washed in 
baptism, through faith and the blood of Christ, they 
had reason to rejoice, even as the jailer, who, having 
been baptized, rejoiced with all his house, Acts 16; 
and as the Ethiopian, who, after baptism, went on 
his way rejoicing, Acts 8 : 39. 

The putting off of the bodily clothes before bap- 
tism, and the putting on of the snow-white robe of 
righteousness in baptism, as well as the solicitude 
not to defile it with sin after baptism, referred to in 
the above address to the candidates, is no work for 
infants, but only for adult persons; hence, the bap- 
tism spoken of there, is not infant baptism, but a 
baptism peculiar solely to the adult and those of 
reasonable minds. 

About A. D. 670. — At this time, the holy baptis- 
mal ordinance of Christ was still rightly observed in 
Egypt; namely, the doctrines of the faith were 
preached to the candidates before baptism ; yea, this 
practice was so highly regarded there, that some in 
other countries, separating from the Roman church 
in this article resolved to restore the Christian relig- 
ion according to the example of the Egyptian Chris- 
tians; hence they were styled beginners in the 
Christian religion. In allusion to this, quotation of 
Vicecomes {lib. 2, cap. 3), from Jacob Pamelius' 
book on Tertullian, is no doubt made, saying that 
the beginners i?i the Christian religion (that is, 
those who, separating from the Roman church, 
established the Christian religion upon the original 
apostolical foundation), adopted the practice of cate- 
chization (that is, teaching the doctrines of the 
faith), before baptism from the Egyptian divines. 
Bap. Hist., page 501. 

About A. D. 682. — As the believers who strictly 
observed the baptismal ordinance of Jesus Christ, 
increased in no small degree, as can be inferred, in 
many countries, yea, even in the Roman church, so 
that, in regard to the time when baptism should be 
administered, they had, here and there, settled on a 
fixed time; namely, that it should take place on one 



of the two feasts, Easter or Whitsuntide, and that to 
this end, the catechumens should previously be noti- 
fied and, in the weeks preceding said feasts, in- 
structed in the faith; those of the Roman church, as 
may easily be judged, were not well satisfied with this, 
seeing it was a means to completely set aside infant 
baptism; and not only this, but to abolish entirely 
all other superstitions and human inventions, which, 
with so great labor and costs, by councils and other- 
wise, had been introduced into the Roman church, 
ostensibly for the best. It was therefore — in order to 
prevent this, it seems — deemed expedient to renew 
and republish the import of what had previously, 
A. D. 610, been decreed in the second Bracerensian 
council, namely: "That infants should be baptized, 
as necessary to their salvation," that is, on pain of 
damnation. But what was really done in this matter, 
is not expressed in all its particulars; however, it has 
not been passed by unnoticed, seeing Pope Leo II., 
according to the Roman notation, the 8 2d, who then 
occupied the chair, ordained : That during mass 
the kiss of peace should be offered to the people, 
and that baptism might be administered any day. 
P. J. Twisck, Chron., page 233, col. 1, from Hist. 
Georg., lib. 4. Chron., S. F., fol. 19. 

From this it can be seen that the Pope's principal 
concern was, not to lose the mass and infant baptism, 
both of which were chief points upon which rested 
the Roman church, as the temple of Dagon upon 
two pillars, which were threatened, now by this 
Sampson and now by another, by the arms of the 
Spirit and the word of God, yea, were in danger of 
being utterly pulled out and broken. Now, what 
does the Pope to prevent this? As regards the mass, 
he ordains that during mass the kiss of peace should 
be offered to the people. But how could he more 
insinuatingly and affably bind the common people 
to the superstition of the mass, than by offering to 
them the kiss of peace? But when the lion's skin 
will not reach, that of the fox is brought into requi- 
sition. 

As to infant baptism, what does he ordain to pre- 
serve it? This: that baptism might be administered 
any day. But some one may think: This does not 
concern infant baptism; consequently the latter is 
not confirmed by this decree. We answer, that the 
pope certainly sought to establish it thereby; for, 
inasmuch as infant baptism was weakened in no 
small degree by the practice of the believers who 
baptized their candidates only on Easter and Whit- 
suntide, as already stated, there was hardly another 
remedy to maintain infant baptism, than to ordain 
all times and days for baptism, for thus it could be 
administered to new born infants, who are born not 
only on Easter and Whitsuntide, but throughout 
the whole year, and who, according to his view, 
must then also be baptized. 

A. D. 699. — The decree of Pope Leo II., for the 
confirmation of infant baptism and the mass, as 
mentioned for the year 682, did not have the effect 
of causing the believers who had separated from the 
Roman church, and maintained the baptism upon 
faith, to swerve in the least from their faith and the 
practice of the same; on the contrary, it appears 
that still more, yea, even learned men, separated 



MARTYRS MIRROR. 



2O0 



from the Roman church in this said article and 
joined the little flock of Christ, so that some of them 
who formerly had maintained infant baptism, the 
mass, the traditions, the meritoriousness of good 
works, and the seven sacraments, now taught dif- 
ferently, and opposed the Pope in these points. Of 
these, five persons are mentioned in the Chronicles, 
whom P. J. Twisck, in his seventh book, for the 
year 699, notes, saying : " Isidorus, Cesarius, Adel- 
heymius, Agatho, and Julian Pomorius taught in 
opposition to the Pope concerning the holy Script- 
ures, justification, good works, that there are but 
two sacraments, and concerning the name of the 
church, which was not buik upon Peter, but on 
Christ." Page 238, col. 1, from Joh. Munst. , fol. 121. 

But preeminently is mentioned by other writers, 
Isidorus of Spain, who, having at one time been a 
strenuous advocate of infant baptism, now taught 
and wrote such things as could, with reason and 
judgment, in no wise be applied thereto. For, com- 
menting on John's baptism, which even our oppo- 
nents admit to have been administered only to adult, 
penitent sinners, he compares it to the baptism of 
his own time, saying : "I hold that all who were 
baptized by John unto repentance, were patterns of 
the catechumens." Bapt. Hist, page 498, from 
Vicecom. , lib. 2, cap. 4, from Isidorus of Spain, in 
lib. de Div. Officiis. 

What kind of persons these catechumens were, 
and how they were instructed before baptism in 
the doctrine of the faith, called the catechism, has 
already been sufficiently explained, and it is not 
necesary to repeat it here: yet, over and above 
this, we will adduce the man's own words, as I 
have found them translated in Bapt. Hist., page 
499. "Alter the catechumens," he says, "there is 
the second grade — the applicants for baptism or 
fellow-prayers, that is, those who are striving for 
the doctrine of the faith, and sobriety of life, in 
order to receive the grace of Christ in baptism, and, 
hence, are called fellow-prayers, that is, such as 
pray for the grace of Christ." Lib. 2, de Div. 
Officiis, cap. 21. 

What took place ultimately with these applicants 
for baptism, in his time, he indicates with these 
words: "On Palm Sunday (that is, the Sunday 
before Easter), the Symbolium (that is, the twelve 
articles of faith) is delivered to the applicants for 
baptism, on account of the approaching glorious 
Easter feast, in order that they, as striving to receive 
the grace of God (that is, baptism) should first learn 
the faith which we confess." Bap. Hist., page 499, 
from Isid., lib. 2, de Div. Off., cap. 27. 

These words, compared with the preceding ones, 
clearly show, what custom as regards baptism, pre- 
vailed at that time in the church of which he speaks; 
namely, that the catechumens, or, at least, the nov- 
ices, were first instructed in the catechism, that is, 
in the doctrine of the faith, until they were meet to 
be baptized; and that from that time on, they were 
called applicants for baptism, and fellow-prayers, 
because they desired baptism and prayed for it. 
This could certainly not be done by newborn infants. 

As regards that which is noted elsewhere from 
Isidorus (ex lib. de summo bono), with reference to 



other views on baptism which he is said to have 
entertained, we do not accept it as having been 
written by him, and this for good reasons, which, 
however, it would require too much time to relate; 
unless it be said that he wrote it before he was con- 
verted, and had obtained light on the matter; and 
here we would let the matter rest. 

A. D. 700. — We come now to the last year of 
this century, in which we perceive that at that time 
not only those of Jewish or heathen parentage, but 
also those born of Christian parents, were instructed 
in the faith before they were admitted to baptism; 
so that the Christians who sought the salvation oi 
their children, left them unbaptized, till they were 
able themselves to confess their sins, profess the 
faith, and thereupon desire baptism as a sign of the 
same. Among these, the two pious Christians, 
Lutgerus and his wife Libuga, are not considered 
of the least. It is stated of them, that they left their 
son Lutgerus unbaptized, till he, having learned 
and accepted the faith in Jesus Christ, in France, 
was baptized thereupon, A. D. 700. P. J. Twisck, 
Chron., Jth book, page 239, col. 1, from Grondig. 
Bewijs., letter B. 

We now leave this account of baptism in the 
seventh century; in which, on the one side, the op- 
pressed believers practiced the true ordinance of the 
baptism of Christ upon faith; while, on the other 
side, the oppressing Roman church deviated the 
longer the more from it, so that they not only for- 
sook, but also opposed the command of Christ to 
baptize only tip on faith. 

On the other hand, infant baptism and many 
other superstitions were so firmly established, that 
almost no one except those who did not fear the 
anathema of the Pope, and death, dared oppose these 
things. It is truly astonishing, what P. J. Twisck 
writes, and truthfully, concerning this, in his con- 
clusion to the seventh century, with which we will 
also conclude this: "The Pope of Rome, having 
been declared head of all the churches by the Em- 
peror Phocas, gradually established the boundaries 
of his power, authority and jurisdiction, not only in, 
but also beyond, Italy, yea, beyond Europe, and 
this with exceeding haughtiness. The pomp and 
greatness became unendurable; yea, the avarice of 
the clergy generally was so great that they obtained 
ecclesiactical offices through presents, in order to 
derive temporal gain therefrom, and would scarcely 
baptize an infant, unless money was given them 
for it." 

Herewith enough has been said regarding this 
matter, and we will therefore turn to the martyrs 
who suffered at this time for the truth of Christ their 
Savior. 

AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE SEVENTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE SEVENTH 
CENTURY. 
[After the oppression exercised by the heathen and 
Arians, the Roman Pope also began to direct his 



210 



MARTYRS MIRROR. 



arrows against the orthodox Christians. This forms 
the beginning of our account. 

Bishop Adrian, of whom we have already related 
that he refused baptism to infants, is now criminally 
punished for this cause, A. D. 606. 

Concerning the chapter of criminal matters, some 
further observations are made; also, as to whether 
said Adrian really suffered corporal or capital pun- 
ishment. 

Thereupon follows a notice concerning the follow- 
ing martyrs, noted by P. J. Twisck for the years 
614 and 628, and recorded by us. 

Many Christians apprehended by the Longobards, 
and put to death, A. D. 614, because they refused 
to eat, in honor of the idols, food offered to idols. 

Of the sufferings of the Christians in Persia, and 
how a great many of them were delivered from im- 
prisonment, given for the year 628. 

Mention made of eight severe persecutions insti- 
tuted against Christian believers, from A. D. 622, 
to the close of the century; the places where these 
persecutions happened, and the names of some of 
the tyrants who originated them. 

Further observations concerning said persecutions 
and martyrs, which concludes the account of the 
martyrs of this century. 

When first the heathen and then the Arians, the 
former by open, wicked violence, the latter by 
secret, tyrannical hypocrisy, had for a long time 
not only scattered the flock of Christ, but devoured 
with wolves' teeth, as it were, many of its innocent 
and defenseless lambs, then, in this century (a thing 
almost unheard of), the Roman Bishop, now called 
Pope, began to arise as the forerunner of antichrist, 
seeking to destroy those who opposed the Roman 
church, not only by anathematizing, excommuni- 
cating, and awfully threatening them, which alone 
would have been sufficient to strike terror into the 
heart, but, besides this, it seems, by criminal and 
actual punishments, which generally touched the 
body or the life. Of this we hope presently to show 
an example from which the rest of his wicked deeds 
may be inferred. 



ADRIAN, A CHRISTIAN BISHOP OR TEACHER, CRIM- 
INALLY PUNISHED FOR REJECTING INFANT 
BAPTISM, ABOUT THE CLOSE OF THE 
YEAR 606. 

In our account of baptism for the year A. D. 606, 
we made mention of the celebrated teacher and 
Bishop Adrian, and stated, from a certain letter 
sent by Gregory the Great to John, bishop of La- 
rissa, that Adrian was accused of having refused 
baptism to infants. But it seems it did not stop at 
said accusation, but that they, to all appearance, 
proceeded further and more severely and cruelly 
against him; for the above was imputed to him for 
a crime or a heinous sin. Hence he was criminally 
proceeded against, which criminal punishment some- 
times related to property, but most frequently it 
was of a corporal, or capital nature. 

Moreover, though said punishment was ordained 
for great crimes and criminals, yet in the case of 



Adrian, we can perceive, it was founded on nothing 
but his disregard and rejection of infant baptism, as 
appears from the sequel of Gregory's letter to John, 
which reads thus: "Pursuant to the chapter of 
criminal matters, a charge was preferred against 
Bishop Adrian, or brought against him by way of 
punishment, concerning the children which, by his 
orders, had been kept from baptism, and died in 
darkness, unbaptized (or unwashed) from the filth 
of sin." Compare with the account in Bapt. Hist., 
page 546. 

If any one should object that said chapter of crim- 
inal matters, was not comprehensive and rigorous 
enough, and that therefore, Adrian was probably 
not really punished corporally or with death, by 
virtue of the same, with such a one we do not feel 
inclined to dispute. It suffices us, to have learned, 
on the one hand, that this teacher Adrian, did not 
hesitate, even though he should incur severe penalty, 
to speak against infant baptism, yea, what is still 
more, to reject infants from baptism, and to let 
them die unbaptized, as being under the grace of 
God; and on the other hand, that those of the Ro- 
man church were exceedingly dissatisfied with this, 
yea, to such a degree, that the chapter of criminal 
matters was opened and, apparently by form of sen- 
tence, set before this good man, either to send him 
(after preceding excommunication) into banishment, 
or to strip him of his property, or to punish him 
corporally or capitally. But whether said sentence 
was actually executed on him, is not clearly ex- 
pressed; hence we commit the truth of the matter 
to God. 

In the meantime, there appears what we have 
said before, namely, that the Pope or the Roman 
church did not hesitate, not only to anathematize, 
as had formerly been customary, their opposers, 
especially those who spoke against infant baptism, 
but to proceed against them criminally or by way of 
corporal punishment. This was clone with the said 
teacher Adrian, concerning whose departure we 
have a good hope, whether he died a natural or a 
violent death. The Lord knows his own, and shall 
in the hereafter not leave them unrewarded, who 
have suffered for testifying to his truth, and oppos- 
ing error. 



NOTICE CONCERNING THE FOLLOWING MARTYRS 

NOTED BY P. J. TWISCK FOR THE YEARS 614 

AND 628, AND RECORDED BY US. 

We have not been able to obtain certain or clear 
information as regards the confession of faith of the 
martyred persons of whom we shall presently speak; 
hence we dare not reckon them all indiscriminately 
among the true and orthodox confessors of the true 
faith; the more especially, as the sword of persecu- 
tion then came upon all who bore the Christian 
name (as had before, yea, frequently, been the 
case), in places where such persecutions occurred. 
Persons were also not examined so very closely with 
regard to this or that controverted point of the faith 
(I speak of those who were apprehended by the 
heathen), for these were things of which the perse- 



MARTYRS MIRROR. 



211 



cutors knew nothing, while it was quite different 
with those who fell into the hands of the papists 
mentioned above. The people were simply asked 
whether they would sacrifice to the idols, renounce 
Christ, etc. Hence the reason, that in the con- 
fession of the martyrs who suffered among the 
heathen, but little is said regarding controverted 
matters of faith which are now discussed among 
Christians ; but this is discussed more fully else- 
where. 

The negligence of the writers of those times, the 
absence of the art of printing, and the violence of 
persecution, which caused people to flee and roam 
about, are also no small cause why so little can be 
adduced concerning the confessions of the martyrs. 
This has been more fully explained in our account 
of baptism. 

Therefore we hold, according to the judgment 
and nature of love, that among the martyrs of whom 
we shall speak, there were, if not all, at least some, 
who viewed the matter aright, and whose martyr- 
dom had for its foundation a good confession; but 
to accept them altogether, or to enter deeper and 
more fully into the matter, we do not deem advisa- 
ble, for reasons already mentioned. 

In order, then, to present the matter in the brief- 
est and simplest manner, we shall follow the account 
of P. J. Twisck, as being a summary of what the 
ancients have recorded concerning it. 



OF MANY CHRISTIANS WHO WERE APPREHENDED 

BY THE LONGOBARDS, AND PUT TO DEATH BY 

THEM, BECAUSE, IN HONOR OF THE 

IDOLS, THEY REFUSED TO EAT 

FOOD OFFERED TO IDOLS. 

A. D. 614. 

' ' The Longobards, ' ' says Twisck, ' 'apprehended 
many Christians, and sought to compel them, to eat 
meat which they had offered to their idols ; and 
when they refused, they put them to death. They 
also put to death four hundred who would not wor- 
ship their gods." Chron., page 216, col. 1. 

As to what might be adduced concerning the 
confession of faith of these slain persons, and how 
far we accept them as martyrs, see the foregoing 
notice. 



OF THE SUFFERINGS OF THE CHRISTIANS IN PER- 
SIA, AND HOW AFTERWARDS MANY OF 
THEM WERE DELIVERED FROM 
IMPRISONMENT," A. D. 628. 

Continuing in his account, the above mentioned 
author finally speaks of the year 628, for which, in 
the beginning, he records these words: "About this 
time, the Christians had to suffer much also in Per- 
sia." He then relates that the Emperor Heraclius, 
having come into Persia, liberated many of the im- 
prisoned Christians; the number, however, of those 
who suffered, as well as of those who were deliv- 



ered from imprisonment, is not expressed, and 
hence we can add no further explanation. Chron. 
page 221, from Hist. Eccl. Hedio., lib. 5, cap. 18 
and 19. 

All explanation further necessary, concerning the 
imprisonment and the sufferings of said Christians in 
Persia, and how far they are recognized by us, must 
be looked for in the preceding notice. 



OF EIGHT SEVERE PERSECUTIONS INSTITUTED 

AGAINST CHRISTIAN BELIEVERS, FROM 

A. D. 622 TO THE CLOSE OF THIS 

CENTURY. 

It behooves us to record here, that from A. D. 
622, to the close of this century, various other per- 
secutions and severe oppressions were instituted 
against those who were called Christian believers, 
among whom, to all appearance, there were here 
and there, some who died upon a pure confession 
of faith; of which persecutions and oppressions of 
the Christian believers, among others, eight are 
enumerated, which we will briefly extract from A. 
Mellinus. . Having spoken of the chronology of the 
Turks or Mohammedans, he proceeds to the year 
622, and says: 

1 . "In Italy a new persecution arose against the 
Christians who resided there, under the Arian King 
of the Longobards. 

2. "In France also some (namely, Christian be- 
lievers) were made martyrs. 

3. " Constantine, the son of Heraclius, having 
reigned four months, and Heracleonas six months, 
Constant, the son of Constantine, became Emperor, 
and reigned for twenty-seven years. He followed in 
the footsteps of his grandfather Heraclius, in es- 
pousing the cause of the Monothelites, and for the 
sake of this sect carried on a severe persecution 
(namely, against those Christians who held differ- 
ent views). 

4. "In the twenty-eight years during which said 
three Emperors reigned, the Arabians or Saracens 
conquered many countries and cities, and put to 
death a countless number of Christians (namely, of 
those who lived under said reign). There was also 
considerable commotion in France and England (un- 
derstand, on account of the Christian religion). He 
afterwards says: 

5. "But in France, during the seventeen years of 
his reign several were put to death as martyrs. ' ' 

After this, he speaks of the persecutions which, 
during the twenty-seven years comprising the reign 
of Justinian II., and the time of Leontius and Tibe- 
rius Apsimarus, arose against the Christians, through 
the Longobards as well as the Saracens. Finally 
he says: 

" Also in France, 6. in England, 7. in Germany, 
and in Spain 8. many became martyrs at this time." 
A. Mell., 2nd book, fol. 303, col. 1, 2. 

What has been remarked concerning the martyr- 
dom of those slain in the years 614 and 628, applies 
also to the eight persecutions just mentioned; hence, 
see the above mentioned notice. 



212 



MARTYRS MIRROR. 



FURTHER OBSERVATIONS TOUCHING THE ABOVE 
MENTIONED MARTYRS. 

Here we are compelled to leave our account of the 
martyrs of this century, since the ancient writers 
have left us no further information respecting this 
matter ; at least we have not found anything more 
that would shed light on the subject. However, it 
will be sufficient for the defense of the cross-bearing 
church of the Anabaptists and defenseless Christians; 
for, though among the great number of martyrs that 
have been noticed by us there are found but few 
open professors of the faith, but this diminishes nei- 
ther the respectability nor the verity of said cross- 
bearing church ; since already in our account of bap- 
tism throughout this century various, yea, many, 
professors of said faith have been presented, to pre- 
vent and oppose whom divers means were frequently 
resorted to. See the account of baptism for the years 
610, 682, 699, etc. 

Moreover, it seems hardly possible that all those 
who were, in such great numbers, it appears, desig- 
nated Anabaptists, in the fifth century, and against 
whom bloody decrees were ordained, A. D. 413, 
should all have been slain and exterminated so that 
none were left remaining. This, we say, seems 
hardly possible, since even in the severest persecu- 
tions the persecuted, especially if their number is 
great, cannot be spied out so closely as to make it 
impossible for any to escape, or that not one or the 
other will be able to conceal himself. This being the 
case, those remaining (for it can scarcely be other- 
wise) allowed the living faith which was in them, to 
manifest and work out its power, in order to implant 
in the people of that age, but especially, in their 
children and descendants, the belief and doctrine 
which they themselves professed, and for the sake 
of which they had imperiled their lives, escaping 
death however, through the grace of God. 

It certainly appears that in the following (sixth) 
century there were again people of such belief and 
doctrine; and not only that, but such as to honor 
Christ their Savior, did not hesitate, as true mar- 
tyrs, to pour out their blood like water. Concerning 
this, both with respect to the confession and the 
martyrdom, , our observations on the sixth century 
may be referred. 

Is it a matter of surprise, then, that we hold it for 
certain, that the seventh century also was not desti- 
tute of persons who, having professed a good con- 
fession of faith, had to taste death thereupon? Cer- 
tainly, we have no reason to doubt it; or the 
ancients must not have well instructed their cotem- 
poraries and descendants, or there must have been 
no persecutions in this century. As regards the 
former, the very nature of love will lead us to 
believe otherwise; while the latter has already been 
sufficiently refuted, seeing we have shown that vari- 
ous persecutions occurred during that time. We 
will now conclude, since our object has been suffi- 
ciently explained above; besides, many of the con- 
fessors and martyrs noted for this century, will bear 
testimony to it. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE EIGHTH CENTURY. 



SUMMARY OF BAPTISM IN THE EIGHTH CENTURY. 

[The example of Lutgerus (adduced in the last 
year of the preceding century) is rehearsed, by way 
of introduction, in the beginning of this; to which is 
added an account of Herinigild, who was baptized 
by Leander, after previous instruction : 

Germanus, a father at Constantinople, states that 
it was customary to make confession of sins before 
baptism. 

Bede the presbyter treats of the baptism of the 
apostles ; of the baptism of the Angles who were 
baptized in the Rhine and Swalbe; of the catechu- 
mens, to whom, before baptism, the confession of 
faith was delivered ; of four things which do not ap- 
ply to infant baptism ; of Paulinus, the teacher at 
York, and how he baptized Eadfrid and Offrid, the 
sons of Edwin; that there can be no baptism without 
water and the word ; that all believers must be bap- 
tized ; that the bread of the holy Supper is a figure 
of the body of Christ ; which latter is further ex- 
plained in the margin. 

Amalarius Fortunatus states that the newly planted 
or, newly baptized, Christians were led to the church 
for eight days ; he admonishes the candidates to 
fast for several days before baptism ; and, in the 
margin, it is stated that he taught against tran- 
substantiation, etc. 

The views of Antharitis, who refused baptism to 
the infants of the Christians, are presented. 

Of some among the Romanists, who held that 
fasting, reading, and praying must be connected 
with baptism ; that the teachers should first baptize 
the men, and then the women ; what prayer should 
be spoken over the men and women to be baptized ; 
that the baptized must kneel down and pray to 
God, etc. 

Wittikind becomes a catechumen, is instructed in 
the faith, and then baptized together with Albion. 

The baptism of the son of Carloman, and of his 
daughter Gisla; what we think of it. 

Albinus requires faith at baptism, that is, that 
baptism must be received with faith; he also says 
that with baptism there are connected three visible 
and three invisible things ; of which the visible are: 
1. the body of the candidate; 2. the baptizer ; 3. the 
water; and the invisible are: 1. the soul; 2. faith; 
3. the Spirit of God ; that baptism without the invo- 
cation of the holy Trinity is void ; that not only the 
creed, but also the Lord's prayer was said at bap- 
tism ; that examination in the faith took place at 
baptism ; which custom, however, according to 
Vicecomes, was abolished after infant baptism came 
into vogue ; that the factitious practices of the pa- 
pists commenced when baptism ceased to be admin- 
istered to adults. Thereupon follows the opinion 
of Jacob Mehrning, that about the year 800, infant 
baptism was doubtful and hung by a thread. 

Seb. Franck quotes the statement of Beatus Rhe- 
nanus (from Turtullian), saying that according to 



MARTYRS MIRROR. 



213 



the usage of the ancients, the adults were baptized 
with the washing of regeneration ; which is also 
confirmed by the testimony of Polydorus. 

The conclusion taken from P. J. Twisck, is to the 
effect, that the ancient custom of baptizing adult, 
believing and penitent persons, seems to have still 
obtained in some measure, even with the general 
church. Conclusion for this century.] 



As in winter the sun does not always, but only 
at times, send down his bright beams upon the 
earth, even though he has risen above the horizon, 
and even reached the meridian, so it was also in 
the eighth century, with the true faith, and the 
baptism which is administered upon faith. For al- 
though the light of the holy Gospel had at that 
time risen in the hearts of many pious persons, so 
that they apprehended the faith, and, in token of it, 
were baptized thereupon, yet, there were but few 
who exhibited to mankind, by their writings, the 
bright splendor of the evangelical truth ; at least 
this is true, that but very little has come down to 
the present generation. Nevertheless, we have met 
with enough to prove that this dark age also was 
not entirely destitute of persons who shone forth as 
flaming torches in the midnight of papal error, and 
shed abroad the radiance of God's truth, especially 
in the matter of baptism. To prove this will not be 
difficult for us; hence we begin. 

A. D. 701. — For the last year of the preceding 
century, that is, for A. D. 700, we showed that Lut- 
gerus and Libuga, two Christian parents, left their 
son Lutgerus unbaptized till he, having accepted 
the faith, was baptized of his own accord. This oc- 
curred in France, at the time referred to, and it is 
also stated that the same year, in Spain, Herinigild, 
having attained to the faith through the instruction 
of Leander, was baptized ; besides various other 
persons, both before and at that time, as the chron- 
icles show. 

From this it clearly follows that the people who 
held this belief must have existed also in the begin- 
ning of this century, since a religion that has once 
obtained a footing, cannot well be abolished in a 
year or two, especially il it is spread over different 
countries, and is zealously advocated, which latter, 
as has been shown, the true believers did. Hence 
we shall proceed to the persons who held this belief 
and whose names are mentioned in this century. 

A. D. 716.— Bapt. Hist., page 534, D. Vice- 
comes {lib. 3, cap. 5), quotes from Germanus, a fa- 
ther at Constantinople, who lived in the time of Leo 
Isauricus, that it was still customary then, to make 
confession of sins before baptism. 

He speaks here of a general custom observed at 
that time in the East, in the Greek churches; which 
custom consisted in this, that confession of sins was 
made before baptism ; which, as every one can 
ju(fl|e, could not be done by infants, but only by 
adult persons. 

If any one should object here, that this related 
only to the intelligent, but that infants were bap- 
tized, though they did not make such confession, 
we reply that this does not appear at all, nay, that 



the contrary follows clearly, since the custom spo- 
ken of was a general one, binding for all who were 
to be baptized ; and as infants could not follow this 
custom, it is incontrovertible, that they were not 
admitted to the baptism which required it. 

From A. D. 724 to 736. — At this time there was 
conspicuous in the kingdom of England, Bede,* 
surnamed the Presbyter, who, having at one time 
maintained the Roman superstitions, and among 
these, infant baptism, now openly declared to hold 
different views in many points. Touching baptism, 
he is stated to have declared the following {Bapt. 
Hist., page 532, on Acts 19): "All who came to 
the apostles to be baptized, were first instructed and 
taught by them ; and having been instructed and 
taught concerning baptism, they were baptized, by 
virtue of the apostolic office." Compare with 
Mark 16 : 16. 

Page 533, D. Vicecomes {lib. 1, cap. 5) quotes the 
following testimonies from Bede. He writes : ' ' Bede 
says that the Angles were baptized in the Rhine and 
in the Swalbe." Regarding the manner, compare 
this with Matt. 3:6: ' And were baptized of him in 
Jordan, confessing their sins." Again: 'And John 
also was baptizing in Enon, near to Salim, because 
there was much water there : and they came and were 
baptized" John 3 : 23. This mode of baptism, as we 
have shown elsewhere, was not administered to in- 
fants, but only to adult and intelligent persons; nay, 
it is shown there, that this could not be otherwise. 

Bede, in his exposition on the book of Esdras 
{D. Vicecomes, lib. 2, cap. 3), writes, "To the hearers 
of the new life (that is, the catechumens) we deliver 
the confession of faith as laid down by the twelve 
apostles. ' ' 

From the circumstance mentioned here, that the 
confession of faith was delivered to the catechumens, 
namely, that they might learn it, and be baptized 
thereupon, it appears that at the time and place of 
which he speaks, no such haste was made to have 
infants baptized, as had been done previously, and 
as was also done subsequently, by those of the Ro- 
man church. For these catechumens were certainly 
not baptized in their infancy, or presented for bap- 
tism by their parents ; but, in order to be truly 
baptized, they first learned the catechism, which was 
the instruction in the faith of the Christians in those 
times ; and in order that they might be perfectly 
instructed therein, the whole confession of faith was 
delivered to them, before they were baptized. 

Bede {lib. 3, cap. 3), on Hebr. 6, further says: 
"The separation from the Egyptians signifies the 
separation from sin, which those who are to be bap- 
tized (must) profess .... as Saint Peter has said, 
Acts 2 : ' Repent, and be baptized every one of you, 
in the name of Jesus Christ our Lord ; ' as though he 
would say : Depart from Egypt ; go through the 
Red Sea. Moreover, in the epistle to the Hebrews, 
there is mentioned before baptism, repentance from 
dead works; but what else is repentance from dead 
works, than a being slain unto sin, that we may live 
unto God in holiness?" 



Venerable Bede.— Trans!. 



214 



MARTYRS MIRROR. 



Here four things are mentioned which do not 
apply to the baptism of infants, i. The separation 
from sin, which those who were to be baptized, 
must confess. 2. Peter's exhortation, Acts 2 : "Re- 
pent," etc., which was not spoken to infants, but to 
intelligent, penitent sinners. 3. The passage of Paul, 
from the epistle to the Hebrews, chap. 6, verse 2, 
where before baptism repentance from dead works is 
mentioned. 4. Bede's exposition of said passage: 
' ' What is repentance from dead works, but a dying 
unto sin, that we may live unto God in holiness ? " 

I feel confident that even our opponents will con- 
cur with us in saying that the conditions which Bede 
here joins to baptism, do not relate to infants, and, 
hence, cannot be applied to the baptism of infants. 

Bede {in lib. 2, Hist. Anglic?), writes of Paulinus, 
the teacher at York : He preached the word of God 
from that time on for six years, and there believed 
and were baptized as many as were ordained (or 
destined) to eternal life, etc. ; among whom there 
were Offrid and Eadfrid, the sons of King Edwin, 
who were both born to him in the misery of his 
exile, and were both taken out of this life while yet 
in their white garments." 

This is a noble example of Paulinus, who preached 
the word of God to the people, before he baptized 
them; nor is it less remarkable, that those who be- 
lieved were baptized, and that the sons of Edwin, 
though exiles, yet the scions of a great race, having 
accepted the faith, humbled themselves to baptism. 
It was to be lamented, however, that these two 
youths, who might long have been lights and ensam- 
ples in the church, were taken out of this life so 
suddenly, even while they yet had on their white 
garments, which it was customary to wear immedi- 
ately after baptism, as a sign of purity. 

In the mean time we must rejoice that even 'in 
those benighted times, so much light of the faith 
shone forth, that not only some of the common peo- 
ple, but also the children of the great were enlight- 
ened by it, so that they willingly bowed themselves 
under the yoke of Christ, through baptism. 

Bede, on John 4, says: "Take away the water, 
and there is no baptism; take away the word of God, 
and there is also no baptism." Bapt. Hist., p. 505. 

By this he indicates that the water cannot be sep- 
arated from the word, neither the word from the 
water ; that is, that the doctrine cannot stand with- 
out baptism, and baptism not without the doctrine; 
thus his meaning is, that both doctrine and baptism 
must go together. But how this applies to infant 
baptism, in which the word is separated from the 
water, or the doctrine from the baptism, any one 
that has understanding can judge. 

That all believers must be baptized, Bede teaches 
in his exposition of Job 1 : "Through the obedience 
of faith all believers must come to baptism," and on 
chap. 2 he says: "No one is worthy to enter into 
the kingdom of God, unless he is born again of wa- 
ter and of the Spirit." 

In the first sentence he indicates that the believers 
must come to baptism ; of others he makes no men- 
tion; even as Philip said to the Ethiopian: "If thou 
believest with all thine heart, thou mayest." Acts 
8:37- 



In the second sentence he speaks of the regenera- 
tion of water and of the Spirit; concerning which 
Christ spoke to Nicodemus, who was not an infant, 
but a man of years, yea, a master in Israel. 
John 3: 1, 10. Hence, it can or should be sufficiently 
understood, what kind of a baptism it is of which 
he speaks in said place, namely, such a baptism as 
belongs not to children, but to the reasonable and 
regenerated. 

That which is adduced, in lib. 4, Cantic., of his 
belief respecting the faith of children, we do not ac- 
cept as his work, but as the production of some one 
who chose to publish it under his name; because, in 
the first place, its tenor throughout does not accord 
with the style of his writing; and in the second 
place, because we know neither the writer nor the 
authenticity of said work. 

We will conclude this subject with the account 
given by P. J. Twisck, in his Chronijk., 8th booh, 
page 254, col. 2: "Bede, formerly a learned priest* 
and monk in England, died this year, A. D. 736 
(Merula says A. D. 734), aged 70 years. He wrote 
many good books, as history testifies. He says: 
"All who came to the apostles to be baptized, were 
instructed and taught by them, and having been in- 
structed and taught concerning the sacrament of 
baptism, they accepted the holy administration of 
baptism." On Acts 19, Histor. Vine, lib. 24, 
Leonh., lib. 2, Grond. Bewijs., letter A. 

Again: He calls the Lord's bread a sacrament 
and figure of the body and blood of Christ, and 
says: "Since bread sustains the body, and wine 
makes blood, Christ has compared the bread to his 
body, and the wine to his blood, "f From Seb. 
Franck, fol. 65. 

Thus Bede declared against the Pope and the 
Roman church, and, as can be inferred, in favor ol 
the belief of the Anabaptists, not only in the matter 
of baptism, but also in regard to the holy Supper, 
and other points, which we have not mentioned. 

Note. — A. D. 732. Bede taught at this time, 
that Christ instituted a sacrament as a memorial of 
redemption. On Luke 22. 

Isidore explained the words of Christ: "Thou art 
Peter," etc., thus: "Upon this rock which thou hast 
confessed, I will build my church. For that rock," 
he says, "was Christ, upon which foundation also 
Peter was built." Lib. 7, Etim., cap. 9, Samuel 
Veltius, Geslacht-register, page 126. 

About A. D. 760. — D. Vicecomes {lib. 1, cap. 35, 
Bapt. Hist., page 523), records that Amalarius 
Fortunatus,J a learned man of this period, writes 
the following concerning the newly-baptized Chris- 
tians: "Our newly-planted Christians are led to the 
church for eight days, by their leaders." 



* In what Bede's priesthood or monkhood consisted, is not ex- 
pressed; hence nothing can be concluded regarding it. 

t He calls the bread of the Supper a figure, which does not accord 
well with the priesthood or monkhood. 

} The life of Amalarius Fortunatus is described in history shortly 
after the middle of the eighth century, or about A. D. 760, tlijfch 
P. J. Twisck refers him to the year 836, the time of Ludovicus rnis, 
which is 76 3'ears later; however, both may be true, if Amalarius 
wrote from his youth to old age, which may easily have been the 
case. As regards his belief, Twisck gives this account: "Amalarius 
Fortunatus, at this time, in the reign of I v udovicus Pius, wrote sev- 
eral excellent treatises against trail substantiation and the corporeal 
presence of the body of Christ, of the internal sacrifice of believers, 
and other fine things, as can be seen in Catal. Test., fol. 161, P. f. 
Twisck, Chron., 9//1 book, page 285, col. 1. 



MARTYRS MIRROR. 



215 



This, as every one knows, can not be done with 
or by infants. Continuing, Vicecomes {lib. 3, 
cap. 6 and 7) writes what advice Amalarius Fortu- 
natus gave to those who wished to be baptized, say- 
ing: "He that desires to be baptized, must fast for 
several days previous to it, according to the exam- 
ple of Cornelius, who, in order to receive baptism 
worthily, prayed at the ninth hour, and fasted in his 
house. ' ' 

He does not speak of such candidates as had no 
knowledge, and to whom baptism was administered 
without their knowing and wishing it, but of such 
as had come to knowledge, and desired to be bap- 
tized. Hence his words are: "He that desires to be 
baptized." 

The example of Cornelius, adduced by him in 
order to teach the candidates to fast and pray before 
baptism, confirms our preceding view, namely, that 
he is not treating of infants, but of intelligent 
persons. 

Amalarius (lib. 1, de Offic. Eccles., Vicecomes, 
lib. 3, cap. 14, page 524), writes: "The second 
meeting of the catechumens takes place four weeks 
from the time of fasting; then, on the fourth day of 
said week is held the third examination; they are 
then instructed in the beginning of the four evan- 
gelists, and receive on that day the Lord's Prayer 
and the apostles' creed, which they recite (or pro- 
fess) on holy Easter Eve. 

Concerning what is related between, and which 
we have not noticed, namely, how the teacher would 
touch the ear of the novices with his finger, this we 
leave as it is, neither commending nor condemning 
it, seeing it is of small importance. In the mean 
time, it is gratifying to us, that the novices were 
then examined in the faith before baptism, which is 
a proof that the example of the first church, yea, of 
the holy apostles, was still followed. See Acts 8:35, 
36, 37; 

Besides the above, D. Vicecomes (lib. 5, cap. 39) 
quotes the following from Amalarius: "On holy 
Easter and Whitsuntide, the church (of God) has 
always been want to gather unto God new members, 
through baptism, and we justly rejoice over their 
salvation, since the white garments worn by them 
indicate the brightness of their purified minds." 
Bapt. Hist, page 524. 

, As regards the custom of baptizing on Easter and 
Whitsuntide, and the white garments then put on 
the candidates, an explanation has been given else- 
where, namely, that this was done to none but be- 
lievers. With this we leave the testimony of Ama- 
larius Fortunatus. 

Note. — It is stated that about the same time 
there lived an eminent man and defender of the 
Christian religion, named Antharitis, who, however, 
was opposed to the Roman church, and particularly 
to the baptism of infants, holding the opinion that 
they should not be baptized; on account of which 
it was reported of him that he rejected baptism en- 
tirely; or, at least, that he said, no baptism should 
be taught; which is to be understood of the baptism 
administered to infants. Concerning this, I find this 
annotation: "Gregory, in the Register of the Lon- 
gobards, writes that Antharitis refused baptism to 



the children of Christians." Seb. Franck, C/iron., 
Rom. Kelt. , fol. 74, col. 2. 

About A. D. 768. — We find that at this time even 
among some of the Romanists, instruction in the 
faith was practiced before baptism, so that to this 
end they established certain rules, by which infant 
baptism was weakened not a little, and baptism upon 
faith, according to the ordinance of Christ, greatly 
strengthened. Touching the rules established at said 
time, the following, among other things, is recorded 
in Bapt. Hist., page 527, from Vicecom., lib. 1, 
cap. 26: "On the Sabbath (or Sunday) of holy 
Whitsuntide they shall all fast, and observe all the 
divine services, with reading and praying as well as 
with baptism." Cap. 27. Those who desire to be 
baptized, shall come to church (or to the assembly) 
with their leaders, after the third hour, on the Sun- 
day before Easter. Cap. 29. Here it is taught, how 
the teachers are to descend to the baptismal water, 
and how they are to baptize first the men and then 
the women. 

Having noted these things, D. Vicecomes (cap. 6) 
writes concerning it the following: "The men and 
the women were separately admitted to the catechism, 
that is, to the instruction in the faith; first the men, 
and then the women. Hence, in the ordination (for 
this purpose) there occurs the prayer: Almighty, 
eternal God, and Father of our Lord Jesus Christ, 
behold with gracious eyes these thy servants, whom 
thou hast made worthy to be called to the first prin- 
ciples of the faith. ' ' A like prayer was pronounced 
over the women. 

A little further on he writes: "When this was 
done, he (the teacher) went among them, and laid 
his hands upon their heads, saying: Sing with a loud 
voice, ' I believe in one God the Father. ' Turning 
then to the women, he did the same." 

This, the author says, was done for the sake of 
discipline and virtue, that these might be implanted 
together with the doctrine of the faith, in the cate- 
chumens; for Christ said to his apostles (Matth. 28): 
"Teach all nations, baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost;" 
adding : ' ' Teaching them to observe all things what- 
soever I have commanded you." 

Understanding this to be the best course, the 
apostle Peter (Acts 2) first enlightened the people 
by preaching, and taught them to repent of their 
former wicked life; whereupon those who with eager 
ears heard the word of God, and had derived profit 
therefrom, were baptized. 

"Would to God," says the writer who has quoted 
this, "that the Roman church had continued in the 
baptismal ordinance of Christ and his holy apostles; 
never would there have become of it such an absurd 
infant baptism, and, thence, such a grossly barba- 
rous and ignorant Christendom in Europe. ' ' Bapt. 
Hist., page 528. 

Those who had been baptized thus (that is, upon 
faith), were then exhorted several times by a deacon, 
to pray on their bended knees. Bapt. Hist., 
Page 532, ex Ord. Rom., and Amal. Fort. 

Who will believe that these persons, who have 
thus written on baptism, were members of the Ro- 
man church? I say nothing of the many other 



210 



MARTYRS MIRROR. 



points which they, as can be inferred, maintained in 
opposition to the common Romanists. Who would 
not hold it certain, that these people were entirely 
separated from the papists, who observed the Roman 
superstitions? Yea, that at the present day they 
would be declared heretics by the Pope, and, should 
persecution arise, be placed at stakes and burned 
alive? as has occurred not long since, yea, recently, 
to many of our fellow-believers, on account of the 
same belief, as will appear more fully in the sequel 
of this history. 

We shall, therefore, commit these people to God. 
Whether they agreed in all other points with the 
common Anabaptists, we are not able to show; it 
suffices us that they, though called Romanists, op- 
posed the belief of the common Romanists, and 
that they approached very near the truth in import- 
ant points, especially in the article of baptism. With 
this we will leave them, and proceed to other testi- 
monies. 

Abotit A. D. 772. — We quote the following from 
Bapt. Hist., page 515: "Those who had come to 
adult years, had to be instructed first in the Chris- 
tian doctrine, and were then examined before bap- 
tism. 

" Wittikind became a catechumen, was instructed 
in the faith, and then baptized with Albion. 

"They had to say the creed and the Lord's 
Prayer." Syn. Ang., cap. 2. 

"The teachers had to instruct the people, how to 
renounce (Satan) at baptism, and what to believe." 
Syn. Turon., cap. 18. 

Page 516: "They had to be tolerably instructed 
in the doctrine of Christ, and be given to godliness, 
for (in the council of Aries) it was enjoined upon the 
leaders to teach them." 

"They used to renounce the devil and his works; 
which works are — murder, fornication, adultery, 
drunkenness, and such like; the pomp is pride, pre- 
sumption, vanity, vain-glory, temerity." Syn. Tur. 

Certainly, these were all wholesome and good 
rules, approaching very near the apostolical teach- 
ings; hence we accept them as good instruction in 
this iron and corroded age. It is achieving a good 
deal, if one who stands at the point where many 
crooked roads meet, takes the right, or, at least, the 
best one. That these people who observed said 
rules, were entirely free from error in other points, 
it is not our intention to maintain. He that walks 
amidst the darkness of night, can easily miss the 
way; so also they, living as they must, in the dark- 
ness of popery, could easily be misled in this or that 
point. We let God judge them, being content with 
this, that through the darkness we have seen the 
rays of thein, knowledge and good practice. 

A. D. 781. — This is the year which is mentioned 
by different writers as the one in which the far-famed 
Carloman, though he had accepted the Christian 
faith himself, presented his son, who was then sev- 
eral years old, and whom he had up to this time left 
unbaptized, for baptism, which was administered to 
him in the city of Rome, on Easter; likewise his 
daughter Gisla, of whom it is stated that she was 
baptized the same year, at Milan, by the Bishop or 
teacher Thomas. Bapt. Hist., page 523, H. Mon- 



tan. Nietigh., pages 80, 81, from Centur. 9, Magdeb., 
cap. 4, Anna/. Francor. Regino., lib. 2, Adon. 
Aetate, 6. 

From this manner of proceeding it appears, that 
at this time no such reasoning obtained, as was 
afterwards, and had also previously been, resorted 
to by those of the Roman church, who commanded 
parents, on peril of their salvation, yea, on pain of 
damnation, to have their children baptized. But 
those who took a proper view of the matter, and 
esteemed the command of Christ more than the de- 
crees and statutes of men, did not allow themselves 
to be intimidated by these threats, but deferred the 
baptism of their children, till they, having grown 
up, accepted the faith, and themselves desired to be 
baptized thereupon. 

We say nothing respecting Carloman, the father 
here spoken of, neither of him who baptized his 
son, and would conclude neither this nor that touch- 
ing their life and faith; we simply commend their 
action in this matter; on the one hand, that the 
father, though he had professed Christ, and was 
called a member of the church, left his son and 
daughter unbaptized, as an evidence that he consid- 
ered infant baptism (as a human invention) useless; 
on the other hand, that those who baptized them, 
did not censure this course, but rather assented to 
and confirmed it with the deed, which is the more 
evident from the fact that the ordinance was admin- 
istered with great pleasure, yea, joy, as history 
tells us. 

About A. D. 792. — Albinus teaches on John 1 
{Bapt. Hist., page 505), that baptism is to be re- 
ceived with faith. He writes: " It is aptly said that 
the forerunner of our Lord baptized in Bethabara; 
for Bethabara signifies a house of obedience, that 
they should all, through the obedience of faith, 
come to the baptism of Christ. ' ' 

This Albinus, surnamed Flaccus, was a remarka- 
bly learned and beloved man of that age, but never- 
theless called ignorant, and hated, by his adversaries. 
In his confession he was greatly opposed to the 
common belief of the Roman church, especially in 
the matter of baptism. In baptism he required faith, 
regeneration, and newness of life, declaring that 
these were the means to receive it worthily; which 
things, though highly spoken of with the mouth, 
yet in infant baptism are practically ignored. 

In the defense of his belief he was bold, regarding, 
it seems, neither the hatred nor the favor of the 
people, so that, besides what we have just men- 
tioned, he left various excellent things concerning 
the baptism of adults; of which we will present a 
few instances. 

On John 15 {page 509) he says: "Why does not 
the Lord say: Ye are clean because of the baptism 
in which ye are washed? but says: Through the 
word which I have spoken .unto you. For, take 
away the word, and what is the water, but water? 
When the word meets the element, then it becomes 
a sacrament. Whence derives the water the power, 
that, though it wets the body, the soul is purified, if 
the word does not effect this? But this is not 
effected, because it is spoken, but because it is be- 
lieved. 



MARTYRS MIRROR. 



217 



In baptism there are three visible things: i. the 
body (of the one baptized), 2. the water, 3. the 
teacher; and three invisible things: 1. the soul, 
2. faith, 3. the Spirit of God." 

We can almost see with our eyes, and feel with 
our hands, that this man here intended to oppose 
the belief of the common Romanists. He makes 
use of two special arguments, with which he suffi- 
ciently denies, yea, refutes, the Roman infant bap- 
tism. His first argument opposes the belief of those 
who were wont to tie salvation to the elementary 
water of baptism, and, consequently, to save them, 
as it were, baptized the infants; in opposition to 
which he averred that the element of water without 
the word of God is merely an element, and no sacra- 
ment; but that the water becomes a sacrament 
through the word of God, not because the latter is 
spoken, but because it is believed. And thus he re- 
moves with his first argument also another error of 
the Romanists, who imagined that in baptism, 
through the saying of a few words, the water was 
consecrated and made a means of salvation; which 
he refutes, however, by the declaration that the con- 
secration is not effected by the speaking of the word, 
but because it is believed. 

If then, in baptism, the water is ineffectual with- 
out the word, and the word has no virtue unless it 
is believed, as Albinus declares, he flatly opposes in- 
fant baptism, since there the water only is used, 
without the instructing word, and without the latter 
being believed by the infants. 

His second argument is a sufficient refutation of 
those who administered baptism to infants, without 
regard as to whether they had intelligent minds, true 
faith, and the fruits of God's Spirit, or not; for, this 
belief he opposes when he says that in baptism there 
must be not only three visible things, 1. the body, 
2. the water, 3. the teacher, but also three invisible 
things, 1. the soul [mind], (that is, an intelligent 
soul, for otherwise the soul cannot properly be so 
called) ; 2. faith (that is. that which consists in a sure 
confidence, for this is peculiar to true faith, 
Hebr. _n.:i); 3. the Spirit of God (that is, that 
which is fruitful in virtues), for the Spirit of God is 
known by its fruits, Gal. 5:22. But who has ever 
been found that was able to discover such works of 
the soul, of faith, and of the Spirit, in infants? with- 
out which, indeed, baptism has no virtue, as conclu- 
sively follows from the arguments of Albinus, which 
are in accordance with the teachings of the holy 
word of God. How this harmonizes with infant bap- 
tism, the impartial may judge. 

Of regeneration, Albinus, in the 7th penitential 
psalm {page 510), says: "Thou art my God; thou 
hast created me. I can be re-created by no one but 
thee, by whom I have been created. Thou hast 
created me by thy Word, which, O God, abideth 
with thee. Thou createst me again by the Word, 
which has become flesh for our sakes." 

The Romanists were accustomed sometimes to 
call baptism, by which they meant infant baptism, a 
regeneration, without respect to newness of life, 
merely on account of the water, which, with the 
speaking of a few words, was administered to the 
infants. But Albinus here declares that as he was 



created by the word, even so he is re-created and 
regenerated by the word. He says nothing at all 
about the water; not to depreciate the outward ad- 
ministration of water baptfem, but to show that re- 
creation or regeneration does not lie in it; for, that 
the same must be effected by the word, whereupon 
the administration of water baptism follows, as a sign 
of it, seems to be the burden of his whole argument. 

Moreover, it is also deserving of notice, that in 
the above passage, touching the incarnation of Jesus 
Christ, he says, that the Word (namely, by which 
all things were made) became flesh for our sakes, 
which accords with our confession, and also agrees 
with John 1: 14. 

Albinus {lib. 3, de Trin., cap. 17, page 512) says: 
"We are not to believe that he (Christ) then re- 
ceived the gifts of the Holy Ghost; he who from 
his birth was always full of the Holy Ghost; but that 
the mystery of the Holy Trinity might be declared 
unto us in baptism, the Son of God was baptized, 
being a man; the Holy Spirit descended as a dove; 
God the Father was heard in a voice, without the 
invocation of which, no baptism can avail anything. 
Therefore, the Son of God wished to signify by his 
own baptism, that the whole Trinity was present; 
who commanded the stewards of his mysteries (the 
apostles): "Go, teach all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Ghost." 

Again : Why did the Lord have himself baptized ? 
Namely, that no one, though he might possess great 
gifts and power, should despise to be baptized. 

He makes use here of three modes of speaking 
which are incompatible with infant baptism. First, 
when he says that without the invocation of the holy 
Trinity no baptism can avail anything; for, who 
knows not that infants cannot invoke the Holy 
Trinity? Secondly, when he adduces, as a founda- 
tion of baptism, the command of Christ: "Teach 
all nations, baptizing them," etc. ; for there teaching 
and baptizing are joined together, which, as even 
some pedobaptists declare, is inapplicable to infants. 
Thirdly, when he shows why the Lord had himself 
baptized? Namely, that no one, though he might 
possess great gifts and power, should despise to be 
baptized. For, that this also cannot be understood 
of infants, even nature teaches; since they have no 
great gifts or power, and, consequently, can neither 
rely upon them nor despise baptism. 

D. Vicecomes {lib. 1, cap. 32, page 535) quotes 
the following from Albinus Flaccus: "At baptism, 
on holy Easter-day, the catechumens (the novices 
who have been instructed in the faith), if they desire 
baptism, recite the Lord's Prayer and the creed from 
memory. ' ' 

This is certainly clear testimony of the custom of 
the believers of that age, from which it is evident, 
that their children and novices had to know the 
Lord's Prayer and the creed, yea, had to recite it 
from memory, and must themselves desire baptism, 
before they were baptized. Who would say that 
new-born infants can do this? Moreover, it was not 
only required, to recite the Lord's Prayer and the 
creed from memory, but also to give reason for it, 
and this not only once, but several times, on differ- 



218 



MARTYRS MIRROR. 



ent days appointed for this purpose, in the weeks 
before Easter and Whitsuntide, as shown above, to 
which we refer the reader. See also, G. Durand. , 
lib. 6. Ration. Div. Offic. de 4. Feria Hebel. 4. 
Quadrag, etc. 

Page 536. Vicecomes {lib. 3, cap. 21), says: 
"He (Albinus) also makes mention of the exami- 
nations (in the faith) of the elect, that is, those 
chosen to be baptized, tracing them down from the 
times of the apostles." Cap. 22, he says: "Then 
took place the examinations (in the faith), in order 
that it might be ascertained with greater certainty, 
whether, after the renunciation of Satan, the word 
of God and the faith promised to it, had taken deep 
root in the heart." Cap. 26: "Albinus Flaccus, in 
the chapter on baptism, writes: ' For the baptism of 
the elect, who are examined (in the faith), accord- 
ing to the rule of the apostles, consecrated by fast- 
ing, and instructed by diligent preaching, two sea- 
sons are set apart, Easter and Whitsuntide.' " 

To this, D. Vicecomes adds this comment: "If 
these examinations were held according to the rules 
of the apostles, they must needs have been observed 
by all; but subsequently, when infant baptism came 
into vogue, this necessary practice was abolished 
(or discontinued) by the church, A. D. 860, in the 
reign of the Emperors Louis the Pious and Lo- 
thaire; of which abundant proof exists. " 

What do you think, beloved reader, of this last 
testimony? to say nothing of the testimonies of Al- 
binus Flaccus. This Vicecomes was a pedobaptist 
and strenuous maintainer of pedobaptism; yet he 
states that the necessary (yea, apostolical) practice 
of examinations (in the faith) was abolished or dis- 
continued when infant baptism came into vogue; 
he also indicates the time when this occurred, 
namely, A. D. 860. As to how he came at this, we 
leave to him to answer. 

In the meantime, this is also quite a refutation of 
those who fix the origin of infant baptism very 
early, indeed according to some, in the time of the 
apostles. However, that infant baptism, together 
with many other superstitions, originated soon after 
the death of the apostles, they can, in some meas- 
ure substantiate; but that it wavered in the Roman 
church, for many centuries, till the year 900, yea, 
almost 1000, being now established, then abolished, 
adopted in one place, and rejected in another, etc., 
appears sufficiently from the books in which we 
have read the same. 

We confine ourselves to the time of Albinus Flac- 
cus, who lived about A. D. 792, when this intru- 
sion was already rapidly gaining ground, which 
also D. Vicecomes has seen, for, when he mentions 
the chrism in baptism, and some other factitieus 
practices of the papists, he adds that it is his opinion 
that all this did not begin until after the time of 
Albinus Flaccus, when they ceased to baptize adults. 
Lib. 5, cap. 5 and 19. 

I cannot forbear adding here the verdict of Jacob 
Mehrning, who, immediately after noting the pre- 
ceding passages from D. Vicecomes, writes: "Thus 
we see from the history of this time, that infant 
baptism hung yet as by a thread between both, be- 
ing received by some, and rejected by others, which 



is a strong proof that it is not apostolical, much les s 
instituted by Christ himself. But what immeasura- 
ble damage to souls, and what grossly barbarous 
ignorance in Christendom, the introduction of this 
absurd infant baptism has brought about, many in- 
telligent persons, even in that age, were able to dis- 
cern. Bapt. Hist., page 537 . 

A. D. 800. — Various writers state that at this 
time, the last year of the eighth century, infant bap- 
tism, although those of the Roman church in gen- 
eral stoutly adherred to it, was nevertheless not 
practiced, yea, positively rejected by many, inso- 
much that they observed the very ancient custom 
mentioned by us in different preceding centuries, of 
baptizing only adults, on Easter and Whitsuntide. 

Sebastian Franck, writing of this time and cus- 
tom, and having referred to Tertullian's book, De 
Corona Militis, says: "Respecting this passage, 
Beatus Rhenanus notes that it was the custom of 
the ancients, to baptize and wash adults with the 
washing of regeneration; which custom was ob- 
served till the time of Charlemagne and the Em- 
peror Louis, A. D. 800." Chron. Rom. Kett., 
page 123, col. 2. 

P. J. Twisck gives the following account for the 
year 800: "The ancient custom was, to baptize 
adults with the washing of regeneration, which was 
observed till the time of the Emperors Charlemagne 
and Louis. This is shown by the laws established 
by them, in which the priests (that is, the teachers) 
were prohibited from baptizing at any other time 
than Easter and Whitsuntide, except where death 
was imminent." Again: "It was the custom of the 
ancients (Polydorus says), to baptize mostly adults, 
and to put a white garment on them after baptism. 
This was done at Easter and Whitsuntide; in the 
meantime, before these feasts, those to be baptized 
were instructed in the mystery of the faith, and 
were called catechumens, that is, such as are being 
instructed ; for, when they had apprehended the 
mystery, they were baptized." Chron., 8lh book, 
page 271, col. 2, from Polydor. de Inventoribus 
rerum, lib. 4. Beatus Rhenanus in Atinat. super., 
Tertull., Grond. Bewijs, letter B., Chron. Seb. 
Franck., Thorn. Imbr.,fol. 26. 

Although this century, in the beginning, seemed 
to be doomed to darkness, as regards the true doc- 
trine, especially with reference to the matter of bap- 
tism upon faith, yet the sun of truth rose to a con- 
siderable altitude, so that his beams shone out in 
every direction, illuminating the face, that is, the 
people, of the earth. For not only the separate 
Christian communities, but even many of those who 
still adhered to the Roman church, observed bap- 
tism, to say nothing of different other articles, 
according to the original Christian and apostolical 
custom. 

P. J. Twisck, in the conclusion of the eighth cen- 
tury, though greatly deploring the manifold human 
inventions which were then increasing in the Roman 
church, through the power of the Pope and of the 
councils, declares nevertheless that the baptism of 
adults still obtained in some measure among them; 
his words are: "The ancient custom of baptizing 



MARTYRS MIRROR. 



219 



adult believers and penitents appears still to exist 
in some measure in the church."* Page 274. 

From this we can judge how much more this 
practice must have flourished among those who 
entirely free themselves from the Roman supersti- 
tions, and who had fled as from Babel, — I mean the 
members of the true Christian church, who had to 
hide themselves as doves before the eagle, as shall 
be shown. With this we will conclude our account 
of baptism in the eighth century. 



AN ACCOUNT OF THOSE WHO SUF- 
FERED IN THE EIGHTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE EIGHTH 
CENTURY. 

[We commence with a certain severe persecution 
of the Christians in the East, instituted by Haumar, 
King of the Saracens, about A. D. 718. 

Thereupon follows a note concerning said perse- 
cution; it is related that those of the East had long 
before separated from those of the West (that is, 
from the Roman church); mention is also made of 
the Thessalonian churches, which, from the time of 
the apostles, are said to have continued unchanged 
in religion; from which it is concluded that appar- 
ently also some of these true believers were put to 
death for the true faith, in said eastern persecution. 

A very brief account of the great cruelty exercised 
by Elvelid, the Mohammedan, A. D. 739, against 
all Christian prisoners in the eastern countries, 
whom without mercy, he caused to be put to death, 
because of the ChrLtian worship; upon which fol- 
lows a note containing more particulars, and some 
explanation with regard to Eutichius, Peter of Da- 
mascus, Peter Mavimenus, and others, who were 
put to death for the Gospel, in the East, particularly 
at Damascus. 

Derthuin, Bertherius, Anobert, Hunored, and 
others, oppose the superstitions of Boniface, the 
papal Legate ; whereupon they are deposed from 
their ministry, about A. D. 748. 

Albert of Gaul, and Clement of Scotland, follow 
the aforementioned persons, and reprove Boniface 
for introducing his superstitions; then it is related, 
of each separately, what happened on this account 
to Albert and Clement; and how they died, accord- 
ing to the most reliable testimony, about A. D. 748; 
a discrepancy among authors as to the time of their 
death; how the discrepancy can be reconciled. 

Two followers of the aforementioned martyrs, 
Samson and Sydonius, as well as some others, 
whose names are not mentioned, maintain their 
doctrine against the papists, especially against Bon- 
iface, the aforementioned papal legate; but whether 
for this they were martyred or put to death, is not 
stated. 



A circumstantial account of a severe and lament- 
able persecution instituted by Mady, King of the 
Arabians, against the Christian believers in the 
East, about A. D. 780. 

A note touching said persecution, as well as how 
the Arabians proceeded in persecuting the Chris- 
tians in other places; also, what might be adduced, 
as regards the matter of martyrization, from our 
account of baptism in this century. Conclusion.] 



* This appears also quite clearly from the example of Charle- 
magne, who, about the year 7Si, had his son Carloman, who was 
then several years old, baptized by Pope Adrian I., at Rome, on the 
feast of Easter. His daughter Gisla was also baptized the same 
year, at Milan, by Bishop Thomas. H. Montanus refers this to the 
year 781, but others, to A. D. 800. 



SEVERE PERSECUTION IN THE EAST, ABOUT 
A. D. 718. 

There was now considerable tranquillity in the 
western countries, but in the East commotions be- 
gan to arise; for about the year 718, Haumar,* 
King of the Saracens, issued bloody decrees for the 
persecution of the Christians. He prohibited wine, 
according to the laws of Mohammed, which, how- 
ever, did not matter much; but the most grievous 
of all was this: he endeavored to compel the Chris- 
tians to apostatize and deny Christ; he promised 
exemption from tribute and taxes to those who, 
forsaking Christ, should adhere to Mohammed; on 
the other hand, he threatened to punish with death, 
all those who should cling steadfastly to Christ. In 
the meantime he oppressed them with intolerable 
burdens, and deprived some of life, by various 
torments, f 

He also made a law that the testimony of a Chris- 
tian should not be valid, nor be accepted against a 
Saracen. In short, it is stated that by virtue of said 
decrees, many of the innocent and defenseless Chris- 
tians became martyrs; but in default of faithful his- 
torians of that time, the names of said martyrs have 
not come down to us, save a few, as shall appear. 

Note. — Above all, it must be observed in this 
account of the eastern martyrs, that, as far as re- 
gards open churches or communities, those of the 
East had long before separated from those of the 
West, that is, from the Roman church, because 
they would not be subject to the power and domin- 
ion of the Pope of Rome, who; already, A. D. 606, 
had been declared head of all the churches; but as 
such they would by no means recognize or accept 
him. This separation, in the course of time, as- 
sumed such proportions, that, as far as we know, 
they have not united again even to the present day. 

Moreover, it is established by different writers, 
that, besides said separated churches, called the 
Greek, there are other churches in the East, princi- 
pally in the region of Thessalonica, who are agreed 
in all respects with the Anabaptists of the present 
day, and have maintained such faith and practice 
uninterruptedly from the time of the apostles; of 
this, however, we shall speak more fully in the six- 
teenth century, in connection with baptism. 



lpared > 



* Paul Diac, lib. 21. Hist. Rom. in Ceone Isa 
Abr. Mell. Hist., fol. 305, col. 2. 

t In the year 720, the Saracens or Arabians came over into 
Spain, where they sorely persecuted and martyred man}' pious 
Christians. Sigibert. Chron. Tudcnsis. Also, Abr. Mell., fol. 32S, 
col. 1. However, from this we would conclude neither the one nor 
the other. 



220 



MARTYRS MIRROR. 



This being the case, it would not be surprising, if 
in said persecution of the Christians in the East, not 
only this or that single person, but, what is more, 
very many true believers were martyred and put to 
death for the true faith in Jesus Christ, and the sin- 
cere practice of the precepts of the Gospel. Never- 
theless, we can tell no more than what the ancient 
writers have left us, and shall, therefore, proceed 
accordingly, adding, whenever we think it neces- 
sary, our own opinion in the margin or in a note. 



THE GREAT CRUELTY OF ELVELID, THE MOHAM- 
MEDAN, TOWARDS ALL CHRISTIAN PRISONERS, 
WHOM HE, WITHOUT MERCY, CAUSED 
TO BE PUT TO DEATH, ON ACCOUNT 
OF THE CHRISTIAN RELIGION, 
A. D. 739. 

It is stated that A. D. 739, in the 23d year of Leo 
Isaurus, the Mohammedan Prince Elvelid caused all 
the imprisoned Christians in every city to be put to 
death, on account of the Christian religion. Among 
them is mentioned one Eutichius, who was carried 
away to Karras, in Mesopotamia, and, at the time 
when said slaughter and martyrization of all impris- 
oned Christian believers occurred, offered up, be- 
cause of the same faith and. testimony, for his Savior 
Jesus. Compare Paul. Diac, lib. 21, with A. Mel- 
linus, 2d book, fol. 305, col. 2, 3. 

Note. — Of said Eutichius we find no further 
account, touching the confession of his faith, save 
that, when the other martyrs were put to death, he, 
too, was offered up for Christ; which must also be 
understood of various others. See the abovemen- 
tioned authors, compared with what we have stated 
in the beginning of this century. 

We will say nothing of Peter, Bishop of the 
church of Damascus, Peter Mavimenus, and others, 
who, at this time, were also put to death in the 
East, particularly at Damascus, for the testimony of 
the Lord Jesus, about the year 742; since the an- 
cient writers have left us no definite information 
respecting their particular confession of faith, only a 
general statement, namely, that they suffered for 
Christ, and for the Christian or evangelical truth. 

Hence it has come, that some who boast of Christ 
and his holy Gospel with their mouths, yet, by their 
singular expositions, yea, by their deeds and works, 
are very far therefrom, have nevertheless not hesi- 
tated, to claim as of their number, and produce as 
witnesses for their strange, and, in many respects, 
unchristian and unevangelical confessions, persons 
of whom we maintain, because of certain circum- 
stances mentioned by ancient writers, that they be- 
lieved and lived in perfect accordance with the true 
tenor of the holy Gospel, and, as a seal of this, tes- 
tified to this with their blood and steadfast death. 

O, how greatly it is to be lamented that the an- 
cients have not left us more definite and clear infor- 
mation with regard to this ! We feel confident, that 
it would still refresh many a well-meaning heart, 
and serve to confirm their faith, if they should see 



that in those early, and not less turbulent times, 
many of their fellow brethren and sisters had such 
love for Christ, their beloved blood-bridegroom, and 
for his heavenly doctrine (which they confess with 
them), that they did not hesitate, the one in the 
fire, another in the water, some under the teeth and 
claws of wild beasts, others under the sword, the 
deadly halter, or otherwise, to bear testimony to it. 

But we hope that in the right place, and through- 
out, we have given as much information and expla- 
nation in regard to it, as will satisfy a true Christian 
and well-meaning soul. All things cannot be dis- 
cussed in one place. 

We will here leave this, and proceed from the 
East, of which we have hitherto spoken, to the 
West, where now we think we can find clearer 
information concerning several special points of the 
faith, namely, of such persons as did not suffer 
under the heathen, Mohammedans, Saracens, or 
the like, but under the Pope of Rome, or the 
Roman church, where it was customary to con- 
demn people on some particular articles of worship. 
But before we proceed to the martyrs who were 
punished as criminals and with death, we deem it 
well, by way of introduction to, and preparation 
for, this matter, to show first, how this, as by steps, 
took its rise; namely, how first a few persons, whom 
we shall name, about this time, opposed a certain 
papal Legate, with words and censures, for intro- 
ducing certain superstitions ; and what occurred 
to them, on this account, from the Pope. 



OF DERTHUIN, BERTHERIUS, ANOBERT, HUNORED, 

AND OTHERS, WHO WERE DEPOSED FROM 

THEIR MINISTRY, BECAUSE THEY WOULD 

NOT ACCEPT THE SUPERSTITIONS 

OF THE PAPAL LEGATE, ETC., 

ABOUT A. D. 748. 

A certain Boniface, Archbishop of Mayence, hav- 
ing been sent out, as an apostle, ambassador and 
legate, by Pope Zacharias I., to convert the heathen 
to the Roman see (as it was called), and to inocu- 
late to those who already belonged to it, the Roman 
ceremonies and superstitions, and cause them to 
observe the same, many bishops, overseers, or 
teachers, in Germany, Bavaria, and France, op- 
posed it with spiritual weapons, namely, with re- 
proofs from the word of God, refusing to obey in 
this respect, either the Pope or his Legate. 

Among those who thus refused, there are men- 
tioned by name, Derthuin, Bertherius, Anobert, 
and Hunored. These men were accused to the 
Pope, and charged not only with said matter, but, 
from envy, also with being avaricious, proud and 
desirous of filthy lucre. Thereupon they were all 
deposed from their ministry, by authority of the 
Pope and his Legate; but how it ended with them, 
is not stated, though it is to be presumed that some 
kind of ecclesiastical exclusion, anathematization or 
excommunication followed ; however, since this is 
passed by in silence, we can conclude nothing cer- 
tain concerning it. 



MARTYRS MIRROR. 



221 



In the meantime, there appears, on the one hand, 
the boldness of said persons in reproving the Roman 
superstitions, and, on the other hand, the shameless 
arrogance of the Pope and his legate, in deposing 
and removing those who, loving the good, could not 
refrain, according to the doctrine of the word of God, 
from reproving the evil. See A. MelL, fol. 328, 
col. 2, compared with Aventin. Annal. BoJ., lib. 3. 



HOW ALBERT OF GAUL, AND CLEMENT OF SCOT- 
LAND, ALSO OPPOSED THE PAPAL SUPERSTI- 
TIONS, ABOUT A. D. 750; ON ACCOUNT 
OF WHICH THEY WERE MARTYRED. 

It is stated that about A. D. 750, there lived two 
very eminent men, Albert, surnamed Gallas, that is, 
of Gaul or France; and Clement, surnamed Scotus, 
that is, of Scotland. Both opposed the superstitions 
of common popery in various points; Albert began 
first, in some part of France, and was followed by 
said Clement, who came from Scotland and joined 
him. In consequence of this, both, yet each sepa- 
rately, had to feel the sting of the Pope, in such a 
manner as the sequel will show. In order to present 
this, together with the circumstances pertaining to 
it, in the most suitable way, we shall treat of each 
separately, beginning with Albert, since he was the 
first and principal one in said matter. 



ALBERT OF GAUL, FOR OPPOSING THE ROMAN 
SUPERSTITIONS, CAST INTO PRISON AT FULDA, 
IN WHICH HE, TO ALL APPEARANCE, PER- 
ISHED THROUGH WANT, ABOUT THE 
CLOSE OF THE YEAR 750. 

Enlightened by the heavenly radiance of the doc- 
trine of the apostles, Albert, with voice and pen, 
had again and again reproved the errors and super- 
stitions of the Roman church, asserting, namely, 
that priests or teachers should not be prohibited 
from marrying ; that the relics, or bones, of the 
saints ought not to be venerated; that images should 
not be worshiped or saluted as a religious service, 
and that the Pope has no right to the primacy (or 
supremacy) over the church. He condemned the 
masses for the dead, purgatory, etc., as [human] 
inventions. Wicelius adds: He rejected as unneces- 
sary and superstitious, ceremonies, the imposition 
of hands, the making the sign of the cross, confir- 
mation, etc., and, in short, all such things as are 
practiced in popery for the purpose of confirming 
infant baptism. 

Boniface, the papal Legate, therefore, accused 
him to the Pope, fabricating and disseminating 
many slanders, which were spewed out against him 
as bitter gall. The Pope lost no time, nor sought 
to delay the matter, but immediately condemned 
him unheard upon these false accusations; and the 
abovementioned articles, excommunicated him, and 
sent the sentence of excommunication to said false 
accuser, namely, to Boniface, his dear Legate, that 



the latter should publish it against Albert, through- 
out France. Hence it is, that the papists number 
him among the heretics, though they fail to show 
what heresy it was, for which he was condemned 
and thus shamefully excommunicated; which matter 
must be gleaned from other writers, except the testi- 
mony quoted above from Wicelius, according to 
A. M. 

Having received said letter containing Albert's 
excommunication, from the Pope, Boniface not only 
caused the same to be published throughout France, 
and deposed him from his ministry, but also incar- 
cerated him in the monastery at Fulda, in which 
imprisonment he probably died of hunger, thirst, 
and divers wants. Compare Wilibald. in vita Boni- 
facii, Aventin. Annal., lib. 3. Nauc. Gen. 26, 
vol. 2. Balaeus. Cent. 14, cap. 30, 31, in Append. 
Epist. Zach. ad Bonif., Tom. 2, Concil Lulsenb. 
Haigiol. hi vita Bon., with A. M.,fol. 328, col. 3; 
also, J. Gys., edition of 1657, fol. 30, col. 2, 3. 



FURTHER OBSERVATION, RESPECTING THE TIME 
OF THE PRECEDING EVENT. 

Most ancient writers, it seems, with whom also 
A. Mellinus agrees, fix the time of the excommuni- 
cation and martyrdom of said Albert, about A. D. 
750. A. M., fol. 329, col. 1. Seb. Franck fixes it 
ten years earlier, namely, A. D. 740. In Chron. 
Rom. Kelt., fol. 64, col. 2. 

However, this discrepancy can easily be recon- 
ciled, if a distinction is made between the time when 
Albert commenced to teach against the Pope and 
the Roman Church, and the time when he was 
anathematized by the Pope, and, ultimately, de- 
prived of life in the dungeon at Fulda; for ten years 
can easily have intervened, and Seb. Franck may 
therefore have had regard to the time when he be- 
gan to teach, while the other authors, including 
Mellinus, may have referred to the time of his 
death. 

Regarding this it appears that John Gysius made 
a great error, either through incorrect authors, or 
for some other reason, when he fixes the time of 
the aforesaid martyr, A. D. 900. See in the margin 
of the place referred to above. 



CLEMENT OF SCOTLAND, A COMPANION OF ALBERT, 

EXCOMMUNICATED AND THEN BURNED, AS A 

HERETIC, BY THE ROMANISTS, ACCORDING 

TO THE TESTIMONY OF THE ANCIENTS, 

A. D. 750, FOR THE SAME REASON, 

NAMELY, FOR OPPOSING AND 

REJECTING THE ROMAN 

SUPERSTITIONS. 

When Clement, having come from Scotland, had 
joined the aforesaid Albert as a companion, and 
united with him in regard to doctrine, he not only 
began, but ceased not, even as the friend whom he 
had found, to combat with the spiritual armor, and, 



222 



MARTYRS MIRROR. 







CLEMENT OF SCOTLAND BURNED BY THE ROMANISTS. 



if possible, to overcome, in an evangelical manner, 
the Pope and the Roman Church, in various points, 
touching mostly her ceremonies. Thereupon he 
was also accused, and put to death in such a man- 
ner as in the proper place, we presently hope to 
show. 

The accusations brought against him were of the 
same nature as those preferred against Albert, his 
companion; which was not at all strange, since he 
had placed himself under Albert, not only as a 
friend and companion, but also as a disciple. For 
this reason, the Pope, through the accusation of 
Boniface, the papal Legate, pronounced the same 
excommunication against him. 

But when he presented himself for the purpose of 
vindicating his conduct in a full synod, Boniface 
prevented him from taking this course, making the 
people believe that it were not lawful to admit a 
heretic who had been excommunicated or excluded 
from the church, to divine worship, or to a synodal 
assembly; yea, that such an one should not be per- 
mitted to have the benefit (in whatever this might 
consist) of the laws or ordinances of the church. 

Seeing that by this pretense his lips were sealed, 
making it impossible for him to properly defend 
himself, he had recourse to his pen and wrote a 
book concerning this matter, against Boniface. 

Finally, it is stated and maintained that this stead- 
fast witness of Jesus Christ, was burned as a heretic 



by the Romanists, even against the will of Pope 
Zacharias, about A. D. 750, or a little after. 

Compare this entire account of Clement with 
Willibaldi, Nauderi, Aventini. Balae. Alij ubi 
supra. Also, Annal. Boj. Bernhard. Lutz, in 
Catal. Hceres., Tom. 2, Condi. Also, A. M., 
2d book, H. M., 16 19, fol. 328, 329. Hist. Mart. 
I. S., 1645, fol. 30. 

FURTHER OBSERVATIONS TOUCHING THE CASE OF 

ALBERT AND CLEMENT, ACCORDING TO THE 

ACCOUNT OF SEBASTIAN FRANCK. 

"In the year" etc., "these two men drew to 
them much people in France, pretending to be fol- 
lowers of the apostles, and speaking great things of 
the mysteries of God, and the life and conduct of 
man. Boniface, Archbishop of France, wrote the 
whole matter to the Pope, who, in a council of the 
bishops, laid it before them. They rejected the 
opinion of the (supposed) heretic from the church." 
Finally he says: "They were unanimously deposed 
and anathematized." Chron. Rom. Kelt., fol. 64. 



SPECIAL ACCOUNT OF CLEMENT, ACCORDING TO 
P. J. TWISCK. 

"Clemens Scotus, a faithful disciple of Bishop 
Adelbert, taught with great power in France and 



MARTYRS MIRROR. 



223 



Germany, especially in Bavaria and Franconia, that 
the Pope ought not to have so much power; that he 
(the Pope) very improperly would forbid the priests 
(or teachers) to marry; that he introduced many 
new and unknown ceremonies into the church, and 
originated false doctrines. He (Clement) was con- 
demned without a hearing or examination, and his 
writings or books were burned. ' ' Chron. , page 258, 
col. 2, and 259, col. 1, from Joh. Munst., fol. 125. 
Aventin., lib. 3. Chron. Seb. Fr.,fol. 54. 



OF TWO FOLLOWERS OF THE AFORESAID MARTYRS, 
NAMED SAMSON AND SYDONIUS, WHO, WITH OTH- 
ERS, MAINTAINED THEIR DOCTRINE AGAINST 
POPERY, PARTICULARLY AGAINST THE PA- 
PAL LEGATE, BONIFACE, ARCHBISHOP 
OF MAYENCE ; BUT WHETHER FOR 
THIS THEY WERE MARTYRED, 
IS NOT STATED. 

Samson was also a Scotchman by descent, and 
an elder and companion of said Clement. He and 
Sydonius, Bishop in Bavaria, and others of like 
purpose and belief, were as one heart and soul, to 
oppose with the word of God, Boniface, the papal 
Legate, who proposed to oppress the people with 
manifold superstitions and burdens. This, not only 
Samson, but also Sydonius and the others boldly 
did. They taught with word and pen, that the 
apostolical embassy (as it was called) of Bishop 
Boniface bore a closer resemblance to paganism or 
anti-christendom, than to Christendom, and that he 
had deformed rather than reformed, France and 
Germany. Again, that he was a sycophant and 
flatterer of the Pope of Rome, to whom he had not 
only bound, but completely sold himself, as a sworn 
slave. 

This they were able to prove, since, by a solemn 
oath, he had sworn to the two Popes, Zacharias I. 
and Gregory II. : That he would bring all the per- 
sons whom he should draw to him, also into obedi- 
ence to the Roman see. These things were known 
from documents written by himself and transmitted 
to said Popes. 

They also censured him for his evil practices in 
the administration of baptism (that is, infant bap- 
tism), consisting in the saying of certain words, by 
way of exorcism. In this several questions were 
generally put to the unintelligent infants, namely: 
"Believest thou?" etc., whereupon the sponsors, 
in the child's name, answered: "Yea, I believe," 
etc. ; which things certainly deserved no little cen- 
sure, though without them, infant baptism had but 
little virtue or respectability. 

They were also greatly offended, because he 
would forbid them to marry, as contrary to the 
institution of God, Gen. 1 : 27, 28, yea, as being a 
doctrine of devils, 1 Tim. 4:1 — 3. 

Finally it is stated, that said persons, and others, 
unable, in Germany as well as in France, to bring 



about any improvement with their doctrine, were 
greatly oppressed, partly through the tyranny of 
the popes of Rome, and partly through the authority 
of the kings of France, yea, were condemned in 
open synods, deposed from their ministry, and shut 
up in prisons and dungeons, and thus closely 
guarded that they might not escape. But as to what 
finally became of these persons, and others of like 
belief, A. Mellinus states, that the papistic historians 
are ashamed to tell. Compare Aventin. 3, Annal. 
Centur. Balaei., 14, cap. 31, and in Append., 
Tom. 2. Concil. in Decret. Greg. 2, Epist. Bonifac. 
ad Zachar. Citante Balaeo. Hist. Boj., lib. 3, with 
A. Mell., 2d book, fol. 329, col. 1, 2. 



SEVERE AND LAMENTABLE PERSECUTION, INSTI- 
TUTED BY MADY, KING OF THE ARABIANS, 
AGAINST THE CHRISTIAN BELIEVERS 
IN THE EAST, ABOUT A. D. 780. 

About A. D. 780, in the fifth year of Leo IV., 
son of Constantine Copronymus, Mady, King of the 
Arabians, greatly devastated the church of God in 
the East, constraining the innocent and defenseless 
Christians to apostatize, especially the servants and 
slaves. To this end he had given full power to one 
Thesias, surnamed Zelotes, to inflict upon the Chris- 
tians all manner of oppression. The latter, upon 
coming to Emesas, promised to constrain no one 
to apostatize, or to become marked with the sign 
of Mohammed, except the Jews, or those who had 
long before not been Christians, but unbelievers. 
But when the Jews and the Christians had been 
separated, he commenced to torment the Christians 
far more cruelly than had ever been done by the 
Governors Lysias and Agricolaus, under the hea- 
then Emperors; so that he put to death many of 
them, men as well as women, for the name of Jesus 
Christ. 

In the meantime something remarkable occurred 
here. Certain women whom he visited with various 
torments, to see whether he could not make them 
yield to his ungodliness, remained steadfast, over- 
coming, through the grace of our Lord Jesus Christ, 
his fury with patience. He caused a thousand stripes 
to be given them, and had them scourged and tor- 
mented unto death, till they received from Christ 
the crown of victory. 

Proceeding thence throughout Syria, he demol- 
ished, as far as Damascus, all the meeting-places 
of the Christians, and ravaged the churches, thus 
breaking the promise made by the Arabians to those 
of Syria, viz. : That under their rule they should 
live in peace and tranquillity, and enjoy the free and 
unrestricted practice of their religion. But (as the 
apostle says) as then, he that was born after the 
flesh persecuted him that was born after the Spirit, 
even so it was now, Gal. 4:29. See Abr. Mell., 
2d book, fol. 306, col. 1, compared with Paid. Diac, 
lib. 23, Histor. Rom., in Leone 4. Sigibert. Chron., 
A. D. 781; others, however, fix it A. D. 780. 



224 



MARTYRS MIRROR. 



FURTHER OBSERVATIONS RESPECTING THE AFORE- 
MENTIONED PERSECUTION. 

We commenced this century in the East, thence 
proceeded to the West, and have now returned to 
the East, namely, to the countries situated east from 
Italy, and, consequently, far from Rome, and the 
Roman see of papal dominion. 

As regards the aforesaid persecutions, as well as 
the churches which existed in the East, especially in 
the Thessalonian regions, and the martyrs who fell 
there, namely, what and how much is to be held of 
them, can be gleaned from the explanation which 
we gave in the beginning, and to which we here 
refer the reader. 

These Arabians proceeded and brought still more 
persecution and misery upon many Christian be- 
lievers in other countries ; however, for reasons 
already mentioned, we are again prevented from 
speaking more fully, or, at least, separately, of each 
person that may have been martyred there. 

The account of holy baptism, which we have 
given for this century, would furnish us with not a 
little matter, to fill these hundred years to the very 
end with true professors of the true faith, also with 
such as, to all appearance, did not hesitate, in testi- 
mony of their upright and unwavering minds, to lay 
down their lives for the sake of Jesus Christ, which 
is the utmost that can be required of any martyr: 
but as we have not been able to find their names, 
they can have no place in this book. It is sufficient, 
we hope, that their names, by the hand of God, are 
written in the Book of life and eternal salvation. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE NINTH CENTURY. 



SUMMARY OF BAPTISM IN THE NINTH CENTURY. 

[This account begins with a sad lamentation, that 
nearly all the learned and celebrated men were cor- 
rupted through the Roman superstitions. 

Immediately, however, a consolation follows, 
namely, that in this corrupt age there were still 
people who did not adhere to the Roman super- 
stitions. 

Then it is shown from Haimo, that teaching must 
precede baptism; that the candidate must first be 
instructed ; that he must first be enlightened, etc. 
Thereupon, in the margin, A. D. 821, it is noticed 
that Christus Taurinensus wrote against the invo- 
cation of images, of the cross, of relics, of the saints, 
and against the power of the Pope, pilgrimages, etc. 
In the margin, for the year 825, a certain council of 
Paris is adduced, against image worship. In the 
same place, Gratian says that Christians must not 
oppose weapon with weapon, but flee before perse- 
cution. 

Rabanus Maurus appears, A. D. 830, and teaches 
how in his time the catechumens were prepared for 
baptism. Of those who asked for baptism, and made 
haste for it. His exposition of Cant. 3:6: "Who is 
this that cometh up white as snow?" Again, that 



the candidate must previously be instructed in the 
faith of the incarnation of Jesus Christ; also, that 
in the sacrament of the Supper, the language is 
figurative. 

Angelomus follows Rabanus, teaching that the 
sins which have been committed through the senses, 
are washed away (that is, forgiven) in or through 
baptism; which is more fully explained. 

Thereupon, A. D. 840, Bertram, Heymon, and 
Walafrid appear, who declare themselves against the 
Roman church, in various points, as in the matter 
of baptism, transubstantiation, justification, good 
works as practiced by the papists. 

The council of the Christians at Paris, in the time 
of Louis and Lothaire, is introduced; lamentation 
on account of the encroachment of infant baptism, 
and the neglect of the instruction once connected 
with baptism. 

The conversion of the Slaves (of Slavonia) is 
stated; also, that they were baptized, though not 
according to the Roman custom, nor in the Roman 
language. Marginal notice, for A. D. 843, that 
Christus Lupim at Ferrara refuted the new Roman 
doctrines, as purgatory. 

A few good things respecting the baptism of adults 
are adduced, for the year 848, and explained in a 
simple manner. In the margin, for A. D. 858, it is 
stated of Gunthcr, Bishop of Cologne, that he calls 
the Pope a tyrant, yea, a wolf. 

Idiota declares that in baptism we accept Christ 
as our bridegroom. In the margin, mention is made 
of Ulric, Bishop of Augsburg, that he accused the 
Pope of error. 

Hincmar, Bishop of Landun, opposes the baptism 
of infants, and prohibits their being baptized; on 
account of which he is severely accused. 

Paschasius advances three things which are in- 
compatible with infant baptism. 

Remigius teaches against the Pope ; likewise, 
Tergand, Bishop of Triers, who calls him antichrist, 
and Rome Babylon. Conclusion from P. J. Twisck 
and John Patrick.] 



Jesus Christ our Savior, speaking of the grievous 
times which should come after his departure, says, 
(Matt. 24: 12): "And because iniquity shall abound, 
the love of many shall wax cold." This was experi- 
enced at this time; for with the growth and increase, 
through very many ungodly and unrighteous super- 
stitions, of the iniquities of the Pope of Rome and 
the whole Roman church, the true love for God's 
commandments decreased, so that but few were 
found, who, as bright lights, penetrated the smoke 
that came up from the Roman pit; yea, nearly all 
men of learning and celebrity were corrupt. O sad 
and lamentable matter !* 

Nevertheless, as Noah and his family served God 
in the first world; Lot, in Sodom; Daniel and the 
three youths, Shadrach, Meshach, and Abed-nego, 
in Babylon; Elijah and the seven thousand who 



* A. D. 812, disputes began to arise in the Roman church, con- 
cerning transubstantiation, or the changing of the bread and wine 
into the sacrament ; so that the custom of the holy Supper was con- 
verted into idolatry. P.J. Twisck, Chron., gth book, page 279, col. 1, 
from Chron. Mich., zdpart,/oI. /7s, Zegh.,fol. 245. 



MARTYRS MIRRO^.. 



225 



were hidden and had not bowed their knees to Baal, 
in the land of Israel, where the prophets of the 
Lord were slain, and his altars thrown down; even 
so there remained some, though but few, at this 
time, who, living in the midst of popery, did not 
adhere to the Roman superstitions, but abhorred 
them. 

However, in order to avoid prolixity, we shall 
confine ourselves, omitting, as has been our custom, 
other points to the article of baptism, except where 
it maybe found necessary to add something else; 
and shall show when and by whom this article, witli 
the rejection of infant baptism, was maintained salu- 
tarily and in the fear of God, according to his words. 
Hence we will begin thus. 

A. D. 814. — In the days of Louis the Pious, the 
first of this name, who began to reign with the year 
814, there lived and wrote the celebrated Haimo, 
of whom various praiseworthy things concerning 
baptism upon faith are still extant. 

Haimo, on Matt. 28: 19, {Bapt. Hist, page 561,) 
writes: "In this place the order how to baptize 
aright is pointed out to us; in which it is ordained, 
that teaching must precede baptism, for he says: 
'Teach all nations;' and then adds: 'baptizing 
them.' He, then, that is to be baptized, must 
previously be instructed, that he may first learn 
faith, which he shall afterwards receive in baptism. 

How could any one give clearer testimony concern- 
ing the true baptism of Jesus Christ ? how, also, 
could anybody more plainly reject infant baptism, 
than by such a declaration? every word emphatically 
says it. 

He begins with Matt. 28: 19, where the Lord says: 
"Go ye therefore, and teach," or, in other words 
make disciples of; which he explains thus: "that 
teaching must precede baptism ; ' ' for the Lord first 
says: teach, and then, baptize, and that therefore he 
that is to be baptized, must first be instructed, and 
learn the faith. Certainly, these are things which 
pertain only to the adult and intelligent; hence it 
would be sinning against the truth to apply them to 
unintelligent infants. 

Haimo {Serm. Domin. 1 2, Trinit. , page 564) says : 
"Since those who are baptized, must first be en- 
lightened with the grace of the Holy Spirit, then in- 
structed by the teachers, and finally called to confess 
the faith, hence arises the custom that," etc. 

This accords fully with the preceding; for he de- 
clares the same still more plainly, since here not only 
instructing is joined to baptizing, but the illumina- 
tion of the Holy Spirit, the instruction of the teach- 
ers, and the confession of the faith are connected 
with, yea, required before baptism; which is so 
clear, according to the purport of the first declara- 
tion, that it is unnecessary to add another word; the 
impartial may judge. As to what he further says in 
the same place, concerning the touching of the 
tongue, the saying of the word Hcphphatha, etc. , we 
leave as it is, neither praising nor censuring it, since 
it is of little consequence, if the truth and the signi- 
fication of the matter is rightly preserved. 

Haimo, on Rom. 1 {page 542), writes: "At the 
time of baptism we confess that we believe on God 
the Father, and on the Lord Jesus Christ, and on 



the Holy Ghost; likewise, that we renounce the 
devil and all his pomp and works. If we observe 
this thus, we belong to God in faith; but if we do 
not, we are convinced of unbelief* 

A little before, in his exposition of Rom. 6 
{page 540), he makes mention of four different bap- 
tisms: 1. In the water only, as was John's baptism. 
2. In fire and the Spirit, with which the apostles were 
baptized on the day of Pentecost. 3. In water and 
the Spirit, which baptism then obtained in the 
church. 4. In the shedding of the blood with which 
the Lord himself and all the holy martyrs were bap- 
tized. 

These four different baptisms can pertain to none 
but the intelligent and believing; for, as regards the 
first, namely, John's baptism, it is expressly stated 
that those to whom it was administered, confessed 
their sins and repented. Matth. 3:6, 8, 11. As to 
the second, namely, the baptism of fire and the Holy 
Ghosfe, which was administered to the apostles by 
God himself from heaven, this did not at all relate 
to infants, seeing that all who were thus baptized, 
spake with tongues and magnified God. Acts 2:3, 4. 
Concerning the third, namely, the baptism in water 
and the Spirit, which then obtained in the church, 
this likewise could not be peculiar to infants, since the 
fruits of the Holy Ghost, without which the Holy 
Ghost cannot be, do in no wise appear in them. See 
Gal. 5:22. Respecting the fourth, namely, the bap- 
tism by the shedding of blood, this, according to his 
statement, is peculiar only to Christ and the martyrs; 
consequently it cannot be regarded as applying to 
infants, for these do not even know of confessing 
Christ, much less of suffering one's blood to be 
shed for his name's sake, and of dying in constancy. 

Continuing, he shows in the same place (Rom. 6) 
that in him that is to be baptized, there must be three 
invisible things: 1. Faith. 2. The soul, which is 
washed from sin. 3. The Holy Ghost, by whose co- 
operation the forgiveness of sins is imparted. We 
would explain these things more fully; but since this 
is a passage expressed in almost the very words 
which Albinus, in the preceding century, for the year 
792, wrote (on John 15), of which we gave an ex- 
planation, we will, to avoid repetition, take leave 
therefrom, referring the reader to said explanation. 

Haimo teaches, on Canticles 4 {page 544), that 
all who desire to become brethren must be baptized, 
saying: "Without the washing of baptism, no one 
can be a true believer. ' ' 

What else is this than what the holy Scripture 
teaches, namely, that in baptism we put on Christ? 
and that by faith (which is professed in baptism) we 
become the children of God? Paul says: "Ye are 
all the children of God by faith in Christ Jesus. For 
as many of you as have been baptized have put on 
Christ." Gal. 3:26, 27. 

But some one may think : Haimo speaks of becom- 
ing brethren by baptism ; whereas Paul speaks of be- 
coming children of God, of putting on Christ, etc. 



* A. D. 821 (writes P. J. Twisk), that is, in the time of the Roman 
Emperor Louis, there lived Christus Tauriiiensus, who wrote and 
taught against the invocation of the images, of the cross, of the 
relics, of the saints, and against the power of the Pope, and pilgrim- 
ages. Chron., <)th book, page 280, col. 2, from Jo)i. Munst.,fol. 132. 



226 



MARTYRS MIRROR. 



True, beloved reader; but who, with only a little 
experience in the holy Scriptures, knows not that to 
be a child of God, or to be a brother of the church 
of Christ, is one and the same thing? Certainly, it 
is the same; for the same Spirit that makes us chil- 
dren of God, also makes us brethren of Christ, yea, 
joint heirs with him. Rom. 8: 15-17. For this rea- 
son, Christ calls them both his brethren and his chil- 
dren, saying: "I will declare thy name unto my 
brethren, in the midst of the church will I sing praise 
unto thee." And again: "Behold, here am I and the 
children which God hath given me." Hebr. 2: 12, 13. 
Who now shall say that Haimo, who calls the bap- 
tized, brethren, and Paul, who terms them children 
of God, contradict each other? Their accordance is 
sufficiently proven, and at this we will let it rest. 

Of the dignity of baptism, Haimo, on Hos. 2 
{page 547), says: "Baptism is sanctified by faith in 
the sufferings of our Lord." 

"What doth hinder me to be baptized?" said the 
Ethiopian to Philip. Philip replied: " If thou believ- 
est with all thine heart, thou mayest, ' ' Acts 8 : 36, 37 ; 
indicating that, in order to receive baptism worthily, 
sincere faith is required, by which baptism is sancti- 
fied, which is just what Haimo has expressed in the 
above words; and thus his words agree with those of 
the holy Scripture which we have quoted.* 

The righteous, Haimo says, on Ps. 38 {page 548) : 
"Live in baptism, in which they die unto sin and 
the world." 

Again, on Ps. 136, he says: "By the Red Sea we 
understand holy baptism, which (so to speak) is red, 
being sanctified through the blood of Christ," and a 
little further on: "By the impartation of the same, 
the believers begin (to proceed) in the way by which 
they come to God. ' ' 

On Zech. 13 he says: "When we receive the faith, 
we are regenerated in Christ, and in baptism we are 
washed from all our sins ; and they that through faith 
are regenerated in baptism, are made children ol 
God. 

Again, on Cant. 1, he speaks thus: "As Israel 
was preserved in the Red Sea, but Pharaoh drowned, 
even so the church of the Gentiles, by baptism, is 
delivered from the bondage of the devil, and led into 
the true land of promise, to the liberty of the Gos- 
pel; thus she who was formerly an handmaid of in- 
iquity, is become a friendf [beloved] of Christ, 
cleansed and washed, by baptism, from the filth of 
sin." 

These passages are like the jets of a fountain, 
which, though they shoot forth in different places, 
proceed from one source. In the first passage, it is 
said of the righteous, that they "live in baptism, 
yea, die unto sin and the world. " The life spoken 
of here signifies a spiritual life, and is contrasted 
with death, which comes by sin ; the dying unto sin 
and the world, signifies a forsaking and renouncing 
of the same, which can be done only by those who 
previously adhered to, and loved, sin and the world. 

* The following passages by Haimo, from Ps. 38, to Cant. 1, are 
apparently quoted by Idiota. Bapl. Hist., pages 547, 548. 

t In the Dutch translation of the Bible, in the Book of Canticles, 
the word corresponding to "love," whenever this is applied as a term 
of endearment to the church, by Christ, Ksvriendinne, i. e., friend; 
hence the allusion is not so apparent in the passage as translated 
here into English. — Translator. 



In the second passage, baptism is compared to the 
Red Sea, and it is said that "by the impartation of 
the same, the believers proceed." But is not this 
the very thing which Paul spoke of the figurative 
baptism of the believing patriarchs, saying: "Breth- 
ren, I would not that ye should be ignorant, how 
that all our fathers were under the cloud, and all 
passed through the (Red) sea; and were all bap- 
tized unto Moses in the cloud and in the sea" 
(1 Cor. 10:1, 2); which is not to be understood of 
infants that were wont to be carried, but of adult 
persons, who were able to proceed and walk. 

In the third passage, faith, regeneration, baptism, 
and being made children of God, are joined together. 
"They that through faith are regenerated in bap- 
tism, are made children of God," he writes. But 
how can this be interpreted otherwise, than with 
reference to intelligent persons, who, having attained 
to faith, by the hearing of the word of God, are re- 
generated, and, in token thereof, baptized, and 
adopted as children of God into his church ? Faith 
certainly comes by hearing, and hearing by the word 
of God. Rom. 10:17. Regeneration takes place 
after the death of the first birth, or after the mortify- 
ing of the old man. John 3:4, 5; Rom. 6:4. Bap- 
tism is administered to the believing and regener- 
ated, as a sign of faith and regeneration. Acts 8:37; 
Tit. 3:5. Those are made children of God, who, 
through faith, have put on Christ, and, in proof of 
this, have been baptized. John 1:12, compared with 
Gal. 3:26, 27. Judge now, whether these are things 
that can be done by new-born infants. I am fully 
confident that you will say: No. Yet, these things 
are connected with baptism, not only by Haimo, but 
principally by God, in the holy Scriptures; yea, 
without them, baptism is of no value. Hence we 
say: "What God has joined together, let not man 
put asunder." Matth. 19:6. 

In the fourth passage it is said, that "The church 
of the Gentiles, by baptism, is delivered from the 
bondage ol the devil," and that "she who was a 
handmaid of iniquity, is (thus) become a friend [be- 
loved] of Christ." This certainly savors not at all 
of infant baptism, for it cannot be said of infants, 
that they are the church of the Gentiles, under the 
bondage of the devil, a handmaid of iniquity, nor 
that they, by baptism, are delivered from the service 
of the devil, and become a friend of Christ. Cer- 
tainly, no one can be delivered from the service of 
the devil, but he who has served the devil; no other 
can be liberated from the servitude of iniquity except 
she who previously committed iniquity; she who 
previously blasphemed; no other can be adopted as 
a friend of Christ, than she who formerly, by wicked 
works, was at enmity with Christ; consequently it is 
indisputable, that this cannot be understood of in- 
fants, seeing these things can have no place with 
them; this even those who maintain infant baptism, 
must admit, and hence we dismiss the subject. 

"The adult (candidates) also made confession of 
their sins, and a penance was imposed on them, for 
forty, twenty or seven days." Haimo, on Hcb. 6, 

(A 552). 

Here adult and not infant candidates are spoken 
of, yea, such, .upon whom, when they had made con- 



MARTYRS MIRROR. 



227 



fession of sins, -a penance (or amendment of life) was 
imposed ; which are things pertaining to adults, and 
not to little children; this is too plain to be refuted. 

Said baptism was so firmly maintained and thus 
valued by Haimo, that he held that it should never 
be repeated, if it had been administered according to 
the rule of the holy Scriptures ; for, treating of the 
6di chapter of Romans, he says, by way of exposi- 
tion : " If we have once died unto sin in baptism, we 
may not be baptized again." Bapt. Hist., p. 543. 
This well accords with the custom of the Anabaptists 
of the present day; for, though they rebaptize such 
as have been baptized in their infancy, when they 
attain to the faith ; regarding the baptism which is 
received in infancy as no baptism at all, because it is 
not according to holy Scripture; yet no one is rebap- 
tized by them, who has been baptized aright, that is, 
upon faith. 

Note. — A. D. 825. — The council held at Paris, 
A. D. 825, decreed against .image worship. Sam. 
Veltius, Geslacht-register, page 127. Gratian said 
to his cotemporaries : ' ' The Lord, in saying to his 
disciples : ' When they persecute you in this city, 
flee ye into another,' teaches that Christians when 
persecuted, should not repel weapon with weapon, 
but flee therefrom' ' . See Grondclijke Vcrklaringc 
Danielis ende Johannis, printed at Harlem, in the 
year 1635, p. 56. 

A. D. 830.* — It is stated that A. D. 830, in the 
sixteenth year of the reign of Emperor Louis I., sur- 
named the Pious, there shone forth as a bright light, 
and wrote, one Rabanus Maurus, residing at Fulda, 
who, among various things written by him against 
the Roman church, also speaks of baptism, in the 
discussion of which he throughout employs such 
language as pertains only to believers, and in no 
wise to infants ; notwithstanding he at one time, it 
appears, had been a maintainer of infant baptism, 
and many other superstitions of popery, so much so 
that he had been an abbot. But passing this by, we 
shall show what he wrote of baptism, and how 
closely it agrees with the teaching of the holy 
Scriptures. 

In Jacob Mehrning's history of baptism, various 
passages from Rabanus Maurus are adduced, some 
of which, it is suspected, have been attributed to him 
unjustly, or, at least, that, if he has written them, he 
wrote them before he was enlightened or converted ; 
as, among others, in lib. 2, de Proprit. Serm., 
cap. 200; again, lib. 4, cap. 10; of which we let the 
intelligent judge. 

Nevertheless various things are found, which, we 
doubt not, are justly ascribed to him, as, for in- 
stance : Of the instruction of the catechumens before 
baptism, and how the novices ought to learn the 
faith before they are baptized. In Decretis de Con- 
secrat. dist. 4, cap. Ante Bapt., ex Rabano, Bapt. 
Hist., page 560. Likewise, the quotation made by 
Vicecomes {lib. 2, cap. 40) from Rabanus (in lib. de 
instruct. Cleric.'), which reads as follows: "The 
order according to which the catechumens are pre- 



* The proper time tor baptizing was still Easter and Whitsun- 
tide,. Bapt. Hist., page 550, num. 2. White garments were put on 
those baptized, which signified the innocence, salvation and purity 
of the Christian; that they should henceforth, all through life, keep 
themselves unspotted from iniquity. Page 553, num. 14. 



pared for baptism, is this: First they are interro- 
gated whether they renounce the devil, ' ' etc. Bapt. 
Hist. , page 562. The rest we omit. 

By this he indicates, that in his time, in the 
church of which he was a member, the custom of 
preparing the novices for baptism was still observed, 
inasmuch as first, the instruction of the faith, called 
the catechism, was presented and taught them ; 
also, that they had to renounce Satan, &c. ; which 
was observed not only at this time, but in nearly all 
the preceding times, as appears from this passage: 
"They are wont to renounce the devil with his 
works and pomp." Syn. Turon. Bapt. Hist., 
page 516, num. 7. 

That in the time of Rabanus the instruction of 
novices extended not only to those of heathen de- 
scent, but also to such as were born of Christian 
parents, is declared by Jacob Mehrning, Bapt. Hist., 
page 560, contra Rulichium. 

D. Vicecomes (lib. 3, cap. 9), quotes from Raba- 
nus Maurus (page 562) : ' ' The fellow petitioners for 
baptism are those who, through the doctrine of the 
faith, and by refraining from disorderly conduct, 
make haste to receive the grace of Christ in bap- 
tism." 

This confirms our former assertion, namely, that 
before baptism a preparation had to be made, in or ■ 
der that it (baptism) might be received worthily; 
which preparation is here called ' ' the doctrine of the 
faith and refraining from disorderly conduct." In it 
are comprised both parts of the doctrine which John 
presented to those who came to his baptism, saying : 
"Repent ye, and believe," etc. Matt. 3:2, com- 
pared with Mark 1:15, and Acts 19 : 4. 

Moreover, they are called fellow petitioners, and it 
is said that ' ' They make haste to receive the grace 
of Christ in baptism," which are things that cannot 
be done by infants. 

Hence he writes, on Cant. 3 : 6, (page 540) : 
"Who is this that cometh up white as snow? " ap- 
plying the same to the candidates, who, cleansed 
from their former sins, come up from baptism, and 
increase in virtue. "This mystery," he says, "is 
not otherwise than under the invocation of the Holy 
Trinity, that is, in the name of the Father, of the 
Son, and of the Holy Ghost ; thus the Lord says to 
the apostles, Matt. 28 : 19: 'Go and teach,' " etc. 

Hence, when he speaks of coming up from the 
water, and of the invocation of the Holy Trinity, as 
well as of the passage, Matt. 28: 19, he sufficiently 
shows that he does not speak of the baptism of in- 
fants, since they cannot come up from baptism, nor 
invoke the Holy Trinity, nor fulfill the passage, 
Matt. 28 ; which is too clear to be refuted. We will 
therefore briefly conclude this account of Rabanus 
with that which P. J. Twisck records concerning 
him. 



THE VIEWS OF RABANUS MAURUS CONCERNING VA- 
RIOUS OTHER ARTICLES OF HIS FAITH, ACCORD- 
ING TO THE AFOREMENTIONED AUTHOR. 

He writes, A. D. 830: "Rabanus, an eminently 
learned man writes and says: 'The catechism, that 



228 



MARTYRS MIRROR. 



is, the doctrine of the faith, shall precede baptism, so 
that the candidate (catechumen) may first learn the 
first principles of the faith.' " 

He further says : ' ' The Lord Christ first anointed 
the eyes of the man born blind, with clay made of 
spittle, before he sent him to the water of Siloam ; 
therefore, the candidate shall first be instructed in 
the faith of the incarnation of Christ, and, if he then 
believes, admitted to baptism ; that he may know 
what grace he obtains in baptism, and to whom he 
owes his service for it." 

Again : ' ' Rabanus writes also, that in the sacra- 
ment the language is figurative, and that Christ, 
having gone to heaven (in order that we being regen- 
erated by faith, should long the more ardently for 
him) left us this sacrament, as a visible figure and 
symbol of his flesh and blood, so that we the more 
abundantly, might apprehend in faith the invisible 
things." This language, Twisck writes, the Roman 
church now greatly curses. 

"He also taught contrary to the Roman church, 
of the authority of the holy Scriptures, of justifica- 
tion, repentance, the state of the soul after this life, 
and against other* papal errors, as his books testify. 

' ' The same thing was done at this time, by Ange- 
lomus, who treated of the grace of God, good works, 
and the keys of the church, in opposition to the 
Pope. Chron., oth book, page 283, from John 
Munst., fol. 120, 133. John Boea., lib. 4, Grond. 
Bewijs, letter A. Chron. Seb. Franck, fol. 77, Casp. 
Swine k, fol. 115. 

Same year as above. — This Angelomus just men- 
tioned is referred to in Jacob Mehrning' s History 
of Baptism, in which it is stated that, besides the 
aforementioned views held by him contrary to the 
Roman church, he left the following testimony with 
regard to the matter of baptism : 

Angelomtis (in cap. 7, lib. 3, Reg. 1, page 548), 
says: "From all that we have sinned with the 
sight hearing, smelling, tasting and feeling, we are 
redeemed through the grace of God, by the wash- 
ing of the living fountain of water (that is, water- 
baptism). But the forgiveness of previous sins is 
not enough, if we are not diKgent to lay up good 
works : for, otherwise, the devil who was gone out 
of the man, finding him empty of good works, re- 
turns, manifold, and makes the last state of that man 
worse than the first. ' ' 

Hence, when Angelomus here speaks of the sins 
which before baptism were committed through the 
senses, as, through the sight, hearing, smelling, 
tasting, and feeling, he certainly indicates thereby, 
that the persons of whom he speaks,' are not unin- 
telligent infants, seeing these can neither use nor 
abuse their senses, and, consequently, as long as 
they lack the knowledge and power, they can not 
sin with them. 

Hence it also appears that the baptism of which 
he speaks, is not infant baptism ; for this can have 



* Twisck might have used a less ambiguous phrase here, though 
we doubt not. that the intelligent reader will readily see what he 
means; but, for fear that some one might misunderstand him, we 
will add a few words of explanation. The word " other," of course, 
implies that some errors have already been adduced ; strictly speak- 
ing, however, he has not adduced the errors, but rather the articles 
of faith in regard to which errors were held, by the Roman church. 
Translator. 



no regard to sins committed previously through the 
abuse of the senses. The baptism in question, then, 
is such a baptism as is received by persons who can 
lay aside previous sins, and lay up good works ; who 
also give no room to the devil gone out of them, that 
the last state may not be worse than the first ; for 
of all this, Angelomus speaks. We will, therefore, 
leave this, and proceed to other testimonies serving 
the same purpose. 

A. D. 840. — That at this time not only baptism, 
but also various other articles of Christian doctrine 
were maintained contrary to the belief of the Roman 
church. P. J. Twisck indicates, in his Chronijk., 
for the year 840, with these words : ' ' Bertram, a 
courageous and learned man, now vigorously as- 
sailed the doctrine of transubstantiation, in a remark- 
able book, dedicated to the King of France. Hey- 
mon, Bishop of Halberstadt, also contended against 
this doctrine, and wrote much of baptism, the Sup- 
per, justification, good works, and of the church 
and her office, in opposition to the opinion of the 
papists. Also Walafrid opposed the new doctrine 
of the Romanists very vigorously.* P. J. Twisck, 
Chron., gth book, page 286, col. 2, and page 287, 
col. 1, from Joh. Munst., fol. 129, and 132. 

A. D. 841. — It is recorded that at this time, in 
the reign of the Emperors Louis and Lothaire, a 
council was held at Paris, concerning which it is 
written {chap. 6): "In the beginning of the holy 
church of God, no one was admitted to receive bap- 
tism, who had not previously been instructed in the 
faith, and in the mystery of baptism, as is testified 
by the words of Paul, Rom. 6:3: 'Know ye not, 
that so many of us as were baptized into Jesus Christ 
were baptized into his death?' which passage of the 
apostle has reference to the sacrament of baptism." 

In the council of Laodicea (Tit. 46), it is also 
written, that "those who desire to come to baptism, 
shall learn the faith, and recite the same to the 
bishop or teacher, on the fifth day of the great 
week. ' ' 

Again (Tit. 47): "That those who were baptized 
in sickness, shall, after recovery, diligently study 
their faith and know what great grace they have 
received; which words plainly indicate, that those 
who attain to the Christian faith, are also previously 
instructed concerning said faith and the mysteries of 
baptism. But now, sad to relate, also the infants of 
Christian parents are baptized, who, on account of 
their tender age, cannot comprehend this matter, 
which to learn even persons of understanding must 
exert themselves diligently, and which, owing to the 
negligence of some, has gone out of use in the Chris- 
tian church. O what great neglect ! O what great 
mischief." Jacob Mehrning, Bapt. Hist., page 538. 



* About this time, Bertram taught, in his book of the Body and 
Blood of Christ, concerning the words : " This is my body," tha't this 
is to be understood figuratively, and that in the Supper, the faith is 
presented somewhat differently than the eyes externally see, and 
the taste perceives ; also, that the bread and wine are figuratively 
the body and blood of Christ, and represent to, or keep before us, 
the remembrance of the .suffering and death of Christ. Sam. Veil., 
Geslacht-register, pages 126, 127. 

In the Scythian church, (A. D. 840), writes Valfrid Abbas, they 
used the common mother tongue, and taught that images should 
not be worshiped or honored ; that the paschal lamb should not be 
consecrated; yea, that it was better to aid the poor, than to deco- 
rate the churches. P.J. Twisck, Chron., gth book, page 286, col. 2, 
from Casp. Grev., fol. 277. 



MARTYRS MIRROR. 



229 



About A. D. 842. — It is stated that at this time a 
number of slaves who had become converted were 
baptized, yet not in the Roman manner, nor in the 
Roman language, as was customary with the Ro- 
man church, as well as with all other churches which 
adhered to the Roman see; but in a different man- 
ner and in another language; so that it appears from 
this occurrence that this church must have been sep- 
arated from the superstitions of the Roman church 
not only in forms, but also, as may be inferred, in 
faith and practice. To this, the following annotation 
{Bapt. Hist., page 552, num. 9), among others, 
has reference: "They (those of the Roman church) 
used the Roman language not only in Italy, but also 
in other regions that were subject to the papal 
power; but that baptism was administered also in 
other languages, is proved by the history of the 
conversion of the slaves."* Ex. Historia Sclav. 

About A. D. 848. — That the instruction of nov- 
ices, before baptism, obtained also at this time, 
Jacob Mehming, Bapt. Hist., page 550, informs 
us with these words : ' ' The adults had (then) to be 
instructed in the faith, and were catechized before 
baptism, as has been proven above, from Rabanus, 
Haimo, and others; thereupon they had to confess 
the faith, as Rabanus {lib. r, de Cleric. Institutione ; 
cap. 27) relates. They were asked, whether they 
believed in God the Father, the Almighty, and on 
his only Son, our Lord, and on the Holy Ghost, 
a general (christian) church, forgiveness of sins, 
resurrection of the flesh, " etc.f Bapt. Hist., p. 550, 
num. 4. 

These were good and salutary customs for the 
upbuilding of the church of God ; by which the 
name of the Lord was praised, the church edified, 
the word of God most strictly observed, and the 
salvation of many promoted. But the ancient say- 
ing: "Where God builds a temple, Satan builds 
one in opposition to it," was also verified here; for, 
at the same time that those who loved the truth, 
baptized believers, upon the confession of their faith, 
nearly all the others, who were called Roman or 
Greek Christians, baptized infants, who, as every 
one knows can neither believe nor confess the faith; 
this has been referred to above. 
. About A. D. 854. — It is stated that very near the 
time of Haimo, there lived and wrote Idiota. In 
J. Mehming ' s History of Baptism is found a quo- 
tation by him, relating to baptism, which reads as 
follows: "In holy baptism we accept Christ for our 
bridegroom, and enter his chamber, which is orna- 
mented with manifold graces and virtues. ' ' De In- 
nocentia, cap. 3. 

To accept Christ for one's bridegroom, to enter 
his chamber, is certainly not the work of children, 
but of believers. Those accept Christ for their 
bridegroom, who betroth themselves to him by 
faith, and, in token thereof, are baptized. John 



* A. D. 841— Christus Lupim, at Ferrara, refuted the new Ro- 
man doctrines concerning purgatory, matrimony of priests, and 
other points. P. J. Tzvisck, Chron., gth book, page 2S8, col. 1, from 
Catal. Test., fol. 103. 

t A. D. 858.— At this time, Gunther, Bishop of Cologne, wrote to 
Pope Nicholas: "Thou art playing the tyrant : under the guise of a 
shepherd we find thee to be a wolt. The title, indeed, is father, but 
virtually thou showest thyself a Jupiter." Sam. Veltius, Geslacht- 
register, page 127. 



3:26,29. Those enter his chamber, who, through 
obedience, join themselves to his church; for they 
are no more ' ' strangers and foreigners, but fellow- 
citizens with the saints, and of the household ol 
God." Eph. 2:18. 

That which is further said of the chamber of the 
bridegroom, namely, that it is ornamented with 
graces and virtues, has reference to the spiritual 
ornament of the church of God, which latter is the 
true chamber of our heavenly bridegroom Jesus 
Christ. This church of God cannot be ornamented 
with graces and virtues by infants, seeing infants are 
ornamented with neither actual graces nor real vir- 
tues ; hence, it has also respect to the believers, 
who, having come, through baptism, to the church 
of God, ornament the same with actual graces and 
real virtues. This concludes our exposition of the 
passage of Idiota. 

Note. — A. D. 859. — Huldricus or Uldoricus, 
Bishop of Augsburg, greatly complained of the vio- 
lence of the popes, and said : ' ' What will become of 
this flock, when the shepherds become wolves?" 
He openly maintained that the Pope was fallible, 
and that it was lawful to admonish him for his error, 
and to reject his bad decrees. P. J. Twisck, Chron., 
gt/i book, page 298, col. 1, from Merula, fol. 177. 
Jan. Crespin, fol. 211, 215, 216. 

A. D. 860. — At this time, there departed from 
the belief and practice of infant baptism, Hincmar, 
at one time Bishop of Laudun, inasmuch as he 
would no longer baptize children, so that they grew 
up without baptism, and many also, who did not 
attain the years of understanding, died unbaptized; 
on account of which he was then greatly accused by 
Hincmar, Bishop of Rheims, who, to this end, wrote 
to him as follows: "And thou, who knowest that it 
is true what the Lord says : ' Except a man be born 
of water, and of the Spirit, he cannot enter into the 
kingdom of heaven;' hast nevertheless commanded, 
that infants shall not be baptized in thy church, not 
even when in peril of death, so that they should not 
be saved, though it is written: 'The Son of man is 
not come to destroy men's lives, but to save them.' 
Thou hast also acted contrary to the decrees of 
Syricius, Leo, Gelasius, and the African council, 
as I have informed thee now twice by writing." 
H. Mont. Nietigh., page 81, ex Biblioth. Pair., 
Tom. 9, part 2, page 137. Cent. Magd., Cent. 9, 
cap. 4, pages 40, 41. 

In another letter, the Bishop of Rheims, with en- 
treating, and not less earnest words, endeavors to 
draw him away from his belief, writing : ' ' Desist 
from preaching this (namely, that infants may not 
be baptized), the mere thought of which is awful; 
desist from scattering the flock of Christ (meaning 
thereby, through error, the Roman church), lest 
the destruction of all the people come upon thee; 
and do not, from excessive love for thy belief, sever 
thyself from," etc. H. Mont., page 82, from Cent. 
Magd., Cent. 9, pages 157, 158. Also, Bapt. Hist., 
page 545. 

From these two letters it appears that Hincmar, 
Bishop of Laudun, had not only departed from 
the doctrine of infant baptism, but also earnestly 
preached against it, so that many of the Roman 



230 



MARTYRS MIRROR. 



church, particularly at Laudun, became his adher- 
ents; for, what did the Bishop of Rheims mean by 
writing: "Desist from preaching this," but to say 
that Hincmar of Laudun should cease preaching 
against infant baptism ? What else does he indicate 
when he says: "Desist from scattering the flock of 
Christ, lest the destruction of all the people come 
upon thee?" Certainly, these words indicate that 
many had already left the Roman church on this 
account, yea, that the state of things was such that 
all the people at Laudun adhered to this doctrine. 

Moreover, from the last letter we see, how firmly, 
and almost immovably, said Hincmar must have 
stood, at Laudun, in his doctrine and belief against 
infant baptism, seeing such great endeavors were 
made to draw him away; now by presenting his be- 
lief in the most odious light, as though he preached 
things the mere thought of which was awful; now 
by flattery: "And do not, from excessive love for 
thy belief, sever thyself from," etc. But whether 
through this he was in any wise turned away from 
his belief, we have not been able to ascertain; hence 
we will let the matter rest. 

In reference to what he may have taught with 
regard to other points, we can, on account of the 
default of history, give nothing certain ; it is suffi- 
cient for us, that in those perilous times he dared 
oppose the common Roman church, by rejecting 
infant baptism, and that much people adhered to 
him therein, as has been shown above. 

A. D. 867. — We have now come to the year in 
which an uncommon and quite unexpected matter is 
mentioned by ancient writers, of which we will forth- 
with give an account. Just now, for the year 860, 
we told of a certain champion of the Roman super- 
stitions, especially of infant baptism, namely, Hinc- 
mar, Bishop of Rheims, who, once and again, by 
express letters, immoderately accused another Hinc- 
mar, Bishop of Laudun, because the latter refused 
to baptize infants, and would also not allow them to 
be baptized, though they were in danger of dying. 
This same person now, seven years after making the 
above accusations respecting the non-baptizing of 
infants, opposed the Pope, not only in one point, 
but in many, among which infant baptism may also 
have been, concerning this P. J. Twisck, from other 
authors, writes thus: "Hincmar, Bishop of Rheims, 
opposed Pope Adrian II. in many points, in defense 
of the truth. He charged him with innovation, say- 
ing that he could not be Bishop and King at the 
same time; that he should have nothing to do with 
secular affairs." Chron., gt/i book, page 305, col. 2, 
from Hist. Georg., fol. 314, Catal. Test., fol. 52. 

It is a pity and to be lamented, that the ancients 
have not left us more information regarding the par- 
ticular points maintained by Hincmar, Bishop of 
Rheims, against the Pope, and, consequently, also 
against the Roman church. 

It would not be very surprising, if among the 
points maintained by him against the Pope, the de- 
nial of infant baptism was one; for, when he, seven 
years before that, accused Hincmar, Bishop of 
Laudun, for not baptizing the infants, the latter ap- 
parently, either from the holy Scriptures, or by con- 
clusivelarguments, demonstrated to him the ground- 



lessness and vanity of infant baptism in such a man- . 
ner that he may easily have attained to very differ- 
ent views, not only in regard to infant baptism, but 
also in other points which were maintained after the 
manner of the papists. But as this is not clearly in- 
dicated, we will not discuss it any further, but leave 
it as a probable conjecture. Moreover, it is not our 
purpose to justify said Bishop in every article of re- 
ligion, nor to declare him orthodox on the whole; 
but to show that the same person who had previously 
so stoutly defended the Roman church and the papal 
superstitions, especially in the matter of infant 
baptism, now dared attack not only the Roman 
church, but even the Pope, who is called its head, 
and to oppose him in many points, as has been 
shown. With this we take our leave of Hincmar of 
Rheims. 

A. D. 880. — At this time there lived Paschasius, 
a remarkably experienced and virtuous man, who 
wrote various things against the belief of the Roman 
church; but as the thread of our account extends 
only, or, at least, principally, over the matter of 
baptism, we will also here turn our special attention 
to the same, and, so as not to be encumbered with 
many testimonies, present but one passage of his 
belief with reference to this matter, as recorded in 
Jacob Mehrning's history of baptism. 

Paschasius (de Corp. and Sang. Dom., cap. 10, 
page 594) says: "In the sacrament of baptism the 
door is opened to believers, to enter into the sonship 
of God, that we, being delivered from evil through 
this regeneration, may afterwards become one body 
with the members of Christ; in which baptism, when 
the Holy Ghost is shed abroad in the souls of the 
regenerated, the whole church of Christ is quick- 
ened, and becomes one body, by one Spirit received 
by all." 

Here he indicates three things incompatible with 
infant baptism. Firstly, when he says that "In the 
sacrament of baptism the door is opened to believers, 
to enter into the sonship of God." For, that this 
cannot relate to infants, appears from the nature of 
faith and of the believers; as to faith, it is a sure 
confidence of the things hoped for. Hebr. 11:1. 
This faith comes by hearing, and hearing by the 
word of God. Rom. 10:17. That neither this sure 
confidence, nor hope, nor intelligent hearing of the 
word of God, can have place in infants, is quite evi- 
dent, since neither their powers nor their knowledge 
can reach these things. See Deut. 1:39; 1 Cor. 13:11. 

Secondly, when he says: "That we, being de- 
livered from evil through this regeneration, may 
afterwards become one body with the members of 
Christ." For the word regeneration is no where in 
Scripture applied to infants, but to adults. John 3:3: 
Tit. 3:5. Likewise, to be delivered from evil, is 
applied only to such persons as, through evil works, 
were previously ensnared and held captive by sin. 
2 Tim. 2 : 26. Hence, the second also does in no 
wise apply to infants. 

Thirdly, when he, expounding the utility of bap- 
tism, says: "In which baptism, the whole church of 
Christ is quickened and becomes one body, by one 
Spirit received by all. ' ' For, when mention is made 
here of the quickening Spirit of God, which in bap- 



MARTYRS MIRROR. 



231 



tism is imparted to the church, or, at least, to those 
who, by baptism, are incorporated as members into 
the church, it follows almost incontrovertibly, that 
this relates neither to infants nor to infant baptism ; 
for, as regards infants, instead of becoming quick- 
ened by the Spirit of God, after baptism, that is, 
instead of becoming adorned with all divine and 
Christian virtues, we see, on the contrary, that they 
generally, from that time on, as their powers in- 
crease, are led by their own spirit, so that with the 
increasing years, perverseness also increases, yea, 
sometimes gains the ascendency; hence, those who 
have reached their years, are admonished, that they 
must be born again, that is, that they must lead an- 
other and better" life; or that they cannot enter into 
the kingdom of God. John 3:5, 7. 

This being the case, it stands fast, that Paschasius, 
in said passage, speaks neither of infants nor of in- 
fant baptism. Leaving this subject here, we will 
conclude with the account of P. J. Twisck, who re- 
cords of Paschasius, besides what we have stated 
above, that he mentions but two sacraments, 
namely, 1. baptism; 2. the Supper; or, as it was 
anciently called, the body and blood of the Lord; 
which militates against the seven sacraments of the 
Roman church. P. J. Twisck, Chron., page 310. 

Same year as above. — "Remigius," he writes in 
the same place, ' ' also taught much against the Pope, 
saying, among other things: That we must address 
our prayers not to idols, but to the living God; and 
that the church must conform to the holy Script- 
ures." Chron., gth book, page 310, col. 1, from 
John Munst.,fol. 61, 131, 133. Perk., fol. 249. 

In the mean time, the pious were exceedingly 
oppressed in this century, by the power of the Pope 
and the Roman clergy; so that, on account of the 
smoke of the papistic errors, the fire of the pure 
doctrine could not burn freely, which was also the 
reason that not more learned and godfearing men 
manifested themselves at that time, in defense of the 
truth of God. 

A. D. goo. — That at this time, some dared 
oppose not only infant baptism and other tenets of 
the Roman church, but even the Pope of Rome, 
who might well be called the father of all supersti- 
tions, the example of Tergandus sufficiently indi- 
cates, who, at this time, dared designate him by the 
name of antichrist, wolf, etc.; concerning which, 
Samuel Veltius (from other authors) has noted the 
following for the year 900: "Tergandus, Bishop of 
Treves, called the Pope of Rome antichrist, yea, a 
wolf, 'and Rome, Babylon." Geslacht-register, 
page 128. 

Note. — We will close with the account of P. J. 
Twisck, in his conclusion to the ninth century: "In 
this century, the occidental or western, Roman 
Empire, which has been at a stand-still now for 324 
years, begins afresh. The clergy, through the folly 
of the Emperors, obtain power to elect popes and 
bishops. The Emperors are crowned by the popes, 
who will themselves to be the masters and lords and 
rule before and over others, as is evident from this, 
that some times two, three, and four popes reign at 
once and seek to domineer over the others, expell- 
ing, driving away, exhuming, cursing, each other. 



Spiritual matters are still greatly on the decline, men 
seeking their salvation far more in so-called good 
works, in ceremonies and superstitions, than through 
justification by faith in Christ Jesus. Disputations 
about transubstantiation are inaugurated, though 
the Supper is still administered under both forms, 
that is, with bread and wine. The people, having 
been to the supper, offer money or something else. ' ' 

What he further relates of exorcism at baptism; 
of the mass; of the power to canonize saints; of the 
worship of saints and images; of the ban of the 
bishops; of the punishment of heretics; of the con- 
secration of temples; of purgatory; of soul-masses, 
to redeem souls from purgatory, etc. , would require 
too much time to recount. See concerning it, 
Chron., page 320. 

This has been told simply to show how and 
whereby the orthodox Christians were oppressed at 
this time in their worship of God; and why so few 
learned and pious people manifested themselves. 
We will now proceed to show what pious witnesses 
of Jesus Christ suffered as martyrs at this time. 

Note. — A. D. 884. John Patrick, a man well 
versed in the Chaldean, Arabian, and Greek lan- 
guages, in the monastery of Mabelsbury, greatly 
opposed the doctrine of an offering for the living and 
the dead; on account of which he was stabbed to 
death with awls. See Geslacht-register, page 127. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE NINTH CENTURY. 



SUMMARY OF THE MARTYRS IN THE NINTH 
CENTURY. 

[The beginning is a repetition of the fourth propo- 
sition of the discourse of Haimo (for the year A. D. 
814) respecting baptism by the shedding of blood, 
with which the Lord and all the holy martyrs were 
baptized. 

Of the cruelties instituted by the Danish tyrant, 
Regnerus (A. D. 818) against the Christian be- 
lievers; which matter is further explained in a note. 

In the margin, mention is made that A. D. 826, 
the Saracens invaded the islands of the Romans, 
and, consequently, Creta; where Cyril, Bishop of 
the church at Gortina was slain. 

The tyranny instituted by the King of Bulgaria 
against the Christians, about the year 842, is shown 
and confirmed by testimonies. 

Great persecution of the believers, caused by the 
mutual contentions of the Kings in France, noted 
also for A. D. 842. 

Very grievous and lamentable persecution of 
Christian believers at Cordova, in Spain, A. D. 
850, through the wickedness of the Saracens. It is 
shown that said persecution had commenced long 
before A. D. 850, but that at this time it raged the 
most violently. 

The distressing martyrdom of John, a tradesman 
at Cordova, A. D. 850. Note respecting the faith 
of said martyr. 



232 



MARTYRS MIRROR. 



Nunilo and Aloida, sisters and Christian maidens, 
put to death with the sword, for the name of the 
Lord, in the city of Osca, about A. D. 851. 

Marginal note, for the year 852, that then the 
zeal of some to die as martyrs, was so great that 
multitudes of them confessed Christ, and ran after 
martyrdom; among whom Emilas and Hieremias 
are mentioned, who were beheaded for said reason: 
however, every one is left to judge for himself. 

Aurea, a godfearing maiden, after many severe 
trials, beheaded at Cordova, for the testimony of 
Jesus Christ, A. D. 856. 

After adding a note, we prepare to flee from the 
Mohammedan persecutions, and turn to England 
and Italy, where more and clearer light has arisen. 

Marginal note of Hincmar, Bishop of Laudun, 
that, through the hatred of the Bishop of Rheims, 
and by a certain council held at Dusiacum about 
A. D. 866, he was condemned and finally sent into 
banishment. 

Johannes Erigena, a Scotchman, and, hence, 
called Scotus, through the instigation of some 
monks, put to death by his scholars, for the con- 
fession of the evangelical truth, at Meldum, in 
England, A. D. 884. 

Observations about the time of this history, as 
well as some remarks upon the history itself, ac- 
cording to the accounts of Carion, P. Melancthon, 
C. Peucer, Sebastian Franck of Worth, P. J.Twisck, 
Caesar Baronius, and A. Mellinus. Finally, his belief 
is compared with that of Berengarius, of whom we 
shall speak in the eleventh century. Conclusion.] 



About the year A. D. 814. — In our account of 
Holy Baptism for the year 814, we made mention 
of Haimo, a celebrated teacher of that day, as well 
as of some salutary and good testimonies, which he 
left respecting the baptism of believers. Writing on 
Rom. 6, he treats of four different kinds of baptism, 
the fourth or last of which he calls baptism by the 
shedding of blood, indicating withal, what he means 
thereby, as well as what persons were baptized in 
this manner. The fourth (baptism), he says, "is by 
the shedding of blood; with which the Lord him- 
self and all holy martyrs were baptized." B. H., 
2d part, page 540, num. 2, from Centur. Magd. IX., 
cap. 4, fol. 75. 

Some one perhaps may think that in this passage 
by Haimo, nothing is said of a present persecution 
or martyrdom, but that it is simply shown that the 
shedding of the blood of the martyrs can, in some 
measure, be called a baptism, with which the Lord 
himself and many of his followers, namely, all the 
holy martyrs, had, so to speak, been baptized. 
To this we will offer no objection, for it is well re- 
marked; nevertheless, it will throw light upon the 
object we have in view, namely, to show the martyr- 
dom of this time. Hence, in order to reach this end, 
we say: It would not have been necessary then only 
to recount to the hearers the shedding of the blood 
of the martyrs, as well as that in a certain way this 
may be called a baptism, if at that time the exigency 
of martyrdom or the shedding of blood for the 
Lord's sake had not existed, or, at least, if there 



had been no danger of being persecuted or martyred. 

Certainly, all good teachers regard the opportune ■ 
ness of the times, the condition of persons, and other 
circumstances, in the matter of teaching, lest the 
salutary and good words of God, by being spoken 
at the wrong time, or on an unsuitable occasion, 
should prove void, powerless, and vain to those 
who hear it. Thus we must believe that also said 
teacher (Haimo) proceeded, and that, consequently, 
when he called the shedding of the blood of the 
martyrs a baptism, and adduced this for the purpose 
of instructing his brethren, there must have been an 
exigency of martyrdom, either at the time, or near 
at hand; otherwise the assertion and exposition of 
this excellent teacher would not have been adduced 
properly, or at the right time and on the proper 
occasion. 

We shall, therefore, ascertain from other authors 
the condition of that time, and whether then or 
shortly after, any persecution, bloodshedding or 
martyrdom arose against the Christian believers, to 
which the aforementioned teacher might have had 
reference in his instruction touching said matter. 



TOUCHING THE CRUELTIES INSTITUTED BY THE 

DANISH TYRANT REGNERUS AGAINST THE 

CHRISTIAN BELIEVERS, ABOUT 

A. D. 818. 

Four years after the admonition of the aforenamed 
teacher, namely, A. D. 818, mention is made of a 
certain Danish tyrant, called Regnerus, the sixty- 
second King of Denmark; who, as regards military 
affairs, was greatly praised by the champions of war, 
but, with regard to his cruelty and tyranny towards 
the Christian believers, deserves to be utterly con- 
temned, yea, counted a tyrant and a blood-thirsty 
monster. 

Concerning this, P. J. Twisck (from various other 
writers) has left the following as a summary of his 
wickedness, and how he was punished for it, as a 
warning to all tyrants. "King Regnerus was a 
prodigy in matters of war, but a great enemy and 
persecutor of the Christians. He was conquered by 
Hella, King of the Britons, and cast into a pool of 
snakes, to be killed in this manner." Chron., qth 
book, page 280. 

Note. — We have not been able to learn in par-, 
ticular the manner in which said tyrant manifested 
his enmity against the Christians, or how he perse- 
cuted them; nor the countries and places in which 
those persecutions occurred; nor the names of the 
persons who then suffered ; nor how long these 
persecutions and martyrdoms lasted; hence we can- 
not more fully speak of these things. 

In the meantime, it is our firm conviction, that 
not a few upright professors of Jesus Christ laid 
down their lives for the apprehended and accepted 
truth of the holy Gospel, and were offered up as 
steadfast martyrs for their love to their Savior, and 
for the working out of their own salvation. But for 
the want of their particular confessions and names, 
we are constrained to break off, as we have had to 



MARTYRS MIRROR. 



233 



do in several places in preceding centuries; which 
things can be compared with the account we have 
given here; which we commit to the intelligent and 
impartial reader. 

About A. D. 826, the Saracens invaded the 
islands of the Romans, and took possession of Crete 
(where Paul had ordained his beloved spiritual son 
Titus Bishop and shepherd of the church), and put 
to death, Cyril, the Bishop of the church of Gortina, 
for confessing Christ. Compare A. Mell. , 2d book, 
fol. 306, col. 2, with Zo7iar., Tom. 3, in Michaele 
Balbo Cedren. 



TOUCHING THE TYRANNY INSTITUTED BY THE KING 

OF BULGARIA AGAINST THE CHRISTIANS, 

ABOUT A. D. 842. 

When the aforementioned tyrant Regnerus, who 
commenced to reign about A. D. 818, had died, in 
the year 832, having been cast among the snakes, 
and the Christian believers in the devastated regions, 
had obtained, it seems, some freedom in the matter 
of living according to their faith, there arose against 
them, ten years afterwards, namely, A. D. 842, an- 
other miscreant, no better, to all appearance, than 
the former, though for a time he had borne the 
name of a Christian, who instituted great tyranny 
against them. 

The last mentioned author, proceeding to the year 
842, speaks in his account concerning this matter 
as follows: "When this King of the Bulgarians had 
received the kingdom from his father, who wished 
to retire into privacy, he apostatized from the 
(Roman) Christian faith to heathen idolatry, and 
re-established the latter, with much tyranny against 
the Christians. Chron., gtli book, page 287, col. 1, 
from Hist. Andrce, fol. 182. Leon., lib. 4, fol. 176. 
Compare this with the above note. 



GREAT PERSECUTION OF THE BELIEVERS, CAUSED 

BY THE MUTUAL CONTENTIONS OF THE 

KINGS IN FRANCE, IN SAID 

YEAR 842. 

In the same year in which the abovementioned 
Bulgarian tyrant reigned and instituted so much 
wickedness against the Christian believers, namely, 
A. D. 842, the kings of the Franks, through their 
wars, though they were brothers, it appears, griev- 
ously persecuted and martyred the poor believers, 
everywhere in the French territories ; so that said 
persecution and martyrdom is compared and re- 
garded as equal to the persecutions instituted in 
earlier times by the heathen emperors. Of this, the 
following is found in the last mentioned chronicle, 
and in the same place: . ' ' The fraternal wars between 
the kings of the Franks, were the cause of much 
calamity and distress to the poor believers through- 
out France, so that they might well be compared to 
the cruel persecutions which in former times oc- 
curred under the heathen princes. ' ' 



Concerning this, Remigius, Bishop of Auxerre, 
who lived about this time, writes thus (on Ps. 69): 
' ' There are different times of persecution ; one, 
when the heathen fall unmercifully upon the Chris- 
tians; the other, when the evil purpose of the (false) 
Christians persecutes the believers, which time still 
continues in the church ; for, though the heathen 
kings, and others, are dead, still the devil is not 
dead, who secretly vents his cruelty, by secret in- 
struments, that is, through bad Christians. Chron., 
glli book, page 287, col. 1, from Leonhard, lib. 4, 
histor. Georg., lib. \,fol. 305. 



GRIEVOUS AND LAMENTABLE PERSECUTION OF THE 

CHRISTIANS, BY THE SARACENS, AT 

CORDOVA IN SPAIN, ABOUT 

A. D. 850. 

About A. D. 850, the Saracens, who were adher- 
ents to the Mohammedan religion, invaded various 
islands of the Mediterranean Sea, and also the king- 
dom of Spain, in which they penetrated so far that 
their king had his court in the city of Cordova. 

In the mean time, in order to treat the inhabit- 
ants of said country kindly as it were, and thus 
draw them gradually over to the Mohammedan reli- 
gion, the Christians were allowed to remain, on 
condition that they would not gainsay, revile, or 
refute their false prophet Mohammed and his laws; 
also that they should no longer go into their 
churches, but pay their taxes, and live quietly under 
their jurisdiction. 

The Christians, thus limited, and obeying their 
conscience by calling evil, evil, and good, good, 
were easily apprehended by the Saracens, and ac- 
cused of capital crime ; but, what is most to be 
deplored, these accusations proceeded sometimes 
from apostate, so-called Christians, yea, from such 
as bore the name of bishops (apparently political 
bishops, or such as were designated ordinaries by 
the Roman church), who, loving the favor of the 
Saracens more than the favor of God, declared that 
those who were put to death by them, because they 
obeyed their conscience, were no martyrs and could 
not be recognized as such ; and what is yet more, 
they maintained this in a public council. 

The persecutors, as can easily be judged, greatly 
encouraged by this, lamentably persecuted, mar- 
tyred, and put to death many innocent Christians. 
deadly piercings of antichrist, through the in- 
strumentality of his bishops! ■ 

It is true, no severe tortures were inflicted upon 
the Christians who were martyred in this persecution, 
but for the most part they were simply beheaded ; 
however, after their death their bodies were shame- 
fully treated ; first they were suspended for a time on 
gallows, then burned, and their ashes strewed in the 
rivers ; or they were left unburied, to be torn to 
pieces by dogs and birds. 

It is stated that this persecution commenced long 
before A. D. 850, but that at this time it was at the 
height of its fury, for which reason, it seems, the 
ancient writers have ascribed it to this year. Com- 



234 



MARTYRS MIRROR. 




JOHN MOCKED AND TORMENTED. 



pare Manor. Sandor, lib. i. Apal. Mart, and Doc. 
Mart. Eulog., lib. 2, cap. 8, 9, and vita Eulogii, 
withy?. Mcll., 2d book, fol. 306, col. 2, 3; also, 
Chron. van den Ondergang , gth book, page 290, 
from Hist. Wenc. , fol. 443. Chron. Nicoll. Gill. , fol. 
172, Leonh., lib. 4. However, this persecution is 
here fixed one year later, namely, A. D. 851. 

What has been said of this persecution, is to be 
further explained by the remarks made in the first 
note. In the mean time, we will investigate what 
martyrs mentioned by name, suffered during said 
persecution for the testimony of Jesus Christ, and the 
confession of the holy Gospel. 



JOHN, A TRADESMAN AT CORDOVA, SEVERELY 
SCOURGED FOR THE TESTIMONY OF JESUS 
CHRIST, SET REVERSELY UPON AN 
ASS, MOCKED, AND MISERA- 
BLY TORMENTED, 

A. D. 850. 

A. D. 850, in the city of Cordova, John, an un- 
learned, but pious man, who kept a few things for 
sale, was accused to the judge, by false witnesses, for 
the sake of Jesus Christ, of deriding and reviling Mo- 
hammed. But as the witnesses in this case were not 
found reliable enough in their accusations, to con- 



demn him to death, this faithful servant of God was 
sentenced to be severely scourged, and constrained 
to deny Christ. But this pious professor of Christ 
cried aloud : That he would not forsake the Chris- 
tian religion unto death, and declared that he was 
innocent of the false accusations which had been 
brought against him. 

This firmness so enraged the judge against John, 
that he had him scourged with more than five hun- 
dred stripes, causing the executioners to continue 
beating him, till he, under their hands, fell to the 
ground, apparently dead. But as he still lived and 
breathed after this torture, they set him backwards 
on an ass, and led him through the whole city, from 
street to street, with a crier, who cried : "Thus shall 
it be done with the revilers of our prophet, and with 
the ridiculers of our worship." 

This done they fettered him with heavy chains, 
and put him in prison; but as to how he finally died, 
we have not been able to discover in the accounts of 
the ancients; this much, however, is certain, that he 
contended for the name of Christ even unto blood. 
Compare Eulog. Memorial. Sanctor., lib. 1, with 
the account of Abr. Mellinus, 2d book, fol. 307, 
col. 1, 2. 

Note. — From a want of fuller records by the an- 
cient writers, we have not been able to obtain further 
information regarding the cause of the martyrdom 
of the abovementioned John, than that being zealous 



MARTYRS MIRROR. 



235 



or the truth of God and his Savior, he suffered prin- 
cipally for the second article of our general Christian 
faith, in which we confess that we believe in Jesus 
Christ, the only begotten Son of God ; which justly, 
and according to the rule of God's word, can be 
called a good profession, i Tim. 6:12. 

Moreover, we have found nothing derogatory to 
his faith, of papal superstition or the like, in other 
points; notwitstanding in the city of Cordova, where 
he suffered, there were also people, who, it appears, 
were not free from the Roman pollutions ; of which 
history has made mention. Hence, since nothing of 
this kind can be laid to his charge, we are bound, 
according to the nature of love, to judge the best 
both of his person and the other points of his faith, 
and this not only with regard to him, but 'also to 
others, who suffered for the same reason, and of 
whom the ancients, in regard to this matter, have 
given like testimony. 



NUNILO AND ALOIDA, SISTERS AND CHRISTIAN 

MAIDENS PUT TO DEATH WITH THE SWORD, 

IN THE CITY OF OSCA, FOR THE NAME 

OF THE LORD JESUS, ABOUT 

A. D. 851. 

For this contest for the name of Christ, the Lord 
prepared not only men, but also women, and young 
maidens so that in the following year, 851, as near 
as can be reckoned, two sisters, one named Nunilo, 
the other Aloida, did not hesitate to confess Jesus 
Christ, their heavenly Bridegroom, among the Mo- 
hammedans, not only with their blood, but also with 
their death ; which took place on this wise: 

Their father was a Mohammedan, and their 
mother a nominal Christian, but not very pious, 
since she, according to the testimony of the ancients, 
after the death of her husband, married a Saracen 
(Mohammedan) or unbeliever. In consequence of 
this, these pious young women could not freely ob- 
serve, and live up to, the confession of their faith, 
according to the doctrine of Christ, on account of 
the constraints placed upon them by their unbe- 
lieving stepfather. Compelled, therefore, to leave 
their mother's house, they went to live with their 
aunt or mother's sister, who, being a true Christian 
woman, brought them up farther in the Christian 
religion. 

The envious enemy of the human race, filled with 
jealousy because they, the children of a Saracen fa- 
ther, had become Christians, accused them through 
the instrumentality of wicked persons, to the chief 
officer of the city of Osca, so that shortly after they 
were brought before the Judge. The latter, in order 
to draw them away from the Christian religion made 
them great promises of gifts and presents. He 
moreover offered to secure their marriage with the 
most excellent young men, etc. , if they would but 
embrace Mohammedanism. But, if they remained 
stubborn, and despised the advice of the President 
or Judge, he threatened to torture them with. divers 
torments, and finally to put them to death with the 
sword. 



Thereupon, these pious maidens being strength- 
ened by the Spirit of God, firmly and fearlessly 
answered the Judge, saying: "O Judge! how is it, 
that thou dost command us to turn away from true 
godliness? since God has made known to us, that 
no one in the world is richer than Jesus Christ, our 
Savior; and that nothing is more blessed than the 
Christian faith, by which the just live, and the saints 
have conquered kingdoms. For, without Christ 
there is no life, and without his knowledge there is 
nothing but eternal death. To dwell with him, and 
to live in him, is our only and true consolation; but 
to depart from him, is eternal perdition. From his 
communion we will never be separated as long as we 
live in this life; for, having given and entrusted our 
innocence (or youth) into his keeping, we hope 
eventually to become his bride. 

' ' For, the profit of the transient riches of this 
world, with which thou didst think to allure us, we 
count as dung and loss, that we may gain Christ, 
because we know that everything under the sun, 
except Christ and true faith in him, is vanity. 

"Nor are we moved by the threatened punish- 
ment; since we know, that the torments endure but 
a short time; yea, for death itself, which thou hast 
presented to us as the final terror, we long the more, 
because we know that thereby we go without delay* 
to heaven, to Christ our bridegroom, there ,to be 
embraced by him inseparably, through his love." 

The judge, perceiving the steadfastness of their 
faith, and the power of their confession, deemed it 
well to commit these young maidens, each sepa- 
rately to certain Saracen women, to be instructed in 
the Mohammedan religion, strictly prohibiting them 
from conversing with each other, or with any others 
of the Christians. The women, who had undertaken 
to instruct them in the Saracen or Mohammedan re- 
ligion, daily presented to them their idolatry and per- 
nicious doctrine, seeking thus to poison them with 
the cup of the wrath of God, from the hand of Mo- 
hammed. But all in vain; they remained steadfast, 
which was called stubbornness by their enemies. 

Finally they were brought before the tribunal and 
made a public spectacle; where they, confessing 
Christ as before, and declaring Mohammed an enemy 
of the Christian faith, as well as rejecting his doc- 
trine, were executed with the sword, in the city of 
Osca in Spain, on the 22d of October, A. D. 851. 
Though others differ considerably in their chro- 
nology of this matter, we leave it to the decision of 
the intelligent reader. Compare the account of 
A. Mellhms, second book, /ol. 308, col. 1, 2, with 
the authors from whom the same has been extracted. 
Eulog. Memor. Sanctor., lib. 2, cap. 7, and Interp. 

Touching these two pious martyresses, there is 
also to be observed what is said in the added note 
respecting John, the first mentioned martyr. 

Note. — A. D. 852, the zeal of some to die for the 
name of Jesus Christ was so great that multitudes of 



* To go -c't/ioiit d,:hi v l,i //ea-vn, to Christ, may fitly be understood 
as having reference to the commending ol their souls' into the hands 
of Christ; as is stated of the holy martyr Stephen, namely, that he 
saw the heavens opened, and Christ standing on the right hand of 
God; to whom, in his extremitj-, he commended his soul, saying: 
"Lord Jesus, receive my Spirit. And when he had said this, he fell 
asleep." Acts 7:59, 60. 



236 



MARTYRS MIRROR. 



them confessed Christ, and, hastening to martyr- 
dom, suffered themselves to be put to death as de- 
fenseless lambs, for Christ's sake. It is stated that 
among these there were two young heroes of Jesus 
Christ, namely, Emilas and Hieremias, who, from a 
well-meaning and special zeal, spoke against Mo- 
hammed, and thus offered themselves, to suffer for 
Christ their Savior. For this they were both exe- 
cuted with the sword, whereupon (according to the 
testimony of the ancients), though the weather had 
been fine in the forenoon, immediately at the hour 
of their death, there followed mighty peals of thun- 
der, so that the earth quaked; terrible lightnings fell 
from the air; great darkness, heavy hailstorms, furi- 
ous whirlwinds, and storms manifested themselves, 
as though the insensible elements (according to 
Eulogius) were mourning the death of these pious 
martyrs; whose dead bodies were taken across the 
river and suspended on stakes, on the 15th of Sep- 
tember, A. D. 852. A. Me//., fol. 309, col. 4, from 
Mentor. Sanctor. , lib. 2, cap. 2. For certain reasons, 
however, we will not comment on these persons, 
though we know of nothing to censure, as regards 
either their faith or their life. 



AUREA, A GODFEARING MAIDEN, AFTER MANY 

SEVERE TRIALS, EXECUTED WITH THE 

SWORD, FOR THE TESTIMONY OF 

JESUS CHRIST, AT CORDOVA, 

A. D. 856. 

Aurea was by descent a noble maiden, and a sister 
to the martyr John, of whom we have already 
spoken, from the province Hispalis or Seville, who 
was betrayed and accused by some of her country- 
men. The Judge, who was a relative of hers, en- 
deavored by every possible means to draw her away 
from Christ, in which he also succeeded. But shortly 
after, she repented of her apostasy, and went daily 
into the congregation of the believers, that by 
the hearing of the word of God she might be 
strengthened in the Spirit against a like conflict in 
time to come. 

The enemy of mankind, who could not endure it, 
that Aurea now adhered more firmly to God her 
Creator, than before, instigated another to accuse 
this maiden to the Judge, who instantly had her 
brought by his bailiffs, and threatened her as before. 
But in the second conflict she was as much stronger 
to obtain the martyr's crown, as, in her former 
apostasy, she had been too weak to resist the temp- 
tation; for she thus answered the Judge, saying: "I 
have never separated myself from Christ my God; 
I have never forsaken the religion of true godliness; 
I have never for one moment adhered to your 
impious worship; though I once, with my tongue, 
seemed to have apostatized from Christ, my heart 
was nevertheless far from it, and I had a firm confi- 
dence in my Lord Jesus Christ, who has again lifted 
up my contrite conscience, by his consoling prom- 
ises, saying: 'He that believeth in me, though he 
were dead, yet shall he live.' Though, with my 
words, I fell into the snare of denial, yet my heart 



was strengthened through the power of faith, for, 
as soon as I went away from you, I kept with 
heart and mind the faith which I had practiced from 
infancy. Hence, there is nothing left, but to execute 
me with the sword, or else you must give me liberty 
to freely serve my Lord Christ." 

Thereupon the Judge said that she should be kept 
in prison until he had informed the King of the 
matter. The result was, that the following day, ac- 
cording to the King's command, she was put to 
death with the sword, and then, with a murderer, 
suspended by her heels on the gallows. Her dead 
body was sunk with several thieves and murderers 
in the river Betis. She died on the 19th of July, 
A. D. 856, at Cordova, under Mahumad, King ol 
the Saracens. In this account, A. M., fo/. 311, 
must be reconciled with Eul., lib. 3, cap. 17. 

Remark. — For further information we would re- 
mark that the aforementioned martyress, as regards 
profession in the matter of external religion, is to be 
distinguished from four other persons, Helias, 
Paulus, Isidore, and Argimirus, together with oth- 
ers, whom the last mentioned authors, in their ac- 
count, have noticed just before the martyrdom oi 
Aurea; for they, to all appearance, were of the Ro- 
man profession, of which we find no evidence in 
Aurea. She professed a good profession of Christ 
her Savior, and died thereupon; on which account 
she is justly classed among the true believing mar- 
tyrs, according to what we stated in the note respect- 
ing the martyr John, for the year 850. 

Note. — Since we do not find sufficient light on 
the persecutions, with regard to the names, as well 
as the confessions of the martyrs, we will now pre- 
pare ourselves to take leave of them, and commit 
those whom we have not noticed, as being too dark 
before our eyes, to the omniscient God, who will 
bring all to light. Our purpose is, to turn to Italy 
and England, where more and brighter light has 
arisen, though it had its beginning in France; so 
that the papal darkness, particularly in the matter 
of transubstantiation and the mass, was illumined by 
it. Yet, this shall end as a tragedy, for we shall 
show that the bright light of truth had to set in rays 
of blood and to sink under the earth as it were, to 
the sorrow of the true believing Christians. 

Note. — In our account of holy baptism, for the 
year 860, we made mention of Hincmar, Bishop of 
Laudun, and stated that he desired that infants 
should be left unbaptized, on account of which he 
was greatly censured. But it seems that this was not 
the last of it, seeing other writers afterwards relate 
that he was sentenced and condemned in a certain 
council in the palace of Dusiacum, in the province 
of Rheims; moreover, that he was sent into banish- 
ment, laid in chains, and, two years after, deprived 
of both his eyes. However, these writers do not 
unanimously state that this happened to him solely 
on account of his rejecting infant baptism, but relate 
also, that it was done through the bitter hatred of 
the Arch -bishop of Rheims, as well as from other 
reasons relating to popery. As to the time of this 
event, the papist Cesar Baronius fixes it, A. D. 871, 
though we, from comparison with other authors, 
should fix it five years earlier. Moreover, though 



MARTYRS MIRROR. 



237 



we, as regards the life and walk of said Hincmar, 
have found nothing but what is good, we dare not 
give him a place among the martyrs, because of the 
differing statements of the ancient writers; hence 
we commit him to God, who will judge his cause. 



JOHANNES ERIGENA, A SCOTCHMAN, PUT TO 
DEATH BY HIS SCHOLARS FOR THE CONFES- 
SION OF THE EVANGELICAL TRUTH, 
THROUGH THE INSTIGATION OF SOME 
MONKS, AT MELDUM IN ENG- 
LAND, ABOUT A. D. 884. 

Johannes Erigena, a Scotchman, and, hence, 
called Scotus, flourished, in the matter of his doc- 
trine, in the time of the Emperor Louis the Pious, 
and his son Lothaire, somewhere in one of the cities 
of France. He was exceedingly virtuous, learned, 
and eloquent, and, consequently, for his eminent 
gifts, highly celebrated and esteemed. For, when 
Charles, one of the sons of the above Emperor, was 
desirous of having a good translation and exposition 
of the books of Dionysius, the Areopagite, especially 
of the treatise Hierarchia* John executed the same 
very laudably, and with marked ability, so that one 
Anastasius, who was librarian at the time, and com- 
posed a preface to it, writes of him thus: "It is 
astonishing how this barbarian (that is, foreigner or 
Scotchman), who hails from the uttermost parts of 
the world, was able to comprehend with his under- 
standing such high things, and to translate them 
(said book of Dionysius), into another language, 
namely, from the Greek into the Latin; I refer to 
Johannes the Scotchman, concerning whom I have 
heard that he is a very holy and godly man." 

This is the testimony even of one of his adver- 
saries, touching his learning and godliness; so that 
it is not necessary for us to adduce additional testi- 
mony relative to this point, from other authors, 
hence we let it suffice. 

Afterwards, it seems, he wrote a book on the 
Eucharist (that is, on the thankoffering of the Sup- 
per), in which he very profoundly and conclusively 
refuted the gross error of the papists in the matter 
of transubstantiation, or the essential change of the 
bread into the body of Jesus Christ; also, the mass 
and the sacrifice which thereby, in popery, is offered 
for both the living and the dead. This was the 
cause of his death, as the sequel shows. 

When he had written this book, it was greatly 
esteemed by some, among whom, subsequently, was 
Berengarius, deacon of the church at Angiers, of 
whom it is stated that he took and learned his belief 
respecting this point (and perhaps also against infant 
baptism, since he strenuously dissuaded from it), 
from the writings of Johannes Scotus; of which we 
propose to speak more fully in the proper place. 
On the other hand, said book was exceedingly hated 
by those who were zealous defenders of the Roman 
superstitions, especially of transubstantiation and the 
mass; so much so, that, when it had come before 

the name of God, and the heavenly or- 



Pope Leo IX., the result was, that both (as appears) 
he and his book were condemned and anathematized 
as heretical; which was done chiefly in the council of 
Vercellis. 

When this had thus happened, and he had in- 
curred the hatred of the Pope and many of the 
papists, he left the city of Paris — where he was rector 
of the University — and also France, and went to 
England, where he took up his residence at Meldum, 
supporting himself by teaching and instructing inex- 
perienced youths. But after a few years, when the 
spite and hatred of some monks could tolerate him 
no longer, on account of his faith against the Roman 
church, they instigated his scholars against him, so 
that they stabbed him to death with awls and pen- 
knives. 

Other writers are of the opinion that the monks 
did it themselves. Both may be true; the monks, 
having instigated the young men, and probably 
finding them too timid, may have led off in the mur- 
der, the youths following, with penknives, awls, etc., 
so that said martyr lost his life under their hands. 
This much is certain, that he died a cruel death for 
his faith, and that the monks, through the instru- 
mentality of his scholars, were in no small measure 
the cause of it, as the records of his death inform 
us. Compare the account of A. Mellinus, 2d book, 
fol. 343, col. 2, 3, and fol. 392, col. 4, and fol. 393, 
col. 1, 2, taken from Trithem. de Script. Eccles., 
Item, Hist. Reg. Angl., in Alfredo, lib. 2. Hobed. 
Annal. parte Priorc. Westmon., in Flor. Hist., 
A. D. 883. Idem, Hist, parte Prima. Chron. Car., 
lib. 4, sub. Henr. 4, Seniore. Lanfranc, lib. de 
Euch., contra Bereng. Baron. Annal. T. n, 
A. D. 1059. Mamelshiri Regum Angl., lib. 2. 
Testibus. Lanfranco, Guytmundo and Aliis. 



CONCERNING THE TIME OF THIS HISTORY. 

Note. — P. J. Twisck gives two different accounts 
concerning it; in the first he fixes the date, 
A. D. 869. Chron. glk book, page 306, col. 2, from 
Hist. Andr., fol. 160. In the second he fixes it, 
A. D. 884. Page 311, col. 2, from fohn Munster, 
fol. 83. In the first place he calls him Johannes 
Scotus, in the second, Johannes Erigena; however, 
as the account itself declares, it is the same person. 

As to the dates 869 and 884, to which the history 
of said Johannes has been referred by him, some one 
might think that this could not very well be recon- 
ciled, which may, however, be easily done, if we 
take the year 869 as the time in which said martyr 
flourished and propagated his doctrine, and the year 
884 as the time when he died and was martyred for 
the principles which he taught. 



FURTHER OBSERVATION TOUCHING THE HISTORY 

ITSELF, ACCORDING TO THE ACCOUNT OF 

CARION, P. MELANCTHON AND 

C. PEUCER. 

"In the time of Emperor Louis the Pious," said 
authors say, "Johannes Scotus read and explained 



238 



MARTYRS MIRROR. 



publicly in the schools, Dionysius' treatise Hier- 
archia. This Johannes Scotus, when he censured 
and refuted with good reasons, the false and impious 
tenet of the sacrifice of the mass, concerning which 
others at that time taught that in the Supper Christ 
was to be offered up for the living and the dead, 
was stabbed to death by his disciples and hearers, 
with their penknives." Chron. Carion., from the 
beginning of the world until Charles V. , enlarged 
by Phil. Melanclhon and Casp. Pcucer, printed 1586, 
4/// book, fol. 476, col. 1. 



CONCERNING SAID HISTORY, ACCORDING TO THE 
ACCOUNT OF SEBASTIAN FRANCK OF WORTH. 

"Johannes, surnamed Scotus, not of the Gray 
Friars, wrote a treatise on the sacrament, denying 
the presence of the body and blood of Christ. He 
was condemned in the council of Vercellis. ■ He was 
rector at Paris, eminently versed in the languages, 
and the phenix of his age. The Emperor Lothaire 
held him in great esteem. Of him there have .writ- 
ten, Platina," etc. See Chron. Rom. Rett., fol. 106, 
col. 4, letter J. 



P. J. TWISCK S ACCOUNT OF SAID JOHANNES SCOTUS. 
"Johannes Scotus," he writes, "lived under the 
Emperor Louis the Pious, and wrote strenuously 
against transubstantiation. On a certain occasion, 
when he, in an exposition, was severely censuring 
the delusion of the blasphemous oblation or offering 
up of the Lord Christ in the Supper, for the living 
and the dead, his disciples and hearers killed him 
with iron styles." Chron., gth book, fol. 306, col. 2, 
from Hist. Andr.,fol. 160. 



FURTHER EXPLANATION TOUCHING SAID J. SCOTUS, 

ACCORDING TO THE ACCOUNT OF THE PAPIST 

BARONIUS, AS NOTED BY ABR. MELLINUS. 

"But let us add," says he, "the opinion of Bar- 
onius, touching this Scotchman: As regards Jo- 
hannes Scotus, we have said above, in the proper 
place, that he was in bad repute with the Pope 
Nicholas I. Although he wrote so violently against 
the Catholic faith, yet, as he did not spread it among 
the people, so that his views became known to all, 
many had a good opinion of him, so much so, that 
they, though most inconsiderately (thus he speaks, 
from a papistic standpoint) gave him the title of 
martyr." Compare A. Mell., 2d book, fol. 393, 
col. 1, 2, with Cesar. Baronhts' account touching 
/ Scotus. Annal. T. 11, A. D. 1059. 

From this aocount it appears that the papist Bar- 
onius, who was a cardinal of the Roman see, was 
not pleased that many had a good opinion of Jo- 
hannes Scotus, and, what is still more, gave him the 
title of martyr; but this is not to be wondered at, 
since the true papists have a good opinion of none 
but those who adhere to the Roman superstitions, 
and never dare to utter a word of censure against 



them ; and they would confer the title of martyr 
upon none but those who have suffered for the Ro- 
man see and its traditions (which are a parcel of 
human inventions). However, we will let them an- 
swer for this, and leave it. 

We return to Johannes Scotus and say that, as 
regards his boldness, he showed himself as behooves 
a true martyr, since, to clear his conscience and 
defend the oppressed truth, he did not hesitate to 
incur the hatred of the Pope and the papists, yea, 
the prospect of being anathematized, excommuni- 
cated, and, finally, miserably tortured and put to 
death for it. He died for the confession of the Chris- 
tian and evangelical truth, particularly for the article 
by which we commemorate the Lord's death, and 
in which lies the consolation of the soul, with regard 
to our blessed redemption. 

But, since Berengarius, who opposed not only 
transubstantiation and the mass, but also infant bap- 
tism, was afterwards charged with having imbibed 
and obtained his belief from Johannes Scotus, the 
aforementioned martyr, we may conclude that said 
martyr must also have opposed infant baptism ; 
otherwise it could not be said in general words, that 
Berengarius imbibed or obtained his views from 
J. Scotus, which is nevertheless frequently and con- 
fidently asserted by ancient writers. With this we 
will take our leave of J. Scotus and also of our ac- 
count of the martyrs of this century; as being suffi- 
cient for the well-disposed — for the evil-disposed we 
care not ; hence, our soul shall rest, and content 
itself with the pious. 



AN ACCOUNT OF THE HOLY BAPTISM 
IN THE TENTH CENTURY. 



SUMMARY OF BAPTISM IN THE TENTH CENTURY. 

[The corruption of this century, caused by the 
papal superstitions, is sadly lamented by Jacob 
Mehrning and P. J. Twisck. 

Nevertheless, it is shown thereupon, that in the 
midst of papal darkness there were still some who, 
in the matter of holy baptism, did not differ from 
the institution of Christ and his apostles. 

Giselbert teaches, that baptism must be connected 
with regeneration and a good will. 

Then follows Ansbert, who declares that Christ, 
through preaching and baptism, is still daily bring- 
ing unto himself heirs; that we must be baptized 
upon the confession of the holy Trinity; and that 
after baptism we may sin no more. 

Smaragdus follows next and says that it is impos- 
sible for the body to receive the mystery of baptism 
aright, if the soul has not previously accepted the 
truth of the faith ; that the excellent ordinance of the 
baptism of Christ commands the apostles first to 
teach all nations, and then to incorporate them by 
the baptism of faith. 

Then appears Theophilact, who produces very 
excellent testimonies concerning baptism; as, among 
others, that the baptized have put on Christ, Gal. 
3:27; that the candidates are like the prodigal son 



MARTYRS MIRROR. 



239 



when he was converted ; that he is not baptized 
aright, who has not believed ; that in baptism all 
believers are enlightened by the Holy Ghost; that 
no one may be recognized as a believer, who is un- 
regenerate or lives after the flesh ; that the truly 
baptized may not drive away the Holy Spirit by 
wicked works, but must preserve the image of God 
unspotted ; that the good profession of which we 
read, i Tim. 6:12, must take place at the instruc- 
tion of those that are to be baptized; that those bap- 
tized by John, were delivered by repentance from 
the bonds of the soul ; that the novices repented 
before baptism; that the Supper was administered 
to the baptized, etc. 

Thereupon it is stated, from D. Vicecomes, that 
the papists, when infant baptism was introduced 
among them, abolished the practice of administer- 
ing the Supper to the baptized. It is furthermore 
demonstrated, that the Romanists ought to have 
abolished infant baptism just as well as the infant 
Supper. 

The baptism of Olympius, his wife Exuperia, and 
his son Theodulus, is adduced, from Simon Meta- 
phrastes; also, of the baptism of Theridates, and 
Nemesius. 

Fulbertus Carnotenses is the last witness respect- 
ing holy baptism.] 



We now pass over to the tenth century after the 
birth of Christ, to find in it, as we have done in the 
preceding times, the marks of the Christian be- 
lievers, namely, the true baptism with its observance 
according to the institution of Christ and the prac- 
tice of his apostles; which, as we shall show in the 
proper place, obtained and was practiced also at this 
time, though under great difficulties. 

Yet, what shall we say of this century? Many 
well-disposed persons, who loved the truth, ab- 
horred and detested it, because the innumerable 
human superstitions of the Roman church had risen 
nigh unto heaven, and the pure commandments of 
Jesus Christ, without the observance of which men 
cannot be saved, had been cast almost down into 
the pit. This was the century concerning which 
much woful lamentation was made, because papal 
tyranny, in the matter of worship, had increased so 
exceedingly. Of these things (after the title), the 
following is contained in Jacob Mehrning' s History 
of Baptism. 



OF THE DEPLORABLE STATE OF THE WORSHIP OF 
GOD IN THE TENTH CENTURY. 

"In the tenth century the dominion of the Roman 
Pope had exceedingly obscured, and taken posses- 
sion of, nearly all the churches in Europe, so that 
everything, had to be done according to his pleas- 
ure, both in spiritual and secular governments ; 
hence, great darkness prevailed at this time, in 
which but very few learned, virtuous, and celebrated 
men lived. For fear of the great tyranny, one dared 
scarcely speak the least word of the adulteration 
of the doctrine, or the abuses in the false worship, 
and the increase of the abominable blasphemies; 



for, as soon as those who knew better, and feared 
God, uttered the least word of opposition, the Pope 
instantly thundered, with hail and lightning as it 
were, excommunications from the Roman chair, so 
that every one was terrified, since also the secular 
lords were bewitched and controlled by him. Was 
it to be wondered at, then, that the corruptions 
with reference to baptism, increased the longer the 
more?" Bapt. Hist., p. 566, from Magd. Cent. 10, 
cap. 1. 

Touching the abuses in and about baptism, which 
were then introduced the decree of the Pope and the 
councils, they are noticed by different writers, as 
maybe seen in Cent. Magd., Cent. 10, cap. 6, 10, 11. 

In short, whereas formerly the catechumens had 
not been baptized until, after proper instruction, 
they had given an account of their faith, either on 
Easter or Whitsuntide, it was now ordained, that, 
when death or peril of life was apprehended, they 
should be baptized immediately. Metaphr., lib. 2, 
cap. 5. 

Whereas baptism had formerly been administered 
with unblessed or unconsecrated water, it was now 
blessed and consecrated, yea, the chrism was used, 
the sign of the cross on the forehead, the oil of 
chrism. Bapt. Hist., page 576, num. 13. 

But the most ridiculous of all was, that, whereas 
formerly only human beings had been baptized, 
Pope John XIV. now commanded that the great 
bell in the Lateran church should be baptized and 
named after him. Bapt. Hist., page 577, ex Balaco 
Cenhir. 2. P. J. Twisck, Chron., iot/1 book, for 
the year 965, page 341, col. 1. 

These exceeding great errors of the Roman 
church, and the dreadful darkness in which all 
nations, with the exception of a few pious peo- 
ple, sat during those dreary times, is described in 
P. J. Twisck' s Chronijk, in the conclusion of the 
thousandth year, with the following words (after the 
title): 



FURTHER OBSERVATIONS CONCERNING THE DE- 
PLORABLE STATE OF THE WORSHIP OF 
GOD IN THIS CENTURY. 

' ' As far as regards the preceding century, I can- 
not speak of any improvement, inasmuch as the 
secular affairs manifested themselves with much 
commotion, strife, misery, and distress. Papal do- 
minion prevailed more and more. The idolatrous 
ceremonies were very prolific; the baptismal water 
was consecrated; the oil was prepared by the bishop 
alone, two days before Easter, as well as imparted 
to others; the Supper, or sacrament, was adminis- 
tered nearly every Sunday, at an altar or table pre- 
pared for this purpose. Excommunication or the 
ban of the church was used very frivolously, not 
only against common people, but also against em- 
perors, kings, and princes. The punishment im- 
posed upon penitents consisted much in abstaining 
for seven years from certain food, meat and wine, 
or in the giving of alms, building of churches, found- 
ing of cloisters, and other like inventions and bur- 



240 



MARTYRS MIRROR. 



dens, according to the ability and mind of each 
respective individual. 

"It was taught, that the saints must be wor- 
shiped ; not that they should save the supplicants, 
but that they should intercede, and ask God for 
help for them. 

"Holy people were presented, who had died be- 
fore the time of Christ, in the Old Testament, and 
who, as it was said, had been in hell, yet without 
pain — a strange notion and wicked doctrine respect- 
ing the holy fathers. 

' ' It was said that there was a purgatory, where 
men had to atone after this life, and wash away sin 
by suffering. 

"The canonizing of ecclesiastical persons was 
very common. The holidays instituted in honor of 
the saints, were very many, and took away nearly 
one half of the year. The images and graves of the 
saints were greatly esteemed. Kings, princes, lords, 
ecclesiastics, and laymen, made pilgrimages to 
Rome, St. Jago, Jerusalem, and other places, where 
the bodies or bones of the saints were buried or pre- 
served, as though dead bones without spirit, could 
impart life or benefit. 

"The sick would confess to the ear of the priest, 
and thereupon receive the sacrament of the unction ; 
after which they departed in full assurance, though 
without any good resulting from it. 

' ' The dead were buried with the ringing of bells, 
with tapers and torches, with much singing, with 
masses, vigils, and prayers for their souls, etc." 
P.J. Twisck, C/iro?i., lot/i book, page 361. 

Thus, the tenth century was utterly corrupted 
through the superstitions of popery; but, as in the 
dark midnight the stars still sometimes give their 
light, so it was also here; for, that the marks of the 
true church might not be swallowed up entirely in 
the darkness, some, though but few, manifested 
themselves, who, in one and the other point, but 
principally in the matter of baptism, showed, that 
they, as regards the matter itself, did not differ from 
the institution of Christ and the practice of his holy 
apostles ; which can be gathered from the writings 
they have left. 

About A. D. 910. — Or very close to the begin- 
ning of this century, the ancient writers place Gisel- 
bert, a man of learning, but accused of strange 
opinions by his adversaries; whom the emergency 
of the time compelled to stoop and hide, under the 
ravages of popery. He, though others have re- 
garded him as a member of the Roman church, 
opposed, apparently as much as lay in his power, 
the Pope and the Roman church, and this not a 
little in the matter of baptism. For, while the Pope 
and the Roman church generally taught that it was 
necessary, yea, upon pain of damnation, to baptize 
the infants, notwithstanding they have not, and 
cannot have, either true regeneration or a good will 
[intention], which are nevertheless required of can- 
didates (Matt. 3:7,8), he taught that it is indeed 
necessary to salvation, to be baptized, but that said 
baptism must be connected with regeneration, and 
a good intention ; which things, besides the grace of 
Christ, he considered the chief means to salvation, 
so much so, that any one who had these virtues, 



though he were not baptized (that is, if there had 
been no opportunity), could nevertheless be saved 
because of the grace and power of God. Of this, 
there is, among others, the following annotation in 
Jacob Mchrning' s History 0/ Baptism, page 567. 

OJ the necessity of baptism. — Giselbert {Alter. 1), 
says: "It is true, God can, save; yet, man cannot 
be saved without baptism; (that is, that baptism 
which is accompanied with regeneration, as the fol- 
lowing words declare), for thus says the author ot 
this sacrament himself: ' Except a man be born ot 
water and of the Spirit, he cannot see the kingdom 
of God.' It is, however, not in the power of man, 
to reject this way, and to choose to salvation an- 
other. However, it is in God's power, if man can- 
not obtain this means (baptism), to accept gra- 
ciously his good will." Ce?it. Magd. X., cap. 4. 

Hence, when he here speaks of the good will of 
man, it is quite evident, that he treats neither of 
infants nor of infant baptism, seeing infants have no 
knowledge of either a good or a bad will, nor of 
baptism, nor of regeneration, to which said passage 
of Giselbert also has reference; much less have they 
the ability to worthily begin and execute all this, 
for the proper reception of baptism. He intends 
simply to say, that baptism is indeed necessary, yet 
not without regeneration ; which regeneration he 
regards as the most important of all, according to 
John 3:5,7, from which he concludes that it is not 
in the power of man to reject this way, namely, to 
separate regeneration from baptism, or baptism from 
regeneration, which is a stricture upon those who 
were wont to reject the baptism of the regenerated 
or penitent, and to go another way, as did the Phar- 
isees in the days of John the Baptist; who, rejecting 
the counsel of God against themselves (namely, 
the baptism of John), were not baptized of him. 
Luke 7 : 30. 

But, in order that no one need sorrow, who, hav- 
ing attained to regeneration, could not receive bap- 
tism, on account of serious obstacles or the want of 
a fitting opportunity, and, hence, might imagine 
that there was no grace or mercy of God for him, 
he adds this consolation, namely: "That it is in 
God's power, if man cannot obtain the means (bap- 
tism), to accept graciously his good will." 

Whatever others, especially papistic writers, may 
have recorded of Giselbert' s belief, detrimental to, 
or, at least, against the point in view, we let them 
be responsible for it; this is certain, that we have 
not as yet been able to find anything to the con- 
trary, in any authentic writer. 

About A. D. 925. — Shortly after, or very near 
the time of Giselbert, Ansbert is mentioned, who, 
writing on several matters of faith, or articles of 
religion, also makes mention of baptism, approach- 
ing herein very closely the language, or, at least, the 
sense of the holy apostles, which appears from the 
following testimonies: 

Bapt. Hist., page 568. Ansbert (on Rev. 19), 
says, according to the words of Christ, John 1:13: 
"Which were born not of blood .... but of 
God." " Of God, that is, through the preached 
word and the washing of regeneration, by which 
mysteries (namely, preaching and the washing of 



MARTYRS MIRROR. 



241 



regeneration, that is, baptism) Christ still daily be- 
gets and brings forth unto himself heirs." 

He here connects the word of God, or preaching, 
with the washing of regeneration, or baptism, and 
says that by them Christ begets and brings forth unto 
himself heirs. How could anybody more plainly 
declare: I. what true baptism is; 2. what belongs 
to it; and 3. what fruit proceeds from it. For, 
firstly, what true baptism is, he expresses by these 
words : Washi?ig of regeneration, according to Tit. 
3:5, indicating thereby, that true baptism is peculiar 
only to the regenerate; that is, to the penitent. 
Secondly, what belongs to baptism he expresses by 
these words: The preached word; for, as the apostle 
declares, "Faith cometh by hearing, and hearing 
by the word of God, " Rom. 10:17. The preached 
word is therefore the means by which to attain to 
the faith, and faith is the foundation upon which 
truly to receive baptism. As necessary, then, as 
faith is, in order to be truly baptized, upon it, so 
necessary also is the preached word, in order to 
truly believe; consequently, Ansbert has justly joined 
the preached word to baptism, as a proof that it 
belongs to it, according to the words of Christ 
(Mark 16:15, 16): "Preach the Gospel .... he 
that believeth and is baptized. ' ' Thirdly, what fruit 
proceeds from such baptism, when it is accompanied 
with regeneration and the preached word of God, 
he expresses with these words: "By which mys- 
teries Christ still daily begets and brings forth unto 
himself heirs," which well agrees with the words of 
Paul, Gal. 3:26, 27: "Ye are all the children of 
God by faith in Christ Jesus. For as many of you 
as have been baptized into Christ have put on 
Christ." These, then, who by this means become 
children of God, also become his heirs and joint 
heirs with Christ. Rom. 8:17. Hence, said words 
of Ansbert are conformable to the holy Scriptures, 
and speak of the baptism of the regenerate, but in 
no wise of infant baptism. 

Page 569. Ansbert (on Rev. 21) teaches: "The 
trinity of the Godhead we dare not, and shall not 
pass by unnoticed, especially when we are baptized 
upon the confession of the holy Trinity, and are 
saved in the faith of the unity of the same." 

Here he again connects baptism with confession 
and faith, yea, he says that we are baptized upon 
confession, and saved in faith. Certainly, there is 
not a letter in the above passage, which savors of 
infant baptism, but every word denies, yea, opposes 
it, inasmuch as here such a baptism only is spoken 
of, as is received with faith and. the confession of 
the same; but that this can be done by infants, 
militates not only against the holy Scriptures, but 
also against nature. 

Page 574. Ansbert (on Rev. 1) says: "He that 
has been washed in baptism from dead works, and, 
after such washing, again commits sins unto death, 
it avails him nothing that he was washed; hence, 
the Lord, through Isaiah (chap. 1, verse 16), ad- 
monishes thus: 'Wash ye, make you clean.' He 
washes and cleanses himself, who commits no new 
sins after baptism. But he that conducts himself 
thus that after such washing, he again pollutes the 
white robe with sin, let him still not despair of re- 



mission, if he desires to be washed again; for there 
is yet another baptism, with which publicans and 
harlots are always baptized — and what other is it 
but the well-spring of tears? in which Mary Mag- 
dalene, polluted with many a stain of vice, and 
Peter, when he had thrice denied the Lord, washed 
themselves. ' ' 

This whole passage is a warning to those who, 
having committed sins unto death, were baptized 
for the remission of the same, that they should not 
rely upon this, otherwise they might be deceived; 
hence, against such, there are spoken these words: 
"He that after such washing again commits sins 
unto death, it avails him nothing that he was 
washed." Then follows an admonition, not to fall 
into new sins after baptism; yet that any who had 
fallen into them, should still not despair. But to 
such there is pointed out another baptism, namely, 
the baptism of tears, that is, weeping and sorrowing 
for committed sins. Then it is told what persons 
were once baptized with this baptism of tears, 
namely, publicans and harlots, Mary Magdalene, 
and Peter, for denying Christ. 

Judge now, whether the above-stated things can 
be done by infants, or whether they are peculiar 
only to the adult and intelligent, and we are fully 
confident, that, if you are impartial, you will choose 
the latter, and reject the former. 

About A. D. 938. — Very near the time of Ans- 
bert, a place is accorded, in this century, to Smarag- 
dus, who, having, it seems, at some time previous 
to his conversion, or, at least, to his enlightenment, 
maintained infant baptism, now gave such testimony 
concerning baptism as completely excludes infant 
baptism, inasmuch as he, writing of the nature, 
virtue, practice, and benefit of baptism, very closely 
follows the language of Christ and his holy apostles.* 

This appears from his exposition of the institution 
of Christ respecting baptism. 

"First," he writes: "all nations were taught, and 
then they were baptized with water; for it is im- 
possible for the body to receive the mystery of bap- 
tism aright, if the soul has not previously accepted 
the truth of the faith ; for they were baptized in the 
name of the Father, the Son, and the Holy Ghost." 
Again: "This excellent ordinance of baptism com- 
mands the apostles, first to teach all nations, then 
to incorporate them by the baptism of faith, and 
then, after faith and baptism, to teach them what 
they were to observe. ' ' Smaragdus, on Matt. 28. 

N. B. "Thus," says the writer who has recorded 
this, "the light of truth must shine forth in the 
midst of darkness; for, where did Christ institute 
another ordinance of baptism, for infants?" B. H., 
page 570, num. 7. 

Though this last passage is very acceptable and 
worthy of being considered, and confirms in no 
small measure the point we have in view we will 



* What Smaragdus has written on i Pet. 2, saying : " Such holy, 
pure, and innocent childhood, the mother, the church of Christ, 
gains through the grace of baptism," gave cause to consider whethei 
by the word cliililliniiil he meant infants of the cradle, and by the 
words grace of bap/ism, infant baptism ; but it is also interpreted as 
having reference to the believing children of God, according to Gal 
3 : 26, and to the baptism of believers, according to Mark 16 : 16. 
to the exposition, however, which he is stated to have made 
John 13, it is held that it took place before his enlightenment. 



As 



242 



MARTYRS MIRROR. 



nevertheless let the writer keep it to himself, it being 
only a comment on the aforementioned matter. 

We will, therefore, return to the matter itself, 
namely, to the words of Smaragdus, and we shall 
soon find that his aim was, to connect faith with 
baptism, yea, to admit no other baptism than that 
which is accompanied with the truth of the faith. 
For, what else does he intend to say with these 
words: "For it is impossible for the body to receive 
the mystery of baptism aright, if the soul has not 
previously accepted the truth of the faith ? ' ' May we 
not firmly conclude from this, that this man knew 
nothing of infant baptism, or, at least, that he, when 
he wrote this, utterly denied and rejected it? Cer- 
tainly, no one could oppose, or reject, infant bap- 
tism more flatly and plainly; for if it is impossible, 
as he says, to receive baptism aright without having 
previously accepted the truth of the faith, etc., he 
establishes that it is impossible to baptize infants 
aright, seeing they, because of their disqualification 
in regard to power as well as knowledge, cannot 
previously accept the truth of the faith. Unless 
some one would say that he held, that there is a 
certain faith, or germ of faith, as others call it, in 
infants from their birth (as was afterwards advanced 
by the Lutherans), upon which, some were wont 
to assert, they ought to be baptized. But this is 
easily refuted; for, besides this, that in the time of 
Smaragdus, as far as can be seen, they knew noth- 
ing of this hidden faith, or germ of faith, in infants, 
much less baptized them upon it, he plainly indi- 
cates that he is speaking of another faith, which he 
calls the truth of the faith, that is, a true and genu- 
ine faith; which true and genuine faith no one ever, 
to our knowledge, not even to the present day, 
claimed for infants, in order to establish infant bap- 
tism upon it. 

Moreover, Smaragdus required of the candidates 
for baptism, not only the truth of the faith, but also 
regeneration, as appears from his comments on 
John 3, where he says: "He that is regenerated 
through water and the Spirit, is invisibly changed 
into a new man, and from a carnal man is made a 
spiritual man; and he is therefore rightly called, 
not only spiritual, but also spirit." B. H., p. 573, 
num. 11. 

In this passage again there are several things 
mentioned, which indicate nothing else than that 
he is speaking of the baptism of adults. For, be- 
sides that the words, John* 3, were not spoken to 
an infant but to Nicodemus, a master in Israel, the 
circumstances adduced by Smaragdus in regard to 
it also indicate, that it is to be understood of none 
but adult persons. For, what else does he mean to 
say by the word regenerated, than that the baptized 
person who has previously truly prepared himself for 
baptism, gives up his old, earthly birth, and be- 
comes a new creature? Thus also, when he says 
that the baptized person is changed into a new 
man ; for, how shall any one be changed into a new 
man, who was not an old man before? And also, 
when he adds, that such an one, from a carnal man 
is made spiritual ; for, how is it possible, from a 
carnal man to become spiritual, if one has not pre- 
viously been carnal or lived after the flesh ? There- 



fore, to become spiritual, does not simply mean, to 
receive the Spirit of God, but to live after the Spirit, 
in the fear of God, and in all the Christian virtues. 
Gal. 5 : 21 — 24. 

This being so, we will leave the testimony of 
Smaragdus and proceed to others of his cotempo- 
raries, who held the same belief and left it to us in 
their writings. 

A. D. 952. — It is stated that in the time of the 
Emperor Otho the Great there lived and wrote, in 
Greece, a very virtuous and learned man called The- 
ophilact, who, writing on various matters of faith, 
also makes mention of baptism, not differing herein, 
as far as we have been able to ascertain, from the 
Anabaptists of the present day, but agreeing with 
them very well on the subject of baptism upon 
faith. 

Bapt. Hist., page 571, Theophilact on Luke 15, 
says: "As many of us as have been baptized have 
put on Christ. ' ' 

These are the words of Paul, Gal. 3:27, which 
the apostle does not speak to infants, but to the 
believing saints of the Galatian church, namely, that 
they had indeed, become children of God by faith, 
but had put on Christ by baptism." 

Continuing he says: "Then he puts on our hand 
(namely, to us who through baptism have put on 
Christ) the ring, the seal of Christianity, which 
works in us." Again: "Everyone that is bap- 
tized, is also made a child of God, yea, readopted 
as such ; he is also, when he is washed from sin, 
made a partaker of the fatted calf, and becomes the 
joy of the Father and his servants, the holy angels 
and men, even as one that has arisen from the 
dead, and who was lost, and is found." 

He here compares the candidates to the prodigal 
son who, repenting of his evil life, arose to go to 
his father, to seek grace, and was received by him 
with outstretched arms. Thus, he would say, it is 
also in baptism : The sinner seeks grace, confesses 
his sins, manifests sorrow for them, yea, .prays and 
supplicates for forgiveness. God, the Lord, who is 
the true Father of all men by reason of creation , 
meets him, embraces him with the arms of his grace, 
yea, pardons all his past sins, and, in token thereof, 
commands one of his servants to baptize him. This 
he compares to the putting on of the ring, saying: 
"Then he puts on our hand the ring, the seal of 
Christianity." What he further says concerning the 
killing of the fatted calf; and the joy of the Father 
and his servants, has regard to the joy that is in 
heaven over the repentance of such a penitent (and 
thereupon baptized) sinner, which is greater than 
over ninety and nine just persons, which need no 
repentance. Luke 15:7. 

Hence, when Theophilact compares the candidate 
for baptism to the prodigal son, in the manner 
shown above, it is evident enough, yea, as clear 
as midday, that he is treating of no other baptism 
than the baptism of adults, and this of such adults 
as manifest sorrow for their past sins. 

■Page 572. Theophilact on John 8, says : "Since 
Christ came to take away the sins of the world, we 
can obtain remission of sins in no other way than, 
by means of baptism (however properly speaking 



MARTYRS MIRROR. 



243 



the blood of Christ is the effective cause of the 
remission and taking away of sins), yet it is impos- 
sible that he that has not believed, be baptized 
(aright); hence, the unbeliever must afterwards die 
in his sins, for he has not put off the old man, be- 
cause he has not been baptized." . 

Though several things are said here, which con- 
firm our preceding explanation of the words ofThe- 
ophilact, we shall nevertheless notice only these 
words: "It is impossible that he that has not be- 
lieved, be baptized (aright);" for here certainly 
every baptism which is not reeceived with faith is 
denied ; hence, infant baptism cannot be admitted 
here, because it is without all faith, yea, it is utterly 
denied here. And thus, the words of Theophilact 
concerning baptism, are not only clear, but also 
Christian- like and apostolical. 

Page 572. Theophilact on 2 Cor. 3, says : "Even 
as silver, exposed to the sun, does itself emit rays, 
because the sun shines upon it ; so also we, when 
we are purified in baptism, by the Holy Ghost, and 
illumined by his rays, emit a spiritual radiance, per- 
ceived only in die soul, and are changed into the 
same image, by the Spirit of the Lord, to our 
glory." And, a little further on : " All believers are 
illumined in baptism by the Holy Ghost, that their 
souls shine (or, emit radiance) thereby." Again: 
' 'As we are all dead by one sinner, even so we are 
all made alive, and are risen through Christ, in bap- 
tism; and we justly recognize no one as believing, 
who lives after the flesh, that is, who leads the old, 
carnal life; but all who are regenerated by the Spirit, 
begin a new, spiritual life." 

The words which Theophilact speaks from or on 
2 Cor. 3, concerning the candidates, Paul speaks 
of believers ; and the simile borrowed by the afore- 
mentioned writer from the silver, which, when the 
sun shines upon it, reflects his rays, which he ap- 
plies to the candidates, who become illumined by 
the Holy Ghost, and reflect a spiritual radiance of 
virtues, confirms, in a good degree, that he is 
speaking of such candidates as can be illumined by 
the Holy Ghost, and live virtuously, to the honor 
of God, the edification of their neighbor, and to the 
salvation of their own souls. What he says after 
that, fully confirms our opinion, namely, that he is 
speaking of believing candidates ; for, this he clearly 
expresses with these words: "All believers are illu- 
mined in baptism by the Holy Ghost." What he 
adds finally, tends in the same direction, for he says 
that, "As we are all dead by one sinner (Adam), 
even so we are all made alive and are risen, through 
Christ, in baptism.'-' Who does not see that this 
making alive and rising (in baptism) has respect to 
the renewing of the old life, according to the teach- 
ing of Paul (Rom. 6:4): "Therefore we are buried 
with him by baptism into death: that like as Christ 
was raised up from the dead by the glory of the 
Father, even so we also should walk in newness 
of life. ' ' That this is his meaning, he indicates by 
the following words, when he calls those whom 
he has previously termed candidates, believers and 
regenerated persons, saying: "We justly recog- 
nize no one as believing, who lives after the flesh ; 
but all who are regenerated (thus he calls the 



candidates or the baptized) by the Spirit, begin a 
new, spiritual life." 

Page 573. Philophilact on 2 Tim. 1, says: "The 
Holy Ghost hovers over us at baptism ; now, if we 
keep this Spirit, and do not drive him away by 
wicked works, he keeps us and what we have re- 
ceived from God ; therefore, use all diligence, that 
you keep the Holy Ghost, and he, who has been 
given you, will also keep you." 

It seems that in the days of Theophilact there was 
a failing among some of the candidates, or, at least, 
among the unbaptized Christians, that, instead of 
stirring up the grace of the Spirit of God, which 
had been given them (after baptism), and thereby 
increasing and proceeding in virtues, they decreased 
and retrograded, yea, fell into wicked works. This, 
Theophilact opposed, warning them to be careful 
not to drive the good Spirit of God away from them 
by wicked works, seeing he will not dwell in a 
malicious soul, nor in a body that is subject unto 
sin. Wisdom of Sol. 1 : 4. 

Secondly, he admonishes them affectionately and 
consolingly, to keep the gift of the Holy Ghost (af- 
ter baptism), pointing out also, the means by which 
this could be done, namely, by avoiding wicked 
works, and using diligence, that is, such diligence 
by which the worship of God and the common edi- 
fication could be promoted. The consolation which 
he, for such, adds to his admonition, is expressed in 
these words : ' ' Therefore, use all diligence, that you 
keep the Holy Ghost, and he ... . will also keep 
you." But, what fruit his warning, and consoling 
admonition had on those persons, is not stated 
there; hence we will take our leave, and proceed to 
other writings which he has left.' 

Same page as above. Theophilact on John 3, 
says: "It is not enough for the preservation of pu- 
rity, to be baptized ; but one must also use great 
diligence, that the image of the sonship of God, 
which is represented in baptism, is kept unspotted. 
There are many who have received, in baptism, the 
grace of adoption as children of God, but who, 
through negligence, have not remained children 
of God unto the end. 

Here he greatly laments the apostasy of the chil- 
dren of God, namely, of those who, having been 
baptized, and having received the grace of adoption 
as children of God, but through negligence had 
apostatized so that they, as he calls it, had not 
remained children of God. Certainly, this was a sad 
matter; but notwithstanding we rejoice that in those 
times people were baptized upon faith (as has been 
shown above), that they might receive the grace of 
adoption as children of God ; and that there were 
yet persons (as appears from Theophilact) who taught 
this doctrine and reproved the opposing abuses; to 
which, has been our sole aim. 

Page 575. Theophilact (on 1 Tim. 6, where the 
apostle says: "Thou hast professed a good profes- 
sion before many witnesses"), writes: "This pro- 
fession takes place at the instruction of those who 
are to be baptized; and we profess by it that we will 
forsake Satan, and pitch our tent with Christ, that 
we may fully adhere to him." 



244 



MARTYRS MIRROR. 



How could any one speak more clearly and truly 
of baptism according to the institution of Christ and 
the practice of the apostles ? He says here, that the 
good profession of which Paul writes (i Tim. 6:12), 
took place at the instruction of those who were to 
be baptized; by which he indicates that in his time 
the candidates were not only instructed at and be- 
fore baptism, namely, in the Christian faith, but that 
they were also required to make a profession of 
what they believed, which consisted (as can be 
gleaned not only from Theophilact, but also from 
other writers of that time) of two parts: firstly, in 
the confession of faith in God and in his Son Jesus 
Christ; and secondly, in the renunciation of Satan, 
the world, the flesh, and all its lusts. 

Same page as above. Theophilact on Mark 1, 
says: "All who came to be baptized by John, were 
delivered through repentance from the bond of their 
souls, if they believed on Christ." 

He says of those who came to John's baptism, 
that they were delivered through repentance from 
the bond of their souls (that is, from sin), if they 
believed on Christ; by which he indicates that two 
things were required of those candidates, in order 
that they might be delivered from sin; 1. repent- 
ance-; 2. faith in Christ. Which things, since he 
adduces them for the instruction of his cotempo- 
raries, were also required of the candidates of his 
time, namely, that they had to repent and believe 
on Christ. For, to what purpose should he other- 
wise, by way of instruction, have adduced them? 

Page 581. D. J. Vicecomes {lib. 3, cap. 3, on 
Heb. 6), quotes from Theophilact: "When you 
were to be baptized, you repented of dead works, 
that is, rejected the works of Satan." 

In Lib. 5, cap. 37. Vicecomes expresses the opin- 
ion, that in the time of Theophilact the holy Supper 
was still administered to the baptized, after baptism. 

Whether we cast our eyes upon the words of 
Theophilact, or upon those of Vicecomes, we see 
that both tend in the same direction. As regards 
the words of Theophilact, he informs us concerning 
the candidates of his time, that they, before baptism, 
or, at least, when they were about to be baptized, 
repented of dead words, which, as every one knows, 
can only be done by adults, and not at all by infants; 
for, one that is to desist from dead works, and re- 
pent, must first have committed dead works; this 
is incontrovertible. 

As to the words of Vicecomes, they confirm the 
foregoing; for, if the holy Supper was then adminis- 
tered to the baptized after baptism; which Supper, 
as is taught in 1 Cor. 1 1 : 27, had to be received with 
proper examination, and qualification, as, accord- 
ing to history, was then still done, it follows that 
the baptism of infants could not have been main- 
tained among those who practiced this, seeing in- 
fants are unfit for such examination and qualification, 
and, consequently, also unfit to become partakers 
of the holy Supper, which Vicecomes also notices; 
for, referring, in the same place, to some among the 
Romanists, he says: "But when the baptism of in- 
fants was introduced, they [the infants] did not 
understand the virtue of the heavenly food, the 
church abolished this custom (namely, of adminis- 



tering the Supper to the baptized), that this holy 
sacrament might not be dishonored thereby." 

From this it is quite evident, that at that time, 
not only some who had separated from the Roman 
church, but even some who belonged to the Roman 
church (perhaps, whole churches of the Romanists), 
still had the custom of administering the holy Supper 
to all that had been baptized, and this with all 
proper devotion; so that in those churches, it seems, 
nothing was known, even as late as that time, ot 
infant baptism, or, at least, that it was not observed 
there, until the Pope, or some council ordained 
otherwise; for this is clearly expressed in the words: 
' ' But when the baptism of infants was introduced, 
the church abolished this custom." 

Touching what is adduced {B. H., p. 308, from 
D. Vicecomes, lib. 5, cap. 37), concerning the infant 
Supper, as though it might have obtained in the 
time of Theophilact, it is refuted by the writer him- 
self, in said passage; for he explains it as having 
reference to the Supper of believing, baptized Chris- 
tians, saying, that it was administered to the bap- 
tized till infant baptism came into vogue, and that 
it was then (because infants were unfit for it) abol- 
ished. 

In regard to this, the writer who records it, has 
the following words to the shame of those who did 
so: "Cannot these foolish saints," says he "for the 
same reason, also abolish infant baptism, which is 
not a less, but, on account of the effectual regener- 
ation, a greater sacrament, than the Supper?" 
B. H., page 308. He means to say: If the Supper, 
which it was customary to administer to believers 
after baptism, was abolished, when infant baptism 
came into vogue, because infants have not the ability 
to worthily prepare themselves for the Supper; how 
great a folly is it, then, that infant baptism was not 
also abolished for the same reason; seeing that not 
less, but more, is required for baptism than for the 
Supper, namely, an effectual regeneration! For 
which reason also baptism is a greater sacrament 
than the Supper. Certainly, this was a forcible 
argument in refutation of those who, having intro- 
duced infant baptism, had therefore abolished the 
Supper which used to be administered after baptism; 
and who considered infants better qualified for bap- 
tism than for the Supper. 

About A. D. g8o.—Bapt. Hist., pages 578, 579. 
Vicecomes quotes from Simon Metaphrastes, lib. 1, 
cap. 5, the following occurrence: " That Theridates, 
with his wife and the chief persons of the land were 
baptized in the river Euphrates." 

Page 580. "Greg. Martyr enjoined upon Theri- 
dates and those who desired to be baptized, a fast 
of thirty days, then instructed them one after an- 
other, and thereupon baptized them in the Eu- 
phrates." From Vicecom., lib. 3, cap. 6. 

D. Vicecomes {lib. 1, cap. 14), relates how 
Namesius, came to the water, towards evening, 
descended into it, and was baptized, in the name 
of the Father, the Son, and the Holy Ghost. From 
Mctaphr., in vita Steph. 

In lib. 3, cap. 3, he writes, how Olympius, with 
his wife, Exuperia, and his only son, Theodulus, 
in the night came to Sympronius, fell down at his 



MARTYRS MIRROR. 



245 



feet, and said: "We have recently learned to know 
the power of Christ, that he is truly God. We 
therefore pray thee, to see that we receive baptism, 
in the name of Christ, whom thou preachest." 
Sympronius answered them: "If you repent with 
your whole heart, God will be so gracious as to 
receive you as penitents." Then said Olympius: 
"This we will immediately do." From Metaphr., 
in vita Steph. B. H., page 579, num. 10. 

Page 580, 7ium. 14. "This same Olympius, when 
he desired to become a Christian, was bidden to 
break the idols with his own hands, to melt the 
gold and silver of which they were made, with fire, 
and to gather the poor, and distribute it among 
them. This, the writer says, Olympius faithfully 
did." D. Vicecom., lib. 3, cap. 13. 

Note. — Page 851, it is related of Placidus, his 
wife Trajana, and his two sons, how they went to 
the teacher, etc. ; and how the latter instructed and 
eventually baptized them; changed their names; 
administered the Supper to them; wished every- 
thing good to them, and said: "Depart! the true 
peace of Christ go with you." From Metaphr., 
according to Vicecom., lib. 5, cap. 45. 

Still other similar examples, which it would take 
too long to recount, are adduced in said place, and 
elsewhere, in the History of Baptism. The persons 
mentioned in all these examples, thos,g who were 
baptized as well as those who baptized, we pass by 
without commenting on them; our object here being 
simply to show that said Simon Metaphrastes, who 
is stated to have lived and written about this time, 
described the foregoing matters as good and praise- 
worthy examples of the believing, baptized Chris- 
tians, and left them to posterity, for instruction. 

About A. D. 1000. — Or at the close of the tenth 
century, there is noticed in Jacob Mehrning's His- 
tory of Baptism, Fulbertus Carnotanses, who com- 
pares the descending in baptism to the burying of 
Christ in the earth, and the arising from baptism 
to the resurrection of Christ from the grave, or, 
properly speaking, to the awakening of Christ to 
life.* 

His own words can be found, translated into 
: German, page 581, from Fulbert. Carnot. in Epist. 
ad Adcodatum. Herewith we conclude our account 
of baptism in the tenth century, and proceed to the 
pious martyrs who suffered in those days for the 
name of Jesus Christ. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE TENTH CENTURY. 



SUMMARY OF THE MARTYRS WHO SUFFERED IN 
THE TENTH CENTURY. 

[About the year 910, we again refer to Giselbert 
(see our Account of Holy Baptism), who teaches, 



* What Fulbertus says, in this comparison, of baptism, is, as 
far as the sense is concerned, identical with that which Paul, Rom. 
6:4, declares of the baptism of believers, saying: "Therefore we 
are buried with him by baptism unto death : that like as Christ was 
raised up from the dead by the glory of the Father, even so we also 



as it were, ior the consolation of the martyrs who 
could not receive water baptism, that it is in God's 
power to show mercy to them on account of their 
good will. 

Lamentable persecution of the Christians in the 
region of Cordova, by the Arabians, instituted by 
their King Habdarrhaghman, A. D. 923. 

Eugenia, an upright Christian woman, beheaded 
for the testimony of Jesus Christ, near Cordova, in 
said year, 923. 

Pelagius, a lad of thirteen years, beheaded after 
his arms and legs were cut off, on account of the 
true Christian faith, at Cordova, A. D. 925. 

An extract from the account of P. J. Twisck, 
touching the martyrdom of the youth Pelagius. 

Note containing further explanation respecting 
the confession of faith of Eugenia and Pelagius. 

Of the cruel persecution instituted by the Danish 
King Worm against the Christian believers, 
A. D. 926. 

A note- containing further explanatory remarks 
concerning the last-mentioned persecution, and that 
other similar persecutions are to be understood and 
explained in the same manner. 

A deplorable persecution of the Christians, caused 
by Udo, the Sclavonian prince, A. D. 950. 

Marginal note, of the terrible pillage and burning 
perpetrated by the Saracens among the Christians 
in Syria, A. D. 964. 

Circumstantial account of the severe persecution 
of Christians by the Vandals, in the borders of Ham- 
burg, Brandenburg, Havelburg, and the adjacent 
countries, A. D. 984. 

Marginal note, how, seven years afterwards, 
namely, A. D. 991, the Normans came from Den- 
mark into Germany, and there, for about forty 
years, greatly vexed the Christians; and that the 
Arabians, from A. D. 622 to 1300, committed much 
mischief in nearly every country of Europe, or 
Christendom.] 



should walk in newness of life 



ABOUT THE YEAR, A. D. 910. 

In our account of holy baptism for A. D. 910, we 
introduced the very learned, but, by his adversaries, 
much accused, Giselbert, who, through the exigency 
of that time, had to live under the Roman church, 
though he decidedly opposed her superstitions, es- 
pecially in the matter of baptism. He taught con- 
cerning holy baptism as connected with regeneration 
and a good will. He also added, for explanation 
(on John 3:5): "If any one (through obstacles, or 
otherwise) cannot receive external baptism, it is in 
God's power to graciously accept his good will." 
Ex. Cent Magd. 10, cap. 4. Bapt. Hist. , 2d part, 
page 567. 

Hence, when Giselbert here consoles, in some 
measure, those who, from necessity, had to remain 
without baptism, with the mercifulness of God, who 
has it in his power to show mercy, even in the ab- 
sence of baptism, to those who are of a good will, 
it seems that at that time there must have been an 
oppression or persecution of the Christian believers; 
for at such times it frequently happens that there are 
I people of a good will, namely, who desire to be 



246 



MARTYRS MIRROR. 



baptized upon the true faith on Jesus Christ, but 
who nevertheless, on account of the persecution, and 
the dispersion of the churches and their teachers, 
cannot attain to it, as we have shown by living ex- 
amples, in different places of our account of the 
martyrs. 

Thus, when people who had not been baptized, 
yet had a desire to be baptized, were apprehended 
and put in bonds for the testimony of the Lord, it 
was frequently seen, that they could not obtain com- 
plete peace in their hearts, though they firmly be- 
lieved in the Lord, and had resolved to give expres- 
sion to, and confirm, such faith not only by words, 
but also in deed, yea, with their blood and steadfast 
death. On these occasions, or against these emer- 
gencies, the pious and soul-seeking teachers often 
consoled such people, strengthened their hearts, and 
caused them to hope instead of despair; since God 
has it in his power, to show mercy to, yea, to save, 
such, even without baptism, for the sake of their 
good will or intention, if it has not been neglected 
on purpose and presumptuously. 

This the above mentioned Giselbert taught, and 
thus he consoled the well-disposed unbaptized; 
hence, our foregoing conclusion may be regarded as 
true, namely, that there was, at that time, a perse- 
cution on account of the word of the Lord, which 
made it necessary to add said consolation for the 
aforementioned persons. But as this is based merely 
on a probable conjecture, since it is not expressed in 
clear words, we will leave it, and give an account of 
a certain persecution which, about thirteen years 
after this, was raised by the Arabians against the 
Christians, and ended after much misery and 
distress. 



A LAMENTABLE PERSECUTION OF THE CHRISTIANS 
IN THE REGION OF CORDOVA, BY THE ARA- 
BIANS, INSTITUTED BY THEIR KING 
HABDARRHAGHMAN, A. D. 923. 

A. D. 923, a terrible persecution was raised by 
the Arabians against the Christian believers, in the 
region of Cordova. This occurred mainly through 
the wickedness of the Arabian King Habdarrhagh- 
man IV., who allowed himself to be called protector 
of the law of God, and king of the believers ; but, 
being filled with bitter hatred against the true law of 
Jesus Christ, and, consequently, also against the 
true Christian believers, he considered and declared 
all Christians unbelievers and despisers of the law of 
God. But he did not stop at this, but raged against 
them in an awful manner, yea, persecuted them with 
fire and sword. One thing, however, in connection 
with this grieves us to the very heart, namely, that 
the records of the pious witnesses of Jesus Christ 
who were killed by him, have all been lost, except 
of two, namely, Eugenia and a youth of thirteen 
years; of whom we shall give an account presently. 
Touching said persecution, compare A. Mell., 
2d book, fol. 312, col. 2, with Ruderic, Archiep. 
Tolet., and Alii. Rer., Hisp. Script. 



EUGENIA, AN UPRIGHT CHRISTIAN WOMAN, BE- 
HEADED FOR THE TESTIMONY OF JESUS 
CHRIST, NEAR THE CITY OF COR- 
DOVA, A. D. 923. 

It is recorded that A. D. 923, an upright Chris- 
tian woman, called Eugenia, was apprehended in the 
aforementioned persecution, and, remaining stead- 
fast in the confession of the faith in the Son of God, 
was beheaded, on the sixteenth of March, A. D. 923, 
through the tyrant and persecutor Habdarraghman. 

It is stated that in digging the foundation of some 
building, in a village called Marmolejos, near Cor- 
dova, where she was martyred, an epitaph was 
found, the first letters of each line of which spelled 
her name: Eugenia Martyr, that is, Eugenia the 
Witness (namely, of Jesus), as a token that she had 
died for the testimony of Jesus her Savior. There 
could be gathered from it, further, the time when 
this took place, as well as the manner in which she 
was put to death, namely, that she was beheaded 
with the sword, at the time indicated above.* 



PELAGIUS, A LAD OF THIRTEEN YEARS, AFTER 
MUCH SUFFERING FOR THE TRUE CHRISTIAN 
FAITH, AT CORDOVA, HAS HIS ARMS AND 
LEGS CUT OFF, AND IS FINALLY BE- 
HEADED, A. D. 925. 

It is stated that about two years after, namely, 
A. D. 925, a lad of thirteen years, called Pelagius, 
was put to death for the name of Christ, in Cordova, 
which occurred as follows: His uncle, Ermoigus 
(who by some writers is called a bishop), having 
been apprehended and imprisoned at Cordova, by 
the Arabian King Habdarrhaghman, said Ermoigus, 
in order to be released, left his nephew, who was 
then only about thirteen years old, in his stead, as a 
pledge, which for more than three years was not re- 
deemed, either through the neglect of his friends, 
or because the King would not let go the youth , 
who was now very comely and well-mannered. 

In the mean time, this lad exercised himself dili- 
gently in the Christian religion, to prepare himself 
for his martyrdom, which seemed to him to be draw- 
ing near. When he was about thirteen and a half 
years old, he was brought before the King, and, 
standing there, immediately began to confess his 
faith, declaring that he was ready to die for it.t But 
the King, having in view something else than to 
hear the confession of the Son of God, or of the 
Christian faith, proposed to the youth, who was 
quite innocent in evil, some improper things, which 
this hero of Christ valiantly and in a Christian man- 
ner refused, willing rather, to die an honorable death 
for the name of Christ, than to live shamefully with 
the devil, and pollute both soul and body with such 
an abominable sin. The King, hoping that he could 
yet be persuaded, commanded his servants to ply 



* For further comments respecting Eugenia's confession of 
faith, see the explanation which we shall append to the account of 
the death of Pelagius. 

f To die for the name of Christ, our author says. 



MARTYRS MIRROR. 



247 



him with fair promises, to the effect, that, if he would 
apostatize, he should be brought up with royal 
splendor at the court of the King. But the Lord, 
in whom he trusted, strengthened him against all 
the allurements of this world, so that he said: "I 
am a Christian, and will remain a Christian, and 
obey only Christ's commands all the days of my life. ' ' 

The King, seeing that he remained steadfast, was 
filled with rage, and commanded his guards to take 
him, suspend him by iron tongs, and pinch him 
and haul him up and down until he should either 
die or renounce Christ as his Lord. But having un- 
dergone all this, he was as fearless as ever, and re- 
fused not to suffer still more tortures, even unto 
death. 

When the tyrant perceived the immovable stead- 
fastness of this youth, he commanded that they 
should cut him limb from limb, and throw the pieces 
into the river. As he thus stood before the King, 
dripping with blood, from his previous tortures, he 
prayed to none than to Jesus Christ our Lord, say- 
ing: "O Lord, deliver me out of the hands of my 
enemies." When he lifted up his hands to God [in 
prayer], the executioners pulled them apart and cut 
off first one arm, and then the other; thus also his 
legs, and, lastly, his head. When this was done, 
the pieces were thrown into the river. 

Thus this young hero and pious witness of Jesus 
Christ ended his life, on the 29th of June, A. D. 925, 
his martyrdom having lasted from seven o'clock in 
the morning until evening. See the first mentioned 
writer, who has given the account of the Arabian 
persecution, on the page referred to, third column, 
compared with Raguele in Append., ab Eulog., 
super Pelagium. 



EXTRACT FROM THE ACCOUNT OF P. J. TWISCK, 

TOUCHING THE MARTYRDOM OF THE 

YOUTH PELAGIUS. 

"When Habdarrhaghman, the King of the Ara- 
bians, had, from bishop Ermoigus, his nephew 
Pelagius, as a pledge or hostage, the tyrant tore 
him with red-hot tongs; and, having been torn limb 
from limb, he was thrown into the nearest river, 
when he was scarcely thirteen years old." Chron., 
iot/1 book, fol. 329, col. 1, from Merulae., fol. 621. 

Note. — Neither of Eugenia nor of the youth 
Pelagius have we been able (as in the case of other 
martyrs before these), to ascertain the particulars of 
their confession of faith, though we have exerted 
ourselves not a little in this direction. It is almost 
as if the records which no doubt treated more fully 
of it, were buried in the earth, like the epitaph of 
Eugenia. O, that this were certain, and that the 
spot were known — without contradiction, no pains 
would be spared to obtain them, if it were possible; 
since thereby, according to our opinion, the bright 
light of evangelical truth would come to light pure 
and clear in many points; whereas now, others, 
especially those of the Roman church, have, when- 
ever it has pleased them, dimmed and perceptibly 
obscured, with the smoke of their human inventions, 
the blessed confessors of Jesus Christ and their con- 
fessions. 



But what do our lamentations avail? We must 
content ourselves with what has remained. It may 
be that said particular confessions, together with the 
records of the suffering and death of many other 
martyrs (of which we spoke in the beginning) were 
lost through the violence of the persecution, or per- 
ished in some other way. 

This persecution has not been so fortunate an one 
for the searchei's of ancient memoirs, as some of the 
preceding ones of which we know; for these other 
persecutions already spoken of, however severe and 
fierce they may have been, besides giving clearer 
light as regards the confessions, have through the 
carefulness of some writers, generally furnished and 
left for remembrance, a respectable number of mar- 
tyrs either mentioned or unmentioned; while this 
persecution, although very many were slain in it, 
tells us of but two persons. 

But though we, unable to obtain more, must con- 
tent ourselves with the bare circumstances, still the 
aforementioned martyrs, Eugenia and Pelagius, 
shall not be esteemed the less by us; yet not, that 
we would regard -them without fault in all points, for 
who on earth is perfect? but we hold that they were 
free from such blemishes as separate one from Christ 
or deprive him of the name of a true martyr, though 
he might suffer for his faith's sake. The uprightness 
of said persons, in faith as well as in life, may readily 
be inferred from the circumstances mentioned in the 
account of the ancients, which, though brief and few, 
nevertheless indicate these things. 

What the faith of Eugenia and Pelagius was, 
appears from their confessions. Eugenia is for this 
reason called martyr, which signifies according to 
the Greek language, the witness; by which name, 
even in and about the time of the apostles, those 
were wont to be called, who had laid down their 
lives, or, at least, had suffered much, for the pure 
and genuine testimony of Jesus their Savior. 

Of the youth Pelagius, the authors write that he 
confessed his faith and declared that he was ready to 
die (upon said faith) for the name of Christ. Also, 
that in his suffering he called upon no other than his 
Lord Jesus Christ, saying: " O Lord, deliver me out 
of the hands of my enemies." 

Concerning the life of both of these martyrs, it 
appears to have been upright in every respect, as 
regards the grand resolution which each severally 
had — not only to confess the Lord with the mouth, 
and to follow him with works in the regeneration, 
but also to honor and magnify his holy name, by 
offering up their lives through a violent death ; as 
well as that" they not only had resolved and deter- 
mined to do this, but also actually fulfilled their 
resolution, which is the most important of all. 

From the accounts given we have learned that 
Pelagius said: "I am a Christian, and will remain a 
Christian, and obey only the commandments of 
Christ all the days of my life. ' ' He desired to obey 
only the commands of his Savior, and not human 
inventions, and this, to the end of his life; which he 
also did, according to his ability. Moreover, we 
have not found anything, either of Eugenia or of 
Pelagius, in authentic writers, which conflicts with 
the above good testimony respecting the faith and 



248 



MARTYRS MIRROR. 



life of said two persons; nor of priestcraft, nor of 
papal or episcopal inventions, nor of Roman facti- 
tious practices, although these things were much in 
vogue at that time. With this, we think to have 
treated the matter sufficiently, and hence we will 
leave it and proceed in our account. 



A CRUEL PERSECUTION, INSTITUTED BY THE DAN- 
ISH KING WORM AGAINST THE CHRISTIAN 
BELIEVERS, A. D. 926. 

It is recorded that A. D. 926, there appeared, 
from another quarter than the one of which we have 
spoken, namely, from Denmark, a cruel tyrant who 
was King of said country, and whose name accorded 
well with his deeds. His name was Worm, and 
whatever he did was gnawing, biting, and devour- 
ing, so that he inflicted much vexation, misery and 
grief upon the followers of the Christian faith, in 
persecuting, tormenting, and, as appears, killing 
and destroying them. 

Of this tyrant, P. J. Twisck makes mention with 
these words: "At this time, there was in Denmark, 
King Worm, a cruel tyrant and persecutor of the 
Christian faith." Chfon., fol. 329, col. 1, from 
Leonh., lid. 4, fol. 190. 

Note. — King Worm was not the first tyrant that 
had arisen in Denmark, seeing we spoke in the pre- 
ceding century of the tyranny which the Danes then 
practiced against the Christian believers. Just be- 
fore the account of this Danish persecution we 
lamented, and this, for good reasons, that not more 
than two martyrs are mentioned in the whole perse- 
cution; and but very little of their confessions, ex- 
cept the circumstances. But here we have still more 
reason for regret, since not a single person is men- 
tioned of all those who were persecuted and mar- 
tyred, though their number, it seems, was very 
great. Moreover, their confession of faith, upon 
which, nevertheless many, to all appearance, suf- 
fered and were martyred or put to death, is not 
mentioned at all. Still, this matter, is not utterly 
devoid of light or information, seeing it is stated of 
the tyrant who instituted said persecution, that he 
was a persecutor of the Christian faith. 

Whether, then, he persecuted all who bore the 
name of Christians, or only the Christian believers 
(who seem to have been had in view here), it is 
evident, that the true and sincere believers, who, 
having no settled place of abode, being scattered 
throughout the world, did not escape; for they nec- 
essarily often had to live among the nominal, yea, 
among the wicked Christians, with whom they fre- 
quently, when distress arose, had to suffer, though 
not for the same reason. I will not speak of the fact 
that the wicked Christians themselves, whenever it 
pleased them, persecuted the faithful and good 
Christians exceedingly, and, after many torments, 
put them to death in a worse manner than the hea- 
then did ; so that, to all appearance, said tyrant, 
when he persecuted the Christian believers, or, as 
our author says, the Christian faith, he puts to 



death not a few, or, at least here, and there'some, 
of the orthodox and true Christians, on account of 
their faith ; besides what they often had to suffer 
from others. 

Here we will let the matter rest, and will take a 
similar view, and judge in like manner, according 
to the nature and rule of divine love, also of other 
persecutions of the Christian believers, of which we 
may subsequently speak; taking care, however, not 
to present persecutions concerning which there may 
be evidence that those persecuted were not faithful 
and sincere, but merely apparent or professed Chris- 
tians; for the former, we shall search, but the latter 
we shall avoid. We shall now proceed in our task. 



A MISERABLE PERSECUTION OF THE CHRISTIANS, 

CAUSED BY UDO, THE PRINCE OF THE SLAVES 

(SLAVONIANS), A. D. 950. 

About twenty-four years after the beginning of 
the aforementioned persecution, instituted by the 
Danish King, a very dark cloud arose over the 
Christian believers, from Slavonia, which threat- 
ened a heavy rain or outpouring of the blood of the 
innocent and defenseless Christians. For, one Udo, 
Prince of the Slaves, manifested himself very cruelly 
against the Christian believers, and proved to be a 
great tyrant over them. But he finally received his 
reward from one of his own stamp, though a Saxon, 
who took his life. Concerning this, we read in 
Chron. van den Onderg., page 334, col. 2, the fol- 
lowing words (except the parenthesis): "Udo, the 
Prince of the Slaves, an atrocious persecutor of the 
Christians, and a great tyrant (who lived at this 
time), was thrust through by a Saxon." From Hist. 
Andr.,fol. 182. 

Compare this account with the explanation con- 
tained in the note on the persecution of A. D. 926; 
as the circumstances of the persecution of A. D. 950 
must be explained in the same manner. 

Note. — A. D. 964, fourteen years after the last 
persecution, the Christians in Syria had to suffer 
much; yet not so much on their bodies as in their 
property. This was done through the violent pil- 
lage and burning perpetrated by the Saracens, of 
which I have found this account, among others: 
"A. D. 964, in the reign of this Emperor (namely, 
N. Phocas, the fifty-seventh who reigned in the 
Orient, at Constantinople), the Saracens did great 
damage to the Christians in Syria, by robbing and 
burning." See P. f. Tzuisck, page 340, col. 1, from 
Chron. Melancth., lib. 4. Who shall say that this 
was not brought upon them on account of the con- 
fession of the Christian faith? or that among said 
people there were not some faithful and sincere 
Christians, who suffered for living according to their 
true faith? This could hardly be said, much less 
proved, since the orthodox, though sometimes few 
in number, could be found in almost every country; 
however, since said matter is obscure, we will not 
enter further into it. 



MARTYRS MIRROR. 



249 



A SEVERE PERSECUTION OF THE CHRISTIANS, BY 
THE VANDALS, IN THE BORDERS OF HAM- 
BURG, BRANDENBURG, HAVELBURG, 
AND THE ADJACENT COUNTRIES, 
A. D. 984. 

In the time of Emperor Otho III., or A. D. 984, 
Mistavus, King of the Vandals, instituted (accord- 
ing to the testimony of the ancients) a severe perse- 
cution against the Christian believers, in the borders 
of Hamburg, Brandenburg, Havelburg, and the 
adjacent countries; we will say nothing of his tyr- 
anny at Altenburg, since this, as can be seen, was 
directed chiefly against the Romanists. 

This persecution was caused by the hatred which 
the King of the Vandals held against Otho III., 
because the latter, having intended to give him his 
daughter in marriage, afterwards refused to do it, 
on account of the opposition of Theodoric, Mar- 
grave of Brandenburg, who said that he ought not 
to give such a noble maiden to a dog (so he called 
Mistavus, the King of the Vandals). Mistavus, 
enraged at this, resolved to revenge himself of it, 
yet not on those who had injured him, namely, 
Otho and Theodoric, who were the chiefs of said 
countries; but on their subjects, who were certainly 
quite innocent of that which their chiefs had done; 
but this is generally the case that subjects must 
suffer for the misdeeds of their rulers. 

He then assailed those Christians who lived near- 
est, persecuting them in an atrocious manner, a 
grievous matter for human nature, but pleasant for 
the spirit, namely, of those who, through love, were 
inseparably united to their God and Savior, and, 
hence, could say with Paul: "Neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come, nor height, nor 
depth, nor any other creature, shall be able to sep- 
arate us from the love of God, which is in Christ 
Jesus our Lord." Rom. 8:38, 39. 

Concerning the tyrant Mistavus, the author of 
their distress, it is stated that he raised a violent 
persecution, A. D. 984, against the Christians living 
in the countries lying nearest; also, that Hamburg, 
Brandenburg, and Havelburg, had their share of 
said persecution. Compare P. J. Tzcisck, page 348, 
col. 2, with the account of Mcritla, fol. 649, and 
Georg. Hist., lib. 5. 

The reader, in order to understand aright our 
object in noting this persecution, will please read, 
and accept as explanatory of the last mentioned 
persecution, the different notes which we have 
placed throughout this century. 

Note. — Seven years after the persecution which 
we have just related, namely A. D. 991, the Nor- 
mans came from Denmark into Germany, where 
they began to greatly vex the Christians, which 
lasted about forty years, that is, for over thirty 
years after the close of this century. P. J. Twisck, 
Chron., page 351, col. 1, from Chron. Avont, lib. 4. 
Vine, fol. 502. Morover, that the Arabians (of 
whom we made mention in our account of the first 
open persecution in this century, for the year 923), 
not only at this time, but from A. D. 622 to 1300, 



like a swarm of destructive grasshoppers, overran 
nearly every country of the known world, to the 
great distress and misery oi many Christian be- 
lievers, can be read at large in the history of the 
Turks; of which brief mention is made in A. Mell., 
2d book, fol. 312, col. 4, and fol. 313, col. 1. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE ELEVENTH CENTURY. 



SUMMARY OF BAPTISM IN THE ELEVENTH CENTURY. 

[In the beginning of the eleventh century, the 
celebrated Anselm is introduced, who declares that 
baptism is the "fulfilling of all righteousness;" that 
the baptism of Christ is a " washing of water in the 
word;" that every one, in his day, was baptized in 
the name and the faith of God; that believers were 
then baptized upon, or in the name of Christ; that 
the adults had first to be instructed in the Christian 
doctrine; that after baptism one must not again lay 
the foundation of repentance from dead works, 
Heb. 6:1 — 3; that believers are brought into the 
church of Christ (understand, through baptism); 
that the twelve Ephesian men (Acts 19) were re- 
baptized by Paul. 

Algerus speaks of. the power and operation ol 
God in baptism ; also, that the lasciviousness of the 
flesh is quenched or washed off in or through bap- 
tism. 

Buchard of Worms gives an excellent explanation 
touching baptism, saying that the examinations in 
the faith were for the the purpose of ascertaining 
whether the holy words of the faith confessed, were 
rooted deeply in the heart of the candidate, and 
whether he intended to continue steadfastly in the 
faith. 

Lanfrancus opposed infant baptism. 

The testimony of Bruno and Berengarius against 
infant baptism as well as against transubstantiation is 
presented and amply commented on; the time when 
they began their doctrine, and when they finished 
the same; also their death. 

A certain book of ceremonies by the ancient Be- 
roldus is introduced ; what we read in it concerning 
baptism: namely, of the first address made to the 
novices at baptism, the way of wisdom and faith, 
being presented to them. 

An account of Ado.Trevirensis, and to what he 
admonished the candidates of his time; also, how he 
baptized the believing woman Syranna and her son, 
after previous instruction. 

The last witness adduced about baptism is Juo of 
Carnuto, who, besides various other matters, makes 
this salutary and true declaration with regard to bap- 
tism: "That the novices would confess the creed 
before baptism ; that they were then, while answer- 
ing, washed from the old wickedness ; that their 
baptism took place on the holy Easter Sabbath, and 
that they were first instructed ; that those who de- 
sired baptism had to throw off, by prayers, the yoke 
of the devil ; that they were asked : Do you believe 



250 



MARTYRS MIRROR. 



on God," etc. Thereupon it is noted what said 
passages of Juo indicate. Finally it is shown that he 
also opposed monachism, discrimination as regards 
food. Conclusion.] 



The thousandth year is finished ; we have come 
to the years that follow it; which time is called the 
eleventh century. We will wander through it in our 
thoughts, and investigate how it then stood with 
the true church of God, whether the ordinances of 
Christ, especially in the matter of baptism; and its 
requirements, were rightly observed. In order to 
begin and finish this aright, we will turn to some 
of the ancient authors who wrote about the condi- 
tion of said matters, at that time, or, at least, who 
subsequently made mention of what then occurred 
with regard to religion. 

About A. D. ioio, or, as Jacob Mehrning puts 
it, "In the beginning of the eleventh century," there 
manifested himself, by various writings, the cele- 
brated arid almost universally known Anselm, who, 
having at one time, it seems, advocated infant bap- 
tism, with divers forcible, yet human arguments, 
now and also subsequently showed, that the oppo- 
site belief had taken root in him; concerning which, 
it is stated, that there have remained even to the 
present day, several excellent things, which cannot 
well be reconciled with infant baptism, yea, which, 
when viewed with spiritual eyes, militate against it. 
Of these we will present a few as examples, confi- 
dent that, if you judge impartially, you will concur 
with us, or, at least, assent to it.* 

In Bapt. Hist., page 582, from Cent. Magd. XI, 
cap. 4, of baptism, Anselm teaches on Matt. 3, that 
baptism is necessary, and says: "Baptism is a ful- 
filling of all righteousness ; a man may be never so 
righteous, pious, benevolent, abstemious, and chaste, 
yet, it avails him nothing, if he lacks the grace of 
holy baptism." 

It is evident that Anselm has regard here to what 
Jesus Christ our Savior said to John, when the latter 
refused to baptize him with water. ' ' Suffer it to be 
so now," the Lord said, "for thus it becometh us 
to fulfill all righteousness," Matt. 3 : 15; which took 
place, according to Luke 3 : 23, when Jesus began 
to be about thirty years of age, and the people, who 
came from Jesuralem, were baptized by John in 
Jordan. 

It having been observed then that Anselm has 
regard to the baptism of Christ, and that Christ calls 
it the fulfilling of all righteousness, it is manifest, 
that he does not speak of infant baptism here, since 
in the same no righteousness at all, much less, all 
righteousnes, can be fulfilled ; which is the more 
obvious, when he says, in the same place, that how- 
ever righteous, pious, benevolent, abstemious and 
chaste one might be, it would avail him nothing, if 



* With regard to what is attributed to Anselm, concerning the 
suspicion in reference to infant baptism, namely, that he (on Eph, 4 
and Hebr. 10.) agreed with Meginhard (dc Fide at Gimt/i.), we let 
those say, who can show more evidence of it, than we have yet met 
with. In the mean time, we have weight}' reasons, which induce us 
to show the contrary concerning him. The same is true also with 
regard to what he is said to have written, touching said doctrine, on 
Matt. 15; 1 Cor. 7, and in Concordia Gratia, and lib. Arbitrii, etc.; 
which things as well as the above, we leave without comment, re- 
serving our explanation of them to ourselves. 



he lacked the grace of holy baptism: for, righteous- 
ness, piety, etc., are not exercises or works of in- 
fants, but only of intelligent, yea, of devout per- 
sons. 

On the same page, Anselm, on Ephes. 5, says: 
"The baptism of Christ is a washing of water in the 
word ; if you take away the water, it is no baptism ; 
if you take away the word, it is likewise no bap- 
tism." 

What else is indicated thereby, than that the 
word of God cannot be separated from baptism ? 
which word of God, in baptism, does not consist 
simply in this, that a few words of holy Scripture 
are pronounced in or over baptism, or over those 
who are baptized ; but that the word of faith is 
preached to the candidates, before and at baptism. 
Mark 16:15, 16; Rom. 10:8. 

On page 583, num. 6. Anselm (Enarrat. in 
Evang.) says: "That the Father was heard in a 
voice; that the Holy Ghost descended in the form 
of a dove; and that the Son, in his humanity, was 
baptized ; this clearly indicates the Holy Trinity, in 
whose name and in the belief of which, every one 
of us is baptized. ' ' 

Here he again has reference to the baptism of 
Christ, concerning which the holy evangelists state, 
that, when he, being about thirty years of age, was 
baptized, the heavens were opened above him; that 
the Holy Ghost descended like a dove upon him; 
and that a voice came from heaven (or, from God, 
his heavenly Father) saying: "This is my beloved 
Son, in whom I am well pleased." Matt. 3: 16, 17; 
Mark 1:10, 11; Luke 3 : 22. 

All this, as has been stated above, can serve only 
as a type of the baptism of the adult, intelligent, and 
believing followers of Christ ; which Anselm plainly 
indicates, when he says: "In whose name and in 
the belief of which, every one of us is baptized." 
Notice, when he says, "Every one of us," etc., he 
indicates each severally and all in general, namely, 
all who belodged as members to the church of 
Christ; so that, according to the language employed 
by him, each and all among them were baptized, not 
only in the name of the Holy Thinity, but also in or 
upon the belief of the same. 

On page 585, Anselm, on Rom. 6, says: "We 
are baptized into the death of Christ, that we, be- 
lieving in his death, and following it, may live as 
those who are dead ; but since we, through baptism, 
are dead to sin, we must not again live unto sin, so 
that it is necessary again to die unto it ; for, we are 
baptized into the death, that is, in the likeness of the 
death, of Christ; that, as he once died, and ever 
lives, even so we, having once died to evil, should 
ever live to the good ; and, as a dead person can 
sin no more; thus also we, if we have died with 
Christ, shall not let ourselves be entangled again in 
mortal sins. 

The sense of the words of Anselm is this: that we 
must be careful, not to live in sin again after bap- 
tism, since the former sins, in which we lived, have 
died through baptism, and have been laid in the 
grave as it were, through the death of Christ. 
Hence, said words can only be applied to the bap- 
tism of the believing and penitent, but in no wise to 



MARTYRS MIRROR. 



251 



the baptism of infants; because it is certain that the 
things indicated as requisite for baptism cannot exist 
in infants. For, how can baptism be, in infants, a 
dying of their former sins, when they have never 
lived in sin? How can they have their sins buried, 
through baptism, into the death of Christ, who never 
could nor need die unto sin? 

Thus,- Anselm, in the aforementioned passage, 
speaks only of the baptism of the adult, intelligent, 
and penitent Christians, who, having died unto their 
former sins, had them buried through baptism into 
the death of Christ, to rise to a new life. 

Page 5SS, num. 6, Anselm writes on Matt. 3 : 
"The adults had first to be instructed in the Chris- 
tian doctrine. " S. Clement and others imposed upon 
those who had lived in wickedness, and, becoming 
converted, desired to be baptized, a fast of seven 
days, and sometimes more, as a preparation; more- 
over, a considerable time, before baptism was also 
prescribed to the catechumens who were to be 
baptized. ' ' 

N. B. "Thus," says the writer who has noted 
this, "the light of the testimony of the truth shines 
forth brightly in the midst of the darkness of 
popery. ' ' 

We will not enlarge on what the writer has added 
here, but turn to words of Anselm, which we cannot 
view without plainly seeing that he treats of the 
baptism of the believing and penitent; for, when he 
speaks of the adults ; of those who were first in- 
structed in the Christian doctrine; of those who, 
having lived in wickedness, becoming converted ; 
of those who desired to be baptized ; of the seven 
days' fast imposed upon them; of the considerable 
time prescribed the catechumens who were to be 
baptized, etc. , it is clearly expressed thereby, that 
the baptism of which he here speaks, is far different 
from the baptism of infants, since these things can in 
no wise be said of them. 

On page 593, num. 5, D. Vicecomes quotes, 
lib. 2, cap. 4, the following language of Anselm on 
the words of Paul, Heb. 6: 1 — 3: "We will not lay 
again the foundation of repentance from dead works, 
and of faith toward God, of baptism, of doctrine, etc., 
that is, the doctrine which was delivered to you in 
the beginning." 

He explains the words of the apostle (Heb. 
6 : 1 — 3), which, as every one knows, were written 
to the believing Hebrew brethren, who, having ac- 
cepted Christ at the beginning of their faith, had 
had the same sealed through baptism. They are 
here exhorted to constancy in the faith accepted, and 
that they should not return to the principles of the 
Christian religion, upon which they had been bap- 
tized, but must go on to the perfection of the same. 
This is what Anselm, from said words, sought to 
impress, in his time, upon his fellow-believers in the 
faith, to the end, that they might observe their bap- 
tism and the confession of the same, to the honor 
of God, the edification of their neighbor, and the 
salvation of their own souls. 

On same page, Vicecomes, lib. 5, cap. 35, Anselm, 
on Luke 2, says: "Even as Jesus, after the purifi- 
cation, was brought into the temple, so those who 



become believers, are brought into the church of 
Christ." 

When he speaks of those who, becoming believ- 
ers, are brought into the church of Christ, he has 
respect to such as, having been baptized upon faith, 
are through this means, recognized and received as 
members in the Christian church; for this is the pur- 
pose for which this passage of Anselm is adduced in 
Bapl. Hist. 

As to the twelve Ephesian men, of whom we 
read, Acts 19 : 1 — 5, who had been baptized with the 
baptism of John, he asserts in his explanation on 
Matt. 3, that they were re-baptized by Paul, assign- 
ing as a reason of this, that the baptism of John 
could not properly give remission of sins, because 
the blood of Christ which blots out sin, had not then 
been shed ; again, because John, who was a fore- 
runner of Christ's preaching, was also (according to 
his explanation) a forerunner of baptism. 

About A. D. 1024, close to, or a little after, the 
time of Anselm, a place is given to one Algerus, 
who, though writing somewhat obscurely on bap- 
tism, gives so much light on the subject, that an im- 
partial Christian heart can readily decide from it, 
that, in said matter, he followed the evangelical 
truth, according to the doctrine of Christ and the 
practice of his apostles ; in proof of which we will 
present a few examples. 

In Bapt. Hist, page 583. — Algerus says {lib. 3, 
de Euchar. cap. 3): "Who can regenerate a child 
of the devil to a child of God, except God the Fa- 
ther? Who can justify sinners, except he who died 
for our sins? And, since every thing which is done in 
baptism, is spiritual, who can perform it, except the 
Holy Ghost?" 

He tells in the above place, whence baptism has 
its power, and whence its operations chiefly proceed; 
and, certainly, he does not seek, find, or show it in 
the water, as is done by many who, at the present 
day, baptize infants, especially by the Romanists ; 
but he seeks, finds, and shows it in the operation 
of God the Lord, whom he calls by the name of Fa- 
ther, Son, and Holy Ghost. To God the Father he 
ascribes, that he regenerates the candidate from a 
child of the devil to a child of God. Of the Son he 
states, that he, having died for our sins, justifies sin- 
ners when they are baptized. Of the Holy Ghost he 
says, that, since all that is done in baptism, is spirit- 
ual, so all that is effected in baptism, is spiritually 
performed by the Holy Ghost. Now, let every one 
judge, without prejudice, whether such operations 
can have place in infants, or in adults (when they 
are baptized) ; and we are confident that the instant 
reply will be, that not the former, but the latter, is 
conformable to the truth. 

Page 585, num. 9. Of the power and benefit of 
baptism, Algerus says {lib. 3, de Euchar., cap. 4,): 
" In order that the grace of God may abound over 
us, it has reference, in the sacramental form. 
(namely, of baptism) not so much to worthiness 
and respectability, as to their equal fitness; for, as 
water quenches, cleanses and purifies, better than 
all other liquids, even so baptism quenches the 
lasciviousness of the flesh, and washes off the im- 
purity of sin, of actual sins as well as, ' ' etc. 



252 



MARTYRS MIRROR. 



Here, again, several things are mentioned, which 
are not applicable to infant baptism, but speak suffi- 
ciently against it. For, in the first place, when it is 
here said of the grace of God, that it has reference, 
in the sacramental form (namely, of baptism) not so 
much to the worthiness or respectability, namely, 
of the persons to whom the sacramental form, or 
baptism, may be administered, as to their equal 
fitness; there is certainly indicated, in the candi- 
dates, some fitness to which the grace of God has 
regard; but what fitness can there be in the candi- 
dates, to which the grace of God may have regard, 
if it is not faith in Jesus Christ, true repentance, 
obedience to God's commandments, and such like 
things as are requisite to baptism ? 

In the second place, when it is averred in said 
passage, ' ' that baptism quenches the lasciviousness 
of the flesh, and washes off the impurity of sin, of 
actual sin as well as," etc., it is evident, again, that 
he treats of such a baptism and of such candidates, 
wherein lasciviousness of the flesh, impurity of sin, 
yea, actual sins, etc., can be washed off; for, other- 
wise he would contradict himself. But what kind of 
persons these are, in whom such sins can have place, 
and who need to be washed from them, whether 
infants or adult persons are meant thereby, the 
intelligent may judge. 

About A. D. 1042. — Or almost in the middle of 
the eleventh century, Buchard of Worms (in Ger- 
many) flourished, who makes mention, among other 
things, of the examinations in the faith, to which it 
was customary, either in his time or before, to sub- 
ject the candidates, at baptism. Concerning this, 
D. Vicecomes {lib. 2, cap. 28), in his allegations 
respecting baptism in the eleventh century, gives 
the following account, which is also found in Bapt. 
Hist., page 592, num. 1: "Buchard of Worms 
{lib. 6, de Sacram. Eccles.) says: 'The examina- 
tions are for the purpose of ascertaining whether he 
(the candidate), after renouncing Satan, has the 
holy words of the faith confessed, deeply rooted in 
his heart, and intends to continue steadfastly in the 
faith.'" 

This is certainly plain language concerning bap- 
tism upon faith and the confession of the same, 
according to the institution of Christ, and the ex- 
ample of the apostles and the first apostolical church; 
hence we need add not a word of explanation, and 
will therefore proceed to others who, in or about 
that time, taught the same doctrine, and, as much 
as lay in their ability, confirmed it in their deeds. 

A. D. 105 1. — This is the year in which the 
learned Lanfrancus, who also showed himself op- 
posed to infant baptism, and dissuaded from it, is 
introduced by the writers. See P. J. Twisck, Chron. , 
page 383, col. 1, from Guitmundus, and Sebastian 
Franck, fol. 58. 

A. D. 1060. — Two eminent, learned, and well- 
meaning persons, who were greatly celebrated on 
account of" their great learning and boldness, at this 
time displayed their greatest strength in rejecting 
infant baptism and other articles of the Roman 
church. One of these was Bruno, Bishop of Angiers 
in France; the other, Berengarius, his deacon. They 
had begun to teach said doctrine as early as the year 



1035, and continued therein for many years, yea, 
Berengarius, besides the article against transub- 
stantiation, maintained it, as the chronicles show, 
until the year 1079. 

But, in order to sum up all this briefly, we will 
present what is recorded, concerning this matter, 
in the Introduction to the Martyrs Mirror, page 48, 
col. 2, we read: "In A. D. 1035, Berengarius, arch- 
deacon of Angiers, in France, together with Bruno, 
the Bishop of said city, began to teach against tran- 
substantiation and infant baptism. Their doctrine 
immediately spread throughout all France and 
Germany. Against it, Pope Leo IX. held, A. D. 
1050, two Synods, one at Rome, the other at Ver 
sailles {Baron., A. D. 1050, num. 1), in which the 
doctrine of these two men was condemned. 

Afterwards, when Berengarius did not cease to 
promulgate his doctrine, another synod was held, 
A. D. 1055, at Tours in France {Baron., A. D. 
1055, num. 4), in which Berengarius feigned repent- 
ance; but as soon as Hildebrand, who afterwards 
became Pope, had gone away, he again maintained 
his doctrine. 

"Afterwards, Pope Nicholas II. held a Synod 
{Baron., A. D. 1059, man. 3, 4), and summoned 
Berengarius before it, who, for the second time, 
either from fear or human weakness, pretended to 
recant, burning the writings of Johannes Scotus, 
from which he had derived his views respecting 
transubstantiation; but seeing immediately oppor- 
tunity again, he returned to his old belief; and com- 
posed different writings concerning it, against which 
some others have written. 

"Subsequently, Hildebrand, who had now be- 
come Pope, and was called Gregory VII., held a 
synod in Rome, A. D. 1079, where, as Baronius, 
who judges as a Romanist and papist, says, Beren- 
garius, again renounced his doctrine. But how true 
this is, we leave to God. 

"It is evident," says the author to the Intro- 
duction, ' ' that he maintained this doctrine for forty- 
four years, and filled Germany and France with it; 
from which it can be inferred, that the same, even 
as it had itself proceeded from previously existing 
writings, in its turn left many disciples." Introd., 
page 48, col. 2, and 49, col. 1. 

But though the doctrine of Bruno and Beren- 
garius commenced in the year 1035 and ended about 
A. D. 1079, as far as these two persons are con- 
cerned (for, otherwise it is a doctrine that began 
with Christ and will end only at the end of the 
world), yet, said doctrine displayed its greatest 
power, through these two persons, and encountered 
the most opposition, about the year 1060, as appears 
from the account of Jac. Mehrning and H. Mon- 
tanus, who unanimously state the following: 

"A. D. 1060, Bruno, Bishop of Angiers, and 
Berengarius, his deacon, rejected infant baptism." 
See Gtcitmundus, Bishop of Avers, and Durandus, 
Bishop of Liiyck. These are their words: "Bruno, 
Bishop of Angiers, and Berengarius of Tours, annul 
the baptism of infants as much as is in their power; 
so that they, discarding infant baptism, counsel men 
to plunge themselves without fear into the deep 
abyss of all manner of wickedness ; saying that they 



MARTYRS MIRROR. 



253 



are not to be baptized, until they attain to years of 
understanding." jac. Mehrn., Bapt. Hist., pp. 591, 
592. H. Montan. Nietighd., pages 82, 83, from 
Guitm. in Principio Dialogi de Veriiate Eucliar- 
istiae. Durand, in Epist. contra Brunon and Beren- 
garium; also, Baron., A. D. 1035, num. 1; also, 
Alan., lib. 1, contra Htzretic. sui Tcmporis, pages 
103, 104, 105. 

It seems that the matter of the accusation of these 
two men, Bruno and Berengarius, rose to such a 
pitch, that they were subjected to an examination, in 
order to ascertain the grounds of their faith, and to 
judge them accordingly. 

The author of an anonymous manuscript found in 
the library of Baron Caraw. de Clepton., writes of 
the examination of said Bruno, saying, that he him- 
self was present when Bruno, the defender of Beren- 
garius, was interrogated in regard to his faith; and 
that they both, Bruno and Berengarius, said that in- 
fant baptism was not necessary to salvation. See also 
/ Mehrn. , Bapt. Hist. , page 685. 

About A. D. 1068. — D. Vicecomes quotes from a 
manuscript book of ceremonies, by Beroldus, which, 
treating of certain religious ceremonies of that time, 
makes mention also of baptism, and how it was ad- 
ministered then among those of whom he writes. 
But, to come to the matter; when, noting from this 
book, the first address made to novices (whom he 
terms children, according to the manner of Christ, 
who also called his disciples children, John 21:5), he 
says, that, the door having been opened, they were 
thus addressed: "Enter, ye children, into the house 
of God; hear your father (the teacher) teach you 
the way of wisdom." Bapt. Hist., page 592, 
num. 3, Vicecom., lib. 2, cap. 43. 

He then relates what occurred when the doors 
were closed, and the novices were in the assembly; 
how the bishop or teacher then delivered to them the 
symbol, that is, the creed; and how he presented or 
repeated to them the faith, according to the language 
of the gospels, and then said: "Hear the faith: I 
believe on God the Father." Above page, Vicecom., 
lib. 3, cap. 14. 

The other circumstances related there we pass by; 
it suffices us to have seen that then the novices (be- 
fore they were baptized), were taught the way of 
wisdom; that the faith was presented to them, and 
that they were instructed in it, which are things that 
cannot be done with infants, and, hence, prove, that 
in the church where this practice was observed, in- 
fant baptism was unknown, or, at least, was not 
practiced there. 

About A. D. 1076, or right after Beroldus, one 
Ado, surnamed Trevirensis, a teacher of that time, 
is introduced; of whom it is stated that, in adminis- 
tering baptism, he admonished the candidates not 
only in the knowledge of the faith, but also to the 
practice of it, that is, to fast, to humble themselves. 
Of these matters an instance is given, which is re- 
lated as follows in Bapt. Hist., page 593, num. 4: 
' ' When a certain woman, called Syranna, became a 
believer, he (Ado) thanked God for her, imposed a 
fast upon her, and told her how she should humble 
herself, and having thus instructed her, together with 



her son, he baptized them." Vicecom., lib. 3, 
cap. 12. 

A. D. 1090. — At this time lived and wrote, it is 
stated, the teacher and historian Juo, surnamed Car- 
notensis, from the place Carnuto, where he resided. 
According to the testimony of ancient writers, he 
opposed common popery in various points of doc- 
trine, teaching in such a manner concerning the only 
Mediator, Christ Jesus, church-service, against mon- 
achism, against the difference of meats, and of the 
Supper, that the papists took offense thereat, and 
considered him a seditious and schismatical person. 

Note. — Juo Carnotensis makes some mention 
also of the origin of infant baptism, how the same 
arose in the Roman church. "The church," he 
says, "having now been sufficiently spread and 
gathered among the Gentiles; in order that her 
children, who departed this life before they had 
attained to the years of understanding, might not 
remain strangers to the communion of Christ, it was 
desired to provide them with this medicine of salva- 
tion (with baptism); and thus they were baptized 
with the sacrament of faith." Bapt. Hist., pp. 587, 
588, from Cent. Magd. XL, cap. 6. 

However, it is not our purpose to write here of all 
these things; partly, because this, through default of 
the authors, cannot be done circumstantially; and 
partly, because we only intended to write something 
of baptism, with regard to which we will also ad- 
duce the testimony of Juo. What he may have 
written concerning this subject, in other respects, 
while he was yet unenlightened, we pass by, and 
will only speak of that which he, when he had be- 
come enlightened and had attained to knowledge, 
wrote salutarily and correctly on this article. 

Bapt. Hist., page 588, num. 6, Juo writes: "To 
the hearers of the new life, the apostolic creed is de- 
livered, which they publicly confess before baptism." 
Ex Meginh. de Fide. 

Page 590, num. 14, the following is quoted from 
Juo: "During the answers to the threefold question, 
the catechumen (that is, the novice who has learned 
the faith) is washed from the filth of the old wicked- 
ness (namely, through baptism), and puts on the 
new man." 

Page ^\, num. 7. D. Vicecomes {lib. 1, cap. 25) 
quotes the following account from Juo: "Then those 
who were to be baptized on the holy Easter Sabbath, 
were led, in the fourth week of the forty days' fast, 
and on the fourth day of said week, to the church 
(or, to the assembly), to be taught and examined in 
the catechism (that is, in the instruction of the faith), 
and further instructed, how they should fight against 
spiritual wickedness; yet, their baptism was deferred 
till holy Easter Sabbath." Scrm. de Sac?'am. Initial. 

Same page as above. ' ' On that day, those who 
desire baptism, come to the church (or, to the as- 
sembly), that they may be received into the order 
(or number) of the catechumens, and may throw off, 
by holy prayers, the yoke of the devil." D. Vice- 
corn., lib. 2, cap. 2,0- 
Page 595. — Juo (from August.) adduces these 
words: "At the water of baptism, before we bap- 
tized you, we asked: Do you believe on God the 
Almighty?" D. Vicecom., lib. 4, cap. 7. 



254 



MARTYRS MIRROR. 



From these five passages of Juo it is evident, vir- 
tually as well as from the circumstances, that he 
, treats of no other baptism than that which is accom- 
panied with instruction, faith, confession of the faith, 
and observance of the same; in short, that he speaks 
of a baptism which, as appears from his own words, 
cannot well, yea, not at all, be reconciled with infant 
baptism. For, in the first passage he makes mention 
of a creed, which the candidates had to confess pub- 
licly before baptism. In the second passage he 
speaks of the answers which the catechumens gave 
to the threefold question put to them before baptism ; 
and that they were then washed from the filth of the 
old wickedness, and did put on the new man. In the 
third passage he relates how those who were to be 
baptized on the holy Easter Sabbath, were first ex- 
amined in the faith, and further instructed, in the 
fourth week of the forty days' fast. In the fourth 
passage he says that on that day those who desired 
baptism, came to the church or assembly, to be re- 
ceived into the order or number of the catechumens, 
and to pray. In the fifth passage he mentions what 
the candidates were asked at the water of baptism, 
namely, whether they believed on God, the Al- 
mighty. 

All these are things that pertain only to the adult 
and intelligent, and cannot be comprehended, much 
less practiced by infants. 

We will conclude this with the account of P. J. 
Twisck, who, besides what he has mentioned con- 
cerning baptism, briefly notices several other articles 
which Juo taught contrary to the common belief of 
the Roman church. He writes: "Juo, Bishop of 
Carnuto, zealously taught of Christ, the only Medi- 
ator, of church-service, against monachism, against 
the difference of meats, and of the Supper. ' ' Chron. , 
page 416, col. 2, from Catal. Test., Tom. 2,fol. 346. 

It is very probable, since we have never heard of 
his having recanted, that this Juo, who began his 
doctrine, or, at least, maintained it the most vigor- 
ously, in the year 1090, continued therein to the 
end, and thus concluded the eleventh century with 
it. Hence, we will close here, and see which pious 
witnesses of Jesus Christ suffered at this time. 



AN ACCOUNT OF THOSE WHO SUF- 
FERED IN THE ELEVENTH 
CENTURY. 



SUMMARY OF THE MARTYRS IN THE ELEVENTH 
CENTURY. 

[A simile of the moonlight and the stars, which 
shine most in the darkest nights, forms the begin- 
ning of our account, representing the condition of 
this time. 

Fourteen persons, the chiefest of whom was called 
Stephen, are burned as heretics, for the testimony 
of the truth, by the papists, A. D. 1022, at Orleans 
in France. 

Then follows a note concerning the accusations 
brought against the aforementioned persons ; and 



also, further observations touching said fourteen 
martyrs, according to the accounts of various papistic 
and other writers, noted in the Second Book of the 
Persecutions, fol. 437, col. 3, 4. 

The great craftiness of the Papist, Gretserus, in 
altering the titles of the books of the ancients, to the 
detriment of the belief of the Waldenses; some of 
their martyrs called firstlings, which is circumstan- 
tially noticed in the margin. 

Some pious Christians at Goslar, called Manich- 
eans by the papists, hanged for the confession of the 
evangelical truth, A. D. 1052. It is shown, 1. that 
they claimed to lead a true apostolical life; 2. that 
they would neither lie nor swear; 3. that they main- 
tained that the sacrament of the altar was nothing 
but bread ; 4. that they denied baptism, that is, 
infant baptism. One papist, as Thuan against Ra- 
dulph, etc., opposed to each other in their testi- 
mony against these people. 

Henry and Alfuard, two good Christians, the 
former beheaded in the uttermost parts of Sweden, 
the latter slain among the Normans, for defending 
the evangelical doctrine, A. D. 1067. 

Marginal notice explanatory of their belief. 

Bruno, Bishop of Angiers, and Berengarius, his 
deacon, are condemned in different councils, through 
the Roman Pope, on account of their views against 
infant baptism, transubstantiation, the mass, etc. ; 
the first time, A. D. 1050, both together; the sec- 
ond time, A. D. 1079, Berengarius alone. The in- 
constancy of Berengarius in some matters is shown, 
but also his soirow for it, and his perseverance to 
the end, on account of which he is accounted among 
the martyrs. 

Many of the followers of Berengarius, called Ber- 
engarians, are anathematized by order of the Pope, 
at Piacenza, in Italy, A. D. 1095, and afterwards 
persecuted unto death, about A. D. 1100. Con- 
clusion.] 



Even as the shining moon and the glittering stars 
give the most light, and adorn the blue expanse of 
heaven the most gloriously, in the darkest nights, 
so it was also after A. D. 1000, as regards spiritual 
matters, which concern the honor of God and the 
salvation of the souls of men. For, about the year 
1000, as well as many years before and after, but par- 
ticularly then, the world lay sunken, as it were, in 
an arctic, six-month's night, through the thick, and 
palpable darkness, which had arisen, with heavy 
vapors of superstitions, from the Roman pit. Yet, 
notwithstanding the state of the times, some unde- 
filed persons, as bright heavenly signs, and stars, 
began to shine forth the more, and to let their light 
of evangelical truth illumine the dark nights of papal 
error. Yea, some, like the polar star, served as a 
sign to sail by; I mean, to accomplish safely and in 
a godly manner, through the turbulent waves of 
perverted worship and human inventions, the jour- 
ney to the heavenly fatherland. Others, like the 
morning-star, or the lovely, blushing Aurora, an- 
nounced the approaching day ; we mean, they 
pointed to the true day of the Christian and evan- 
gelical worship of God, and revealed it, as much as 



MARTYRS MIRROR. 



255 



they were able, to those who sat in the darkness ot 
error. 

We will no longer speak by simile; what we mean 
is this: That there were men in those dark times, 
who maintained God's truth, in various points, 
according to the needs of that time, and bore wit- 
ness to and sealed it not only with the mouth, but 
with the deed, yea, with their blood and death. 



FOURTEEN PERSONS, THE CHIEFEST OF WHOM WAS 

CALLED STEPHEN, BURNED AS HERETICS FOR 

THE TESTIMONY OF THE TRUTH, BY THE 

PAPISTS, AT ORLEANS, IN FRANCE, 

NEAR THE CLOSE OF A. D. 1022. 

A. D. 1022, near the close of the year, it seems, 
or, at the latest, A. D. 1023, there were appre- 
hended and publicly burned, in France, in the pres- 
ence of King Robert, an account of heresy (so-called 
by the papists), certain fourteen persons, some of 
whom were common people, while the others were 
of noble descent,* and of whom the chiefest was 
called Stephen. They were accused of having spo- 
ken evil of God, and the holy sacraments, that is, 
of holy baptism (namely, infant baptism, for this 
was what the papists generally practiced, and con- 
cerning which disputes were of frequent occurrence), 
and of the body and blood of the Lord (that is, the 
sacrament of the altar, which the Romanists were 
wont to call the body and blood of the Lord) ; also 
of marriage, etc. 

" This appears, " says the writer, "to have been 
the first execution (that is, by burning), of persons 
accused of heresy in the Roman church." Continu- 
ing he says: "In an old book we find an account, 
that this heresy was brought into this country from 
across the sea, namely, from Bulgaria, and that 
thence it was spread into other provinces, where it 
subsequently was much in vogue, principally in 
Languedoc, around Toulouse, and in Gascony. ' ' 

He also states there, that the people who main- 
tained this doctrine, were called Albigeois, and also 
Bulgarians, because they came from Bulgaria. Vig- 
nierii Hist. Eccl., A. D. 1022, ex Glabro cmd Mas- 
sonio in Annalibus, and alio Autiquo Authore, 
compared with Abr. Mell., fol. 381, col. 2, and 
fol. 436, col. 1. 

Touching the accusations which were brought 
against the aforementioned fourteen persons, they 
were, as is related: That they had spoken against 
the article concerning God; against the holy sacra- 
ments, both baptism and the sacrament of the altar; 
against marriage, etc. ; on account of which there 
was inflicted upon them the very cruel, dreadful, 
and miserable death by fire. 

But what they believed and maintained with re- 
gard to said points, according to the account of 
impartial writers, shall be amply explained after- 
wards, in the Confession of the Albigenses and Wal- 
denses, who held the same belief; since said persons 
are held to have been the firstlings of those who 



Laymen and nobles, etc., the papist writer says. 



maintained the doctrine of the Albigenses (though 
long before their general rising). See the authors 
cited above, especially the last one. 

Then it will be seen, that they believed and spoke 
nothing but what we at the present day believe and 
speak; also, as regards baptism, that they baptized 
believers, and opposed infant baptism; and, touch- 
ing the Supper, that they observed it according to 
the institution of Christ, but rejected the mass and 
transubstantiation ; again, that they denied revenge, 
the swearing of oaths, auricular confession, the invo- 
cation of departed saints, purgatory, etc. 



FURTHER OBSERVATIONS TOUCHING SAID FOUR- 
TEEN MARTYRS, ACCORDING TO THE ACCOUNTS 
OF VARIOUS PAPISTIC AND OTHER WRITERS, 
NOTED IN A. MELLINUS' SECOND BOOK 
OF THE PERSECUTIONS, FOL. 437, 
COL. 3, 4. 

' ' Robert Altisidorensis states of said martyrs of 
Orleans, that they were of the best or chiefest lay- 
men of Orleans, and that for this reason a council 
was convened there against them, in which they 
were unanimously condemned and sentenced, as 
heretics, to the fire; and that they were thus burned 
alive." 

This testimony is confirmed by Johannes, a monk 
of Floriax, who gives a somewhat fuller account of 
the matter, in his letter to Oliva or Olivarius, abbot 
of the church of Ansona, saying: "Meanwhile I will 
inform thee of this heresy (thus he calls the true 
faith of these people), which was on Innocent's day, 
in the city of Orleans; for it is the truth if thou hast 
heard aught of it. King Robert caused fourteen of 
the best or most nobly born laymen of said city to 
be burned alive; who, (O, what a great falsehood !) 
abominable before God, and hated by heaven and 
earth, utterly denied the grace of holy baptism (he 
means infant baptism, for thereupon the grace of 
salvation was promised to children, which these 
men denied) as well as the consecration of the body 
and blood of the Lord, and denied that one could 
thereby obtain remission of sins, after he had com- 
mitted a crime." Masson Annal. Franc, lib. 3, in 
Hugo and Robert. 

Glaber Radulphus (in Hist. Gall., lib. 3, cap. 8), 
gives a much more circumstantial account of these 
martyrs, relating not only how this (so called) her- 
esy was discovered, but also how it was brought to 
Orleans and propagated; which we, in order to be 
brief, pass by. 

He mentions, among others, two of these people 
by name, namely, Heribert and Lisoius, who were 
greatly esteemed and beloved by the king and the 
lords of the realm, as long as their case was not 
known. Glaber further relates how they were dis- 
covered. They sought, at Rouen, to bring a certain 
priest over to their belief, through some whom they 
probably had expressly sent to this priest, to ex- 
pound to him the mystery of their doctrine, and 
who endeavored to persuade him by saying that 
very soon all the people would fall over to them. 



256 



MARTYRS MIRROR. 




FOURTEEN PERSONS BURNED AT ORLEANS, FRANCE. 



When the priest understood this, he immediately 
went to Richard, the Count of that city, and told 
him the whole matter. The latter instantly sent 
letters by express messengers to the King, inform- 
ing him of this secret pestilence (as he calls the true 
faith). King Robert, much grieved at this, without 
delay convened a council of many bishops, abbots, 
and other religious persons (thus he calls this blood- 
thirsty council), and, through them, caused very 
strict investigations to be made, both as to the 
authors and the adherents of said heresy. When 
inquiry was made among the laymen, as to what 
the belief and faith of each several one was, the 
aforesaid Heribert and Lisoius immediately dis- 
covered themselves, that they differed in their belief 
from the Roman church, and afterwards others also 
declared that they adhered to Heribert and Lisoius, 
and that they could in no wise be drawn away from 
their faith. Being interrogated more closely, whence 
and by whom this presumption had originated, they 
gave this answer: "This is what you have long 
called a sect, which you now, though late, recognize. 
But we have waited for a long time, that you as 
well as all others, of whatever law or order, might 
come over and unite with this sect; which, we also 
believe, will yet take place. ' ' 



They then immediately presented their belief, 
undoubtedly after the manner of the Albigenses and 
Waldenses, as shall be shown hereafter. 

When the King and all those present saw that 
they could not be moved from their belief, he com- 
manded that a very large fire of wood should be 
kindled not far from the city, in order that perhaps, 
terrified thereby, they might desist from their belief. 
But when they were about to be led out to the fire, 
they cried aloud, saying, that they greatly longed 
for it, and gave themselves into the hands of those 
who were to draw them to the fire. They, thirteen 
in number, were committed to the flames, and all 
who afterwards were found to be their adherents, 
were put to death by the same means. 

Again, in the records of the parish church of 
Orleans, called St. Maximus' church, the time is 
specified, when this took place. It occurred, it is 
there stated, publicly at Orleans, A. D. 1022, in the 
twenty-eighth year of King Robert, on the fifth 
induction, when the arch-heretic Stephen and his 
companions were condemned at Orleans, and burnt. 

The above citations are taken from the writings 
of papists; hence, the reader is admonished, to judge 
charitably with regard to the accusations which these 
inveterate adversaries have so bitterly cast up against 
these pious witnesses of Jesus Christ. 



MARTYRS MIRROR. 



257 



Note. — We have related above, that said four- 
teen martyrs have been considered, by the ancients, 
as the firstlings of the Waldenses; but the papists 
called them heretics. However, this is not to be 
wondered at; since, in the course of time, they 
adopted the practice of calling heretics and the 
Waldenses by the same name. Of this we will pre- 
sent a few examples. The priest Reinerius wrote a 
book, which he called, Summa contra Hcereticos, 
that is, "A Summary against the Heretics." To 
this book the Jesuits subsequently gave the title 
Contra Waldenses, or, ' ' Against the Waldenses ; ' ' 
as if all the errors opposed in said book, were pe- 
culiar to the Waldenses, which is as untrue as false- 
hood itself. Compare Reinerius* book with A. M., 
2d book, fol. 437, col. 4. 

Everhard Berthuniensis gave to his book the title, 
Antiheretisin, which is equivalent to saying Against 
Heretics, etc. ; but the Jesuit Gretserus, when he 
published said book, called it, Everhardus contra 
Waldensen; as if Everhard had written only against 
the Waldenses, notwithstanding only the smallest 
part militates against them. Nevertheless, it was 
sought, by this title, to accuse the poor Waldenses 
of all the heresies mentioned in that book. 

Afterwards, one Ermegard wrote a book against 
the grossly erring spirits who maintained in their 
confession, that the world and all visible things were 
not created by God, but (O what an awful false- 
hood !) by Satan; which belief is imputed, by most 
of the ancient writers, to the Manicheans; yet, the 
last mentioned falsifier, namely, Gretserus, has not 
hesitated to head such a page of said book, Erme- 
gard against the Waldenses; though the author 
specially refuted the Manicheans, with whom the 
Waldenses had nothing in common. See the above- 
mentioned authors and books, and also the com- 
ments of Balthasar Lydius on the disputations of 
said persons. Hence it follows from the foregoing, 
that it need not seem strange to the reader, that the 
papists called the orthodox Waldenses, or, at least, 
such as opposed the Roman doctrine, as well as the 
priests and monks, by the odious name of Manich- 
eans or heretics, as was frequently the case, and 
shall presently be shown, with regard to the good 
martyrs, who, through the malice of the papists, 
were hanged at Goslar. 



SOME PIOUS CHRISTIANS, CALLED MANICHEANS 

AND HERETICS BY THE PAPISTS, HANGED FOR 

THE CONFESSION OF THE EVANGELICAL 

TRUTH, AT GOSLAR, A. D. I052. 

It grieves us to our very soul, that in regard to 
the testimonies of the holy martyrs, we have to 
resort to the writings of papists, their most inveter- 
ate enemies, as well as to other writers who did not 
hold the same faith with us, and who, consequently, 
made the faithful records of the pious witnesses of 
Jesus our Savior incline to their opinion, and ex- 
plained them according to their own views. This 
mischief has met us before, and now again falls to 
our lot; still, we hope that the intelligent and at- 



tentive reader will distinguish light from darkness, 
and judge impartially, and as a Christian. 

Herman Contractus, Count of Veringen, writes at 
the close of his life, hardly one or two years before 
his death, of certain persons at Goslar, who were 
accused by their adversaries, the Romanists, of be- 
ing Manicheans; for at that time no other or better 
name was known for the true Christians, who were 
opposed to the Roman church, notwithstanding 
they had nothing at all in common with the Manich- 
eans; and thus this Herman Contractus, a strong 
maintainer of the papal religion, also called these 
persons, after Roman fashion, Manicheans, saying: 
"The Emperor Henry III. (some say II.), A. D. 
1052, celebrated, at Goslar, the Lord's birthday, 
and there caused some heretics (thus he calls the 
true Christians), who, among other perverse opin- 
ions according to the sect of the Manicheans, abhor 
the eating of all kinds of meat (which he unjustly 
imputes to these people, as shall be shown), and 
who were condemned, by common consent (of the 
bishops or lords of the realm), as heretics; to be 
hanged on the gallows, in order that the contagion 
should not spread further and contaminate many 
others. Herm. Contr. Chron., A. D. 1052. 

But they cared not so much (A. Mellinus writes), 
about the eating of flesh, as about many other points 
of doctrine, which Herman Contractus passes over 
silently; namely, such as Radulph Ardens makes 
mention of, relating that at the close of said century 
there were some (so-called) Manicheans at Aix la 
Chapelle in France. He there says (Homil. Do- 
minical %, post Trinit.): "Such are at the present 
day the Manichean heretics, who have polluted our 
country of Aix la Chapelle with their heresy; who 
pretend to lead a true apostolical life, saying that 
they do not lie; that they do not swear, and, under 
the cloak of abstemiousness, they reject the eating 
of flesh. They also maintain that the sacrament of 
the altar is nothing but mere bread; they deny bap- 
tism (namely, infant baptism, for this was the point 
in question) and say that none can be saved but 
those who are baptized by their hands." 

It is true that said papistic writer charges them 
with several other things as belonging to their doc- 
trines, of which we deem it unnecessary to speak 
here, since Mellinus to whom we referred above, 
answers all these for us, saying (2d book, fol. 437): 
"All these errors, except that of baptism and of the 
mass or transubstantiation (that is, against the mass 
and transubstantiation), are unjustly imputed to 
them by these papistic authors, as Thuan, writing 
of the Waldenses, himself confesses {Hist, sui temp. 
A. D. 1550). He then quotes from Thuan the con- 
fession of these people, in which no errors at all, 
much less Manichean heresies, are found; but which 
contains chiefly such things as are publicly taught 
by us, at the present day, and maintained with the 
power and authority of the holy and divine Script- 
ures, against the superstitions of popery. 

Having quoted the confession of these people, 
from Thuan, Mellinus says: "This is certainly a 
square and unfeigned confession of Thuan, which 
alone is sufficient to refute all the preceding slanders 



258 



MARTYRS MIRROR. 



(namely, which had been flung against the holy- 
martyrs)." 

Thus, even according to the testimony of the 
papist Thuan, and the statement of the Calvinistic 
Mellinus, the abovementioned martyrs were not 
guilty of Manichean errors; they only spoke against 
the Roman church, principally in the matter of 
baptism (that is, infant baptism) and in regard to 
the mass or transubstantiation ; hence, they may be 
reckoned among the true witnesses of Jesus Christ, 
who testified to their living faith, not only with the 
mouth, but also with their blood, yea, with their 
death; and whom the Lord will hereafter, in the 
resurrection of the just, reward and crown, accord- 
ing to his promise. Rev. 2: 10. 

Note. — We here place one papist against an- 
other: Thuan against Radulph. In the meantime, 
we are induced to receive the best testimony con- 
cerning said martyrs from these two differing writers ; 
since they both had no other purpose than to speak 
to the detriment of said people. Thuan says : ' ' Their 
points of doctrine are said to be these: That the 
Roman church has forsaken the true Christian faith; 
that she is the Babylonian whore, and the dead tree 
which Christ cursed and commanded to be cut down; 
that therefore no obedience is to be rendered to the 
Pope and the Bishops who consent to his errors; 
that Monachism is a veritable sink of all the cor- 
ruption of the church, and an infernal pool; that all 
monastic vows are vain and unavailing, and tend 
only to lasciviousness ; that the orders of the priest- 
hood are marks of the great beast, of which mention 
is made in the Apocalypse; that purgatory, the 
mass, church consecration, the worship of saints, 
masses for the dead, etc., are genuine inventions 
and institutions of Satan. These, says the writer, 
are the principal and certain articles of their doctrine. 
The others, concerning marriage (that they deemed 
it evil), the resurrection (that they denied it), the 
state of the soul after death (that they spoke im- 
properly of it), and concerning meats (that they re- 
jected all eating of flesh), are unjustly imputed to 
them. Thuan in Hist, de Waldens. Temp., A. D. 
1550, compared with A. Mell., 2d book, fol. 437, 
col. 3. 

We have shown this the more circumstantially, 
to demonstrate the innocence of said martyrs, and 
that their doctrinal points were not Manichean here- 
sies, but strictures upon the Roman church, which 
stirred up the animosity of the papists, so that, as it 
seems, they vented the spleen of their manifold 
accusations against said people. 



HENRY AND ALFUARD, TWO PIOUS CHRISTIANS, 
THE ONE BEHEADED IN THE UTTERMOST 
PARTS OF SWEDEN, THE OTHER SLAIN 
AMONG THE NORMANS, FOR DEFEND- 
ING THE EVANGELICAL DOC- 
TRINE, A. D. IO67. 

A. D. 1067, there was a godfearing man, whose 
name was Henry, and whom the Romish historian 



calls a stranger, perhaps because he was obliged to 
live secretly or as a stranger among the Romanists. 
It is stated of him, that he preached the Gospel of 
Christ in the uttermost parts of Sweden, and that he 
was apprehended for this cause and beheaded for the 
name of Christ. 

Another pious christian, named Alfuard, after liv- 
ing for a long time secretly, yet leading a pure and 
holy life among the Normans, could not thus even 
in secret remain Christ's own. Because he sought 
to protect, or to do good to, his enemy, he was slain 
by his friends, or those at least who ought to have 
been his friends. Adam., in Histor. Sued., 1067, 
compared with Abr. Mell. , fol. 384, col. 3. 

The records of these two martyrs, Henry and 
Alfuard, are very brief, because the writer, as he 
states, would neither add to, nor take from, the 
truth of the matter, but wished to record it just as 
it was stated to him, which is an evidence of the 
verity of said matter. Therefore we also did not feel 
at liberty to extend the relation of the same, or to 
add, for amplification, the opinions of other authors. 
However, this is not necessary, since, in said ac- 
count, all that is needful for the cognizance of said 
martyrs, is briefly, yet sufficiently, shown. For, of 
Henry it is stated that he preached the Gospel of 
Christ (not papal traditions), and that he was appre- 
hended on this account. Of Alfuard the author 
writes, that he lived for a long time secretly, though 
leading a pure and holy life, among the Normans; 
also, that he could no longer secretly remain Christ's 
own; understand, not the Pope's, or the so-called 
mother, the Roman church's own, but Christ's 
own. More might be added, but for the well-dis- 
posed we deem this sufficient. 



BRUNO, BISHOP OF ANGIERS, AND BERENGARIUS, 
HIS DEACON, CONDEMNED IN SEVERAL COUN- 
CILS, THROUGH THE ROMAN POPE, ON AC- 
COUNT OF THEIR VIEWS AGAINST INFANT 
BAPTISM, TRANSUBSTANTIATION, THE 
MASS, ETC. ; THE FIRST TIME, A. D. 
IO59, THE LAST TIME, A. D. IO79. 

In our account of holy baptism for the year 1060, 
we made mention of Bruno, Bishop of Angiers, and 
Berengarius, his deacon, and showed, according to 
the accounts of different writers, that they, in oppo- 
sition to the common belief of popery, denied infant 
baptism and transubstantiation, with all that pertains 
to it, as has been shown in said place. 

Of Bruno we find no further account, only that 
when he was examined he answered as has been re- 
lated; and that his doctrine, together with that of 
Berengarius, was condemned by Pope Leo IX., in 
two different synods, the one of which was held at 
Rome, and the other at Versailles. But what further 
happened to him after said papal condemnation, is 
not mentioned by the ancients, or, at least, has not 
come to our knowledge. 

But of Berengarius it is stated, that besides the 
aforementioned two condemnations by Pope Leo 



MARTYRS MIRROR. 



259 



the Ninth, which he suffered together with Bruno, 
he was subjected to three examinations and as many 
condemnations, in three successive Synods, once at 
Tours, and twice at Rome. But to our sincere re- 
gret we cannot omit mentioning that in the last three 
examinations, either irom fear of death or for some 
other reason, he did not acquit himself altogether 
manfully or in a Christianlike manner; inasmuch as 
in each examination, if what the ancients have writ- 
ten concerning it is correct, he denied his belief be- 
fore men; though after each denial, upon regaining 
his freedom, constrained in his conscience, he rea- 
vowed the same. 

His denial, from whatever cause it may have pro- 
ceeded, was a fault of such magnitude that it could 
not be tolerated even in an ordinary Christian, much 
less in a martyr, unless it be that the name of a good 
Christian or martyr be withheld from him. How- 
ever, when, against this, there is taken into consid- 
eration, the heartfelt sorrow and grief which he 
manifested every time, and that he again taught the 
people as before, and this, as is stated by many, to 
the end of his life; the name of a Christian, yea, 
even of a martyr (though in weakness), on account 
of the manifold troubles he met with because of his 
belief, may still be accorded him. 

The holy apostle Peter, after his threefold denial 
of Christ, though this was a dreadful sin, was not 
rejected by Christ, when he manifested sincere re- 
pentance; seeing the Lord afterwards commanded 
him to feed his lambs and sheep, yea, foretold him 
that he should be bound, for his name's sake, and 
glorify God by his death, that is, that he should 
have to die as a martyr, which also happened to 
him in the reign of Nero, as is shown in the first 
century, A. D. 69. 

Berengarius lived to the age of about ninety years, 
according to the papist Baronius, who says that he 
remained separated from the Roman church,* as a 
schismatic, to the end of his life, though Bellarmine 
thinks differently, which we leave to him, till better 
proof than the opinion of a monk of Malmsbury, 
from whom, it seems, Bellarmine has derived his 
opinion, can be furnished. Compare Bellarnt., in 
C/iron., A. D. 1058, with Hist. AngL, lib. 3, touch- 
ing the opinion of the monk of Malmsbury. 

As regards the time of his death, it is fixed 
A. D. 1088, on the day of Epiphany. The last 
words which he is said to have uttered, are adduced 
by a certain bishop of Cenomana, called Hildebert, 
in the third book of the English History, where he 
says that Berengarius, sighing deeply, said: "To- 
day, on this day of Epiphany, my Lord Jesus Christ 
will appear to me, as I hope unto glory, because of 
my repentance, or, as I fear, on account of other 
things unto punishment." A. Mell.,fol. 395, col. 1. 

These words, it seems, are misinterpreted by the 
monk of Malmsbury, as though Berengarius, in 
speaking of his penitence and good hope, had in- 
tended to imply that, in the aforesaid articles, he 
had returned to the Roman church; and that, in 
mentioning his fear of punishment, he had reference 
to the punishment of which he might have stood in 

* A.Mell.,fol.39s, ex Baron., in Chron. Eccl., 108S. Art. 15, 20, 21 



fear, because of the views which he had maintained 
against the Pope and the Roman church. But, be- 
sides that we see no clear proof in the opinion of 
said monk, this utterance of Berengarius can very 
fitly be taken in another and better sense, namely, 
thus: That Berengarius, when he spoke of his re- 
pentance and good hope in the appearance of Jesus 
Christ, was confident, that the merciful Jesus, his 
beloved Savior, because he had now repented, and 
was sorry for his denial, to which the papists had 
compelled him, would graciously forgive his sins; 
since the Lord, when his disciple Peter had fallen 
into a like, or still greater sin of denial, forgave him 
when he repented of it. Yet, on the other hand, 
that he was not entirely without fear, because he had 
committed said denial against his conscience, and 
because the Lord is as just as he is merciful, espe- 
cially in punishing sins that are committed against 
the conscience, or with premeditation. 

Nevertheless, from his words (if they have been 
quoted correctly), it is evident, that his hope was 
greater than his fear, since he speaks first of the 
former, as well as of his sorrow or repentance, yea, 
of the glory of the blessed; for what else could he 
mean to indicate, when he said: "To-day, on this 

day my Lord Jesus Christ will appear to 

me, as I hope unto glory, because of my repent- 
ance?" As to the words that follow, they seem to 
have been added from Christain carefulness and 
humility, since no living man could stand before the 
justice of God, if he were not merciful; much less 
one who had notably sinned against his most divine 
and holy majesty; which agrees with Job 9:2; 
Ps. 130:3; and 143:2. 

In the mean time, men had very different views 
respecting the decease of Berengarius; for some, 
namely, those who were rigid Romanists and pa- 
pists, had, it seems, an evil opinion of him; hence 
they knew nothing good to say of him, as appears 
from the account of Papirius Massonius, who, in his 
history of France, for the year 1088, says: "In this 

year, on the day of Epiphany that corrupt 

arch-heretic, Berengarius, who so often deceived the 
(Roman) church by feigning to repent of his views, 
departed this life. " Annal. Franc, lib. 3. 

But others, who were his good friends, had a 
better opinion of him. Among these, the above 
mentioned Hildebert was not the least; he, as some 
have observed, composed a very beautiful epitaph 
upon his death, the last words of which were as 
follows: " He (Berengarius) was truly a wise man, 
and, in every respect, perfectly blessed ; who en- 
riched heaven with his soul, and the earth with his 
body. God grant, that after my death I may live and 
rest with him, and that my lot or inheritance may 
be no better than his. ' ' See the above cited book, 
compared with Abr. Mell., fol. 395, col. 1, 2. 

We will close here, and commit his cause to God. 
Meanwhile, the church of God, or, at least, the little 
flock of believers, sustained a great loss in his 
death. Hence, we may say, as was lamentingly 
said by one of old : ' ' The day when Berengarius 
died was an evil day." Sam. VelHus., Geslacht-re- 
gister, page 128. 



260 



MARTYRS MIRROR. 



MANY OF THE FOLLOWERS OF BERENGARIUS, 

CALLED BERENGARIANS, ANATHEMATIZED BY 

ORDER OF THE POPE, AT PIACENZA, IN 

ITALY, A. D. IO95, AND AFTERWARDS 

PERSECUTED UNTO DEATH, ABOUT 

A. D. I IOO. 

It is stated that after the death of Berengarius, his 
doctrine (spoken of above) in reference to baptism 
and the Supper, against the belief of the Roman 
church, gained much favor among his followers, 
who were called Berengarians ; so that England, 
France, Italy, Spain, Germany, and even part of the 
Netherlands, became filled with it. A certain writer 
says: "They did not adhere to Berengarius as to a 
reed which is swayed by the wind ; and their faith 
did not rest on men, however pious or godly these 
might have been, but upon the pure word of God, 
which abides forever. ' ' 

Hence, Pope Urban II., A. D. 1095, by constraint 
as it were, convened a great council against them, in 
the city of Piacenza, in Italy; to which there came 
many bishops from Italy, Burgundy, France, Ger- 
many, Bavaria, and other countries, so that there 
was no church large enough to hold all the people, 
but they had to meet without the city, in an open 
field. 

Bertoleus Constantiensis says, that in this council 
a canon or rule was established, by which the views 
of Berengarius, which were called a heresy, were 
again, as had repeatedly been done previously, 
anathematized or cursed, but the views of the Ro- 
man church, confirmed as a precious matter. Com- 
pare Bertho. Constant., in Chron., A. D. 1095. 
Baron. Annal., T. 11, with A. MelL, fol. 395, 
col. 2, 3. 

Hence it came, that a great persecution and dire 
distress arose, particularly about A. D. 1100, over 
said Berengarians, so that, at first, some were exiled 
here and there, from the Roman dominion, some 
expelled, and some were punished with death, yea, 
with death by fire, as shall appear more fully in the 
account of the martyrs in the following century. In 
the mean time, see A. M. fol. 395, col. 3, from 
Thuan., Pref. Also, in Hist. Henr. 4. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE TWELFTH CENTURY. 



SUMMARY OF BAPTISM IN THE TWELFTH CENTURY. 

[The last year of the preceding century, namely, 
A. D. 1 100, is introduced here by way of introduc- 
tion to the following century; in which it is shown, 
that in and shortly after that time there existed the 
Waldenses and Albigeois, of whom we shall speak 
more fully about the middle of this century. 

For the year 1105, some persons are introduced, 
who opposed infant baptism, transubstantiation, and 
the Roman church; also some, for the year 11 19, 
who condemned the mass. 



Certain people, who held the same views as were 
afterwards held in the time of Peter Waldus. Their 
views against the Pope, infant baptism, the mass, 
image worship, secular power of the church, perse- 
cution, etc. 

Rupert Tuiciensis gives an excellent exposition 
of the baptism of the ancients; he teaches, that, in 
order to be baptized, one must first believe, and 
confess the faith; that many who are baptized with 
water, are not renewed inwardly, because their 
heart is not right, though they make confession 
with the mouth ; that the truly baptized, from ser- 
vants of sin, become children of God; that the word 
of God was preached to the Christian youth through- 
out the whole year to prepare them for baptism. 
What a certain pedobaptist, D. J. V. , has written 
on said words of Rupertus; what P.J. Twisck and 
H. Montanus have noted from the writings of Ru- 
pert ; that even some learned men of the Roman 
church accorded with Rupert. Johannes Bohemius 
and Ludovicus Vives, and their belief against the 
Roman church. 

Many Christians at Aries, Narbonne, Toulouse, in 
Gascony, and other parts of France, called Petro- 
brusians ; they, according to Peter, abbot of Cluny, 
reproved the abuses of the Roman church. 

Of Arnald of Brescia, and Peter Abelard, who also 
opposed infant baptism. 

Henricus Petri Tholossanus opposes fifteen articles 
to the papists, which are all fully stated. 

Some peasants in France, called Apostolics, also 
teach against infant baptism, purgatory, praying for 
the dead, invocation of the saints. 

The Albigenses, from the province Albi, and the 
Waldenses, the followers of Peter Waldus, now arise; 
the conversion of Peter Waldus, and. how he, having 
separated from the Roman church, gathered unto 
himself much people, to whom he taught the doc- 
trine of the holy Gospel, and who became his 
followers. 

Of the dispersion and the different names of the 
Waldenses; that there were three divisions of them, 
one of which agreed in all articles of religion with 
the Anabaptists; that said people were called Ana- 
baptists ; that they rejected infant baptism ; their 
views with regard to the office of secular authority, 
against war, the swearing of oaths, and against 
nearly all articles of the Roman church; full state- 
ment of the confession of faith of the Waldenses, in 
fourteen articles ; another confession of theirs, in 
twelve articles, made to those of Merindol and Cab- 
riere; some precepts, which they left to their church ; 
some testimonies by ancient writers, respecting the 
virtuous life of the Waldenses; how they have been 
unjustly accused by their inquisitors and accusers; 
the time in which the Waldenses lived and flour- 
ished, namely, more than three hundred years, in 
France, as well as in Italy; the places where they 
sojourned; that almost a thousand towns were filled 
with them. Conclusion.] 



As a fire of small coals, when water is poured 
over it, though emitting a spark occasionally, yet 
smoulders for the most part, stifled as it were, by 



MARTYRS MIRROR. 



261 



the smoke, but finally breaks forth with great power, 
so that the flame, leaping above the smoke, can no 
longer be extinguished with water, or kept down; 
so itVas, in the twelfth century with the fire of the 
Gospel, and particularly as regards the article of 
baptism upon faith. Over this, the Pope of Rome, 
with his cardinals, bishops, priests, and monks, had 
thus poured, in the preceding century, the water of 
so many false doctrines, that scarcely a few sparks 
could rise before it was instantly sought to extin- 
guish them, till finally through the contentions and 
dissensions of the Romish so-called clergy, each 
striving to rise above the other, the fire of the Gos- 
pel, as having been, it was supposed, sufficiently 
quenched, was left, in some measure unmolested; 
in consequence of which it began to rekindle and 
burn with such power that its flames, having sur- 
mounted the smoke of papal superstitions, could not 
be extinguished by the water of persecution, suffer- 
ing, or death; yea, the severest persecutions and 
the greatest torments were, at that time, like oil in 
the fire. 

This shall be shown in the proper place; but first 
we will speak of the persons who then opposed in- 
fant baptism and other Roman superstitions, and, in 
order to do this systematically, we will begin thus : 

For A. D. noo, the last year of the eleventh, or 
the beginning of the twelfth century, P. J. Twisck 
gives this account: "It appears from writers, that at 
this time and shortly after, there existed the Wal- 
denses and the Albigeois, who opposed the papal 
errors, and infant baptism, and had to suffer much 
misery and persecution from the tyrants. Chron. , 
page 423, col. 1. However, in the proper place we 
shall speak more fully of it. 

A. D. 1 105. — This is the year in which mention 
is made by writers of certain persons who were ac- 
cused of having no good opinion of infant baptism 
as well as of the transubstantiation of the bread and 
wine into the body and blood of Christ; and of revil- 
ing the Roman church. P. J. Twisck, page 428, 
col. 2, from Merul.,fol. 726; also, H. Mont, p. 83. 

We briefly mention this here, simply to show the 
belief of those people; however, when we come to 
the account of the martyrs of this time, we shall 
show how many there were of these persons, what 
befell them on account of their faith, and where, and 
through whom this happened. 

A. D. 1 1 19. — It is recorded that at this time 
there were certain people, who, under the name of 
religion, besides other things of the Roman church, 
also reviled infant baptism and the mass. J. Mehrn. , 
Bapt. Hist., page 685, from Joh. de Oppido, in- 
quisit. Tholoss., in Chron. Also, A. Mell.,fol. 422, 
col. 1. 

A. D. 1 1 20. — Jean Paul Perrin Lionnois makes 
mention, in his History of the Waldenses and Albi- 
genses, 3d part, 3d book, cap. 1, pages 163, 164, of 
a certain manuscript dated A. D. 11 20, containing 
certain sermons of such people as were afterwards, 
in the time of Peter Waldus, called Waldenses and 
Albigenses. Besides said sermons, there is also a 
tract against the Pope of Rome, who is there called 
antichrist. 



But above all it is worthy of note, that among the 
marks ascribed there to antichrist, infant baptism 
upon a dead faith is also enumerated, and is called 
the third work of antichrist. Then there are further 
denounced, the mass, image worship, and relics, or 
the bones of the saints. 

' ' The sixth work of antichrist, ' ' these people said, 
"consists in this, that he tolerates open sins, and 
does not excommunicate or separate the impeni- 
tent." 

' ' The seventh work of antichrist consists in this, 
that he does not govern or protect his unity through 
the Holy Spirit, but by secular power, uniting the 
latter with spiritual things, for his aid." 

■ ' The eighth work of antichrist is. that he perse- 
cutes the members of the church of Christ, searches 
out, apprehends and kills them." 

Thus it is quite evident, that in these early times, 
there were already very many who not only con- 
fessed the purity of the true faith, but even attacked, 
with spiritual weapons from God' s holy word, the 
Roman see, notwithstanding, as appears from the 
eighth work of antichrist, they were persecuted, 
searched out, apprehended and killed; of which we 
shall speak more fully in the proper place. 

A. D. 1 1 24. — At this time, appeared Rupert 
Tuiciensis with many writings. He did not hesitate 
to point out the decay, and the manifold supersti- 
tions of the Roman church, presenting at the same 
time, the practice of the first Christian and the apos- 
tolical church; by which course he gave the Roman- 
ists of his time sufficient cause to be ashamed and 
convinced, especially with regard to the abuse of 
baptism, which originally had been administered 
upon faith, but was now given by them to infants. 
All this we hope to show in proper order, from the 
writings he has left. 

First of all he establishes, that in order to be truly 
baptized, faith and confession of the same are re- 
quired. 

Jac. Mehrning, Bapt. Hist, page 659. Rupert 
(lib. 13, on John 18) says: "Every one that is to 
be baptized, must first believe and confess, and not 
until then be baptized, upon (or into) the death of 
Christ, and be buried with him by baptism in order 
to arise." 

Who does not see that Rupert here censures and 
refutes the practice of those who at his time, namely, 
among the Roman church, baptized infants, without 
regard to faith or confession of the same, as well 
as without dying unto, and burying of, former 
sins, much less, with arising unto a new life, since 
these things cannot exist in infants; for why should 
he have connected faith, confession of it, and bap- 
tism, if he had not considered them as belonging 
together? Why should he say, that every one that 
is to be baptized, must first believe and confess? 
which is just what Christ taught, Mark 16: 16, and 
Philip required of the Ethiopian, Acts 8:37. 

Thus it is also with what he says of being bap- 
tized upon, or into, the death of Christ, and of being 
buried with him by baptism, in order to arise, etc. ; 
for this the apostle applies to those who, having 
been baptized upon their faith, had become mem- 
bers of the church at Rome, Rom. 6:3,4, whose 



262 



MARTYRS MIRROR. 



faith was spoken of throughout the whole world, 
Rom. 1:8. 

Page 657. Rupert {lib., 11 on John 15) says: 
' ' They (the teachers) can visibly administer water 
baptism, but they cannot give the Holy Spirit, in 
whom, nevertheless, all the virtue of baptism con- 
sists." 

These are words that overthrow the authority and 
power of the Romish priests, who, when baptizing 
infants, were wont to pretend that they did not only 
wet them with water, but that they also expelled 
Satan from them, and imparted the Holy Ghost, 
which they supposed to bring about by certain ex- 
orcisms and blessings; but this is opposed by Ru- 
pert, with the aforementioned words. 

Same page. Rupert {lib. 3, on John 2) says: 
"There are many who are indeed baptized with 
water, but are nevertheless not renewed in the spirit 
of their mind, because they do not put off the works 
of the old man, though they are baptized in the 
water, and confess that they put on the new man." 

Here the reason is shown, why many, though 
baptized with water, are not renewed in the spirit of 
their mind; however, the blame is charged upon the 
candidates themselves, and not upon the teachers, 
who had not blessed them ; but it is because those 
who were baptized, did not themselves, though it 
was their duty, put off the works of the old man. 
For, God's wisdom (that is, the Spirit of God) does 
not enter into a malicious soul; nor does it dwell in 
the body that is subject unto sin. Sap. 1 : 4. 

It must be noted, moreover, that when he speaks 
here of being baptized in the water, of confessing 
something, and of putting on the new man, and that 
all this is said of the candidates of his time, it is 
clearly evident, that then, in the church of which he 
speaks, adult and intelligent persons were baptized, 
who, confessing their former sins, could put on the 
new man, that is, a sinless and godly life.- 

Page 662, num. 17. Rupert {lib. 2, on John 1) 
says: "To be baptized with the Holy Ghost, is to 
receive the gift of the Holy Ghost, who does not 
[only] point out sin, but helps against sin, making 
us, from servants of sin, children of God. " Again: 
"He baptizes us with fire, when he, through the 
Holy Spirit, makes us strong in love, constant in 
faith, shining in knowledge, and burning with good 
zeal. ' ' 

He has respect here to the promise which John 
gave to those who came to his baptism, saying: 
"He (Christ) shall baptize you with the Holy Ghost, 
and with fire," Matt. 3:11; John 1:33; which, as 
everyone knows, is a promise given not to infants, 
but to adult persons; hence Rupert also has such in 
view here. 

This appears still more clearly, when he says of 
said candidates, that they, receiving the gift of the 
Holy Ghost, were made, from servants of sin, chil- 
dren of God; for no one can in truth be called a 
servant of sin, who has not first served sin ; and no 
one can be made a child of God, who has not first 
been a child of the world ; for what one becomes or 
will become, he has not been before. 

With what he says further, of being "strong in 
love, constant in faith, shining in knowledge, and 



burning with good zeal," he certainly indicates that 
he is speaking of such persons as, having attained 
to the use of their reason, have knowledge and 
ability for true love, faith in God, the knowledge of 
Jesus Christ, and a good zeal for the observance of 
the commandments of the Lord; for by such, and 
none else, can these things be undertaken, and, with 
God's blessing, carried out. 

In another place Rupert relates what customarily 
took place as regards the candidates, baptism itself, 
and some of the circumstances pertaining to it. He 
says: "All the youth of the church, whom they had 
sought to win to God, during the year, through the 
preaching of the word, gave in their names, on the 
fourth day of the week in lent, when Easter ap- 
proached; and when each of them, in the subse- 
quent days till Easter, heard the rule of faith, in 
which he had been begotten and had grown up, he 
finally died (that is, he put to death sin), and rose 
with Christ (that is, to a new life), confessing the 
faith with full confidence, at baptism. ' ' Bapt. Hist. , 
page 706, D. Vicecom., lib. 2, cap. 14, from Rupert, 
lib. 4, cap. 18. 

Upon this, a certain pedobaptist, D. J. V. (same 
page), once said: "But the Christian fear of God 
pleases us better, since the baptism of the ancients, 
and with it the ancient custom (namely, of baptiz- 
ing upon faith), are abolished, and the believers 
now give to their children their names, at baptism, 
before the eighth day after their birth; for this 
agrees best with the practice of the Jews, who gave 
to their children their names on the eighth day ol 
circumcision, and with the custom of the heathen, 
who did the like to their children, on the eighth, 
ninth, or tenth day after their birth." 

This is certainly plain language. He says that the 
baptism of the ancients (that is, the baptism accord- 
ing to the institution of Christ, Mark 16: 16), and 
with it also the ancient custom (namely, of baptiz- 
ing upon faith), are abolished (that is, by those who 
have introduced infant baptism), and he praises this 
as a Christian fear of God, saying, that it pleases 
him better. How would any one dare speak with 
greater presumption and shamelessness of the com- 
mandments of Jesus Christ? It grieves me to say 
more about this and I will leave it, adding, however, 
the remarks of Jacob Mehrning in referring to these 
words: "A fine arrangement this! Christians are no 
longer to conform to the baptismal ordinance of 
Christ, but Christ is to accommodate himself with 
his baptism, to the practice of the Jews and the cus- 
tom of the heathen. Fie, Satan! how brazenly dost 
thou here disclose thy cloven foot! " 

P. J. Twisck and H. Montanus quote the follow- 
ing words from the writings of Rupert: "Formerly 
it was customary to renew the children, throughout 
the year, with the word of God, in order to present 
to them, on the approach of Easter, the faith, which 
they had to confess at baptism; but, that Christi- 
anity might grow, and the net of the Gospel become 
full, it pleased the church (that is, the Roman 
church), because of the danger of temporal death, 
that the children of Christians should be baptized 
immediately." Chron., page 443, col. 2, Nietigh., 



MARTYRS MIRROR. 



263 



page 83, from Rupert, lib. 4, de Divinis Offcies, 
cap. 18. 

"With Rupert," writes Twisck, " several learned 
men of the Roman church in this last century agree, 
as is adduced from their books. John Bohemius 
says: 'Formerly it was customary to administer 
baptism only to those who had previously been in- 
structed in the faith, and who were examined seven 
times in the weeks preceding Easter and Whitsun- 
tide; but when baptism was afterwards deemed es- 
sential to eternal life, it was ordained that new-born 
infants should be baptized, and that sponsors should 
be provided, who, in their stead, confessed the 
faith, and renounced Satan.'" Same page, from 
J. Boh., lib. 2, de Gent. Morib., Loop der Werelt, 
page 41. 

"This is confirmed by Ludovicus Vives, who 
says: 'No one was brought to baptism among us, 
until he had reached his years, and when he knew 
what the mystic water signified, and himself desired 
to be washed with it. ' " Same page, from Lud. 
Viv., in Annat. Civit. dei Augustini, lib. 1, cap. 27, 
also, H. Mont., page 88. 

But, to return to Rupert, Twisck says, he wrote 
not only on baptism, but also composed many other 
books, against the papal views, of" the holy Script- 
ures, of justification, of two sacraments, of the 
Supper under both forms, and of the spiritual pres- 
ence of Christ. He also says of antichrist, that he 
will send his messengers and preachers throughout 
the whole world ; he will first convert (that is, turn 
to himself) and overcome the Kings and princes, 
and then, through their instrumentality, will raise 
persecution over all the nations who will sincerely 
confess Christ. Chron., page 444, col. 1, from Ru- 
pert, inApoc, lib. 3, cap. 13, Johan. Fobri.,fol. 158, 
Anth. Jac, fol. 113, John Munst., fol. 140. 

A. D. 1 1 26. — At this time, there were many 
Christians at Aries, Narbonne, Toulouse, in Gas- 
cony, and at different other places in France, who 
were afterwards called Petrobrusians, after one Peter 
Bruis,* their most prominent teacher, and who also 
neither sanctioned nor practiced infant baptism. 
This is attested by Peter, abbot of Cluny, who says, 
in the beginning of his tract against the Petrobru- 
sians: "They deny that infants who have not yet 
attained the years of understanding, can be saved by 
the baptism of Christ; and say that the faith of an- 
other cannot help those who cannot use their own 
faith; for, according to their view, not the faith of 
another, but each one's own faith saves with bap- 
tism, because the Lord says: ' He that helieveth and 
is baptized, shall be saved ; but he that believeth not, 
shall be damned. ' ' ' Bapt. Hist. , page 598, H. Mont. 
Nietigh., page 83, from Biblioth. Patr. Tom. 12, 
part 2, fol. 206. Also, Baron., A. D. 11 26. 

The foregoing is so clearly opposed to infant bap- 
tism and in favor of baptism upon faith, that it is 
unnecessary to add a single word of explanation; 
hence, we will let the matter rest, and proceed to 



* This Peter de Bruis, with his disciple Henry, was known, 
A. D. 1130, throughout all France, on account of his learning and 
his boldness in reproving the abuses ol the Roman church. Bapt. 
Hist., page 686. 



others who maintained and confirmed the same be- 
lief, both in and after those times. 

Note. — A. D. 1128. Arnulph, Bishop of Lyons, 
an excellent preacher of the Christian doctrine, was 
secretly murdered at this time, through craftiness, 
by the clergy, because he reproved too severely 
their luxuriousness, lewdness and gross errors. He 
presented to them, for their imitation, Christ's pov- 
erty, and his most holy life and walk. P. J. Twisck, 
page 446, col. 1, Chron. Platince, fol. 273, Histor. 
Andr.,fol. 57; Histor. Georg., lib. 5. 

A. D. 1 1 31. — About this time, also Hildebert, 
Bishop of Mayence, wrote and preached vehemently 
against the power and authority of the Pope, whom 
he did not hesitate to charge with tyranny; declar- 
ing also, that the city of Rome had been made by 
him the seat of all mischief and wickedness, because 
the fear of God and love were banished from it. 
For this he was imprisoned at Rome, and treated 
very cruelly. P. J. Twisck, Chron., page 448, 
col. 2, and page 449, col. 1, from Paul Merul. 
Tytthres.,fol. 746. 

A. D. 1 139. — A little before or after this time, as 
Baronius says, Arnald, a lector, at Brescia, in Italy, 
taught against infant baptism; as did also Peter 
Abelard, of whom Arnald had obtained his doctrine, 
in France. Concerning this much might be related 
here, but, as we afterwards, in the proper place, 
shall have to speak of the martyrdom of these per- 
sons, we will say no more of this here, deeming the 
statement that they opposed infant baptism sufficient 
for the present. As regards their doctrine, as well as 
what happened to them, see Bapt. Hist., page 598, 
H. Mont. Nietigh., page 84, from Baron., A. D. 
1 139, Num. 3, also A. D. 1145, Num. 3, and 
A. D. 1 147, Num. 6. 

Note. — "In the year 1139 or 1140," writes 
P. J. Twisck, "there was in Italy an honorable, 
godly, and learned man, simple in his life, called 
Arnold of Brescia, who dared teach and preach 
mightily against the power and authority of the 
Pope and against the monks and priests; on account 
of which he was excommunicated by Innocent, the 
Pope of Rome, and greatly persecuted. Arnold, 
therefore, fled into Switzerland, and remained at 
Zurich, exposing all the abominations of the pa- 
pists." Chron., page 466, col. 2, from Hist. Georg., 
lib. 5. Chron. Car., lib. 4. Leonh., lib. 5. Zegh., 
fol. 292. Hist. Eccl. Casp. Hedio., 3d part, cap. 11, 
D. Andr. Hond., lib. 2, cap. 26. Seb. Franck.. 
fol. 26, 39. Merul. Tytt., fol. 750, 753, 757, 760, 
761, 853. Jan. Cresp., fol. 281. Of his death we 
shall speak in the history of the martyrs, for the 
year 1145. 

A. D. 1 147. — Henricus Petri Tholossanus, that 
is, Henry of Toulouse, at this time and afterwards, 
vigorously attacked infant baptism, with the spiritual 
weapons of divine truth; which he had commenced 
already in the time of Peter Bruis, as was mentioned 
for the year 11 26; and he did not cease to pursue it 
until, and after the death of said Peter Bruis; which 
matter is described by facob Mehrning, Bapt. Hist. , 
page 664 as follows: "Now Peter de Bruis having 
been condemned and burnt, Henry strenuously 
maintained his doctrine; for he was a co-worker with 



264 



MARTYRS MIRROR. 



Peter, and had not a few followers of his doctrine. ' ' 
Peter Cluniacensis writes, that among other things, 
he taught: 

i. That children may not be baptized or saved 
through the faith of another; but they must be bap- 
tized and saved through their own faith ; for baptism 
without individual faith, saves no one. 

2. That individual faith without baptism is also 
useless. 

3. That children that have not yet reached the 
years of understanding, cannot be saved by the bap- 
tism of Christ. 

4. That those who have been baptized in infancy, 
must, when they become older, be re-baptized, for 
this, he says, is not re-baptizing, but, much rather, 
baptizing aright. 

5. That the body and blood of Christ are not 
offered up in the public mass; and that this sacrifice 
has no virtue to the salvation of souls. Again, that 
the altars ought to be cast down or broken in pieces. 

6. That the doctrine of the forms and of the tran- 
substantiation of the sacrament is false. 

7. That the Supper ought not to be administered 
any more (as their accusers charged them with main- 
taining), it having been given once by Christ to the 
apostles. 

8. That the sacrifice of the mass, prayer, alms, 
and such like, works of the living for the dead, are 
folly, wickedness, and of no avail. 

9. That monks and priests should marry, rather 
than commit fornication, and live continually in 
lewdness. 

10. That crucifixes should not be honored or 
worshiped; and the many crosses, which tend to 
superstition, ought much rather to be abolished than 
retained. 

11. That men ought not to build so many costly 
churches, which are frequently not used for hearing 
the word of God; and those that are built should be 
demolished. 

12. That by the bawling church-singing of the 
priests and monks God is mocked, and not recon- 
ciled. 

13. That flesh may be eaten on Sunday and other 
days. 

14. That they do not receive all the books of the 
Old and the New Testaments, namely those which 
are called apocryphal; but the Gospel only. 

15. That they believe only the holy Scriptures, but 
do not place the writings of the fathers on an equality 
with them. 

This doctrine, and these articles, Peter Clunia- 
census, who quoted them from the writings of Henry, 
undertook to refute; but the Centuriatores Magde- 
burgenses accept them for the most part, and refute 
Peter. See concerning this, Bapt. Hist., pp. 665, 666. 

Said articles certainly show of what faith and per- 
suasion Henry was, and that he did not continue to 
adhere to monachism, although he had first em- 
braced it; for, to be a monk and to make such a pro- 
fession, are incompatible with each other. On this 
account he had to suffer much ignominy and cal- 
umny from Bernhard, who was regarded as a saint 
among the Romanists. The latter not only called 
him 'an ignorant fellow and an apostate from the 



Roman church, but also charged him with many 
unbecoming, and ungodly things, though by other 
writers, of greater note and credibility, he has been 
exempted, and acquitted of them. 

We will close our remarks concerning Henry, and 
give, if necessary, a fuller account of the matter, 
when we shall speak of his sufferings for the truth; 
however, in reference to this, we refer the reader 
briefly, to Bapt. Hist. , pages 685, 686, from A. M., 
fol. 423, 424, ex Petr. Cluniac. Duae, epist. 141 
and 142, ad Comit. Tholoss. and Tholossanos, idem, 
Serm., 65, 66, super. Cant, vitae Bernh., cap. 3. 
Cent. Magd. XII., cap. 5, and Illyr. Cat. Test. 
Verit., lib. 15, tit. Petri de Bruis, etc. 

A. D. 1 155. This is the time in which, accord- 
ing to Nicholas Sander (but according to Cesar Ba- 
ronius. A. D. 1 147), there were in the vicinity of Tou- 
louse, in France, certain humble people, who, by 
other writers, are called peasants, but who properly 
were termed Apostolics, that is, followers of the 
apostles. It is stated of them, that they would hold 
only to the apostolic writings, and that they there- 
fore condemned infant baptism, as well as purga- 
tory, praying for the dead, the invocation of the 
saints, etc. 

More might be related here, but as some of them 
have attained to the martyrs' crown, and we conse- 
quently shall aiterwards have to speak more fully 
with regard to them, we will leave the matter until 
then, being satisfied, meanwhile, that they professed 
this good profession, and rejected the evil. See 
concerning this, P. J. Twisck, Chron. , page 469, 
col. 2, from Nicol. Sand. , Hist, der Mart. Doops-ges., 
A. 8, D. Anth. Jac, fol. 118; also Bapt. Hist., page 
599. H. Montan. Niehtigh. , page 84, etc. 

A. D. 1 160. — This is the year which, of old, was 
noted with joy by many pious and well-meaning 
Christians, who detested popery; and in which, 
even to this day, not a few of the godfearing rejoice. 
For then, and especially, shortly after, popery and 
her superstitions received the severest blow of which 
we read in history; and the divine truth, which, 
almost to this very time, seemed, in many respects, 
to be trampled under foot most atrociously, now 
joyfully raised her head and triumphed. The doc- 
trine against infant baptism, the swearing of oaths, 
war, in short, against nearly all the evil practices 
and perverted worship of the Roman church, of 
which one formerly dared speak only with fear 
and trembling, and that often only in private, was 
now boldly, yea, frequently, publicly preached and 
defended, and, notwithstanding the threats of the 
Pope of Rome, maintained. This was first com- 
menced chiefly by Peter Waldo at Lyons, in France, 
and carried out by his successors ; however, in 
order to treat the matter systematically, we will 
begin with the conversion of Peter Waldo, and then 
go on to his successors. 



OF THE CONVERSION OF PETER WALDO, AND THE 
RISE OF THE WALDENSES, ETC. 

M. Matthias Flaccius Illyricus (in his Catalog. 
Tesitum Veritatis, between fol. 263, and fol. 277, 



MARTYRS MIRROR. 



265 



according to Jac. Mehrning in Bapt. Hist. , page 
6oi), writes: '.'About A. D. 1160, several of the 
principal citizens of Lyons were together, conversing 
on various matters, as is customary in the summer 
season, in Italy and France. As they were thus 
standing together, one of them suddenly fell down 
to the ground and expired, before their eyes. 

"This awful occurrence, an example of the mor- 
tality of man, and of the divine wrath, terrfied one 
of their number, namely, Peter Waldo, a man who 
was very wealthy. He began to reflect and resolved 
(Impelled, no doubt, by the Holy Spirit), to repent, 
amend his life, and be more diligent in the fear of 
God than he had hitherto been. He therefore began 
to distribute alms liberally, and at convenient sea- 
sons, to put his household and others who came to 
him, in mind of the good, and to admonish them to 
repentance and true godliness. 

"When he had thus for some time, done much 
good to the poor, and was becoming the longer the 
more zealous to learn, as well as to teach others, the 
people also came to him more and more; he there- 
fore began to present to them, not his own ideas, 
but .the holy Scriptures, and to expound and explain 
the same in the common French language. 

But the bishop and the prelates, who, as Christ 
says, have the key of heaven, and yet do not go in 
themselves, nor will suffer others to enter, were 
greatly vexed that this (in their opinion) unlearned 
and common man, should bring the holy Scriptures 
into the vernacular language, and expound the 
same, and that already great numbers came into his 
house, whom he instructed and admonished. 

' ' However, he was greatly in earnest, to promote 
both the honor of God and the salvation of men; 
and the people were so eager for the word of God, 
which, in the churches, was not preached pure, nor 
publicly, that they could not be turned away by the 
command of these papistic Pharisees and highpriests ; 
hence, both the teacher and those taught said, that 
one ought to obey God rather than men. 

' ' Waldo therefore resolved, notwithstanding the 
commands of the wicked, to sustain the hungry 
Christians not only with his temporal living, which, 
owing to the liberal distribution, decreased day by 
day, but also with the word of God, and good in- 
structions and admonitions ; and since the prelates, 
by tyranny and unchristian decrees, sought to sup- 
press and exterminate the simple and true preaching 
of the word of God, sufficient reason was thus given 
to Waldo and his adherents, to inquire the more 
diligently into the religion and intentions of the 
priests, and to speak the more boldly against them. 

"The contest with the priests becoming the longer 
the more violent, more confusions and superstitions 
were discovered in the papistic religion, and at- 
tacked. At this time Waldo also read, in the ver- 
nacular, certain testimonies from the writings of the 
fathers, with which he defended his own not only 
with the holy Scriptures, but also with the testimo- 
nies of the ancients, against the enemies of the 
truth. 

"When the bishop with his papistic Pharisees and 
scribes saw with what constancy Waldo and his ad- 
herents taught the word of God, and were pained, 



that their own infamy, ignorance, and fickleness in 
doctrine, and other absurdities, were attacked by 
Waldo and his followers, they excommunicated 
them one and all. Not long afterwards, perceiving 
that also by excommunication they could not be de- 
terred from their purpose, they relegated them into 
misery, persecuted them with imprisonment, the 
sword, and fire, and treated them very atrociously, 
in order that they might be compelled, on account 
of the existing distress and danger, to remove from 
Lyons and disperse into various countries. 

"It is presumable, that the congregations of 
Waldo, or some of them, whom he taught at Lyons, 
were there for four or five years, until they were 
utterly driven away from that city; for Waldo was 
a man of powerful abilities, and is said to have had 
many relatives, and, hence, could not be checked 
or suppressed in a trice; besides, he did not imme- 
diately, at the beginning, attack the priests of the 
Pope. 

"Finally, these godly people were proceeded 
against with great fury, throughout Christendom; 
they were sent hither and thither by the inquisitors; 
for which we have to thank those atrocious wolves 
that go about in sheep's clothing, and call themselvs 
monks." Bapt. Hist., pages 601 — 4, from Matt. 
Flacc. 

Claude de Rubis relates, that Waldo and his fol- 
lowers .were completely expelled from Lyons ; while 
Albert de Capitaneis says, that they could not be 
expelled entirely. We have not been able to ascer- 
tain anything further about this first persecution, 
save that the Waldenses, so called after Waldo, after 
escaping from Lyons, followed him, and then dis- 
persed, in different bands, into various countries. 
Balthas. Lydius, History of the Waldenses, printed 
atDortrecht, 1624, 1st book of the first part, cap. 1, 
Page 3, col. 1, from Claud, de Rub. Hist., p. 269. 
Albert de Cap. , book of the origin of the Waldenses, 
page 1. 

Note. — Peter Blesensus, a learned man, well 
known by his writings, taught, A. D. 1167, that 
Rome was the true Babylon of which John has 
prophesied ; that the officials of the Roman court 
were genuine harpies, and the priests, true calves 
of Bethel, priests of Baal, Egyptian idols, and that 
at Rome everything could be had for money. Chron. 
van den Onderg., page 479, col. 1, from Mcrula, 
fol. 767. 

About A. D. 1 170. — For the year 1160, we gave 
an account of Peter Waldo and his conversion, as 
well as of his having brought many who sat in the 
darkness of popery, to the light of the holy Gospel. 
It is stated of these people, that in doctrine, faith, 
and life they were like the Apostolics, of whom we 
made mention for the year 1155, and stated, that 
they were opposed to infant baptism, purgatory, etc. 
The rise of these people, called Waldenses and Albi- 
genses, is fixed about A. D. 1170, that is, ten years 
after Peter Waldo began to teach them ; which mat- 
ters shall hereafter be treated more fully and circum- 
stantially. Compare Bapt. Hist., page 599, with 
Nietigh., page 85; also, Introduction to the Mar- 
tyrs Mirr.or, fol. 50, col. 1, 2, (although the princi- 



266 



MARTYRS MIRROR. 



pal rising of said people is there fixed A. D. 1176) 
from Bar. in C/iron., A. D. 1176, num. 1, 2, 3. 

Note. — It appears from several ancient writers, 
that the Waldenses, or, at least, people who held 
the same belief, existed long before the year 1170, 
yea, before 1160; seeing that already in the year 
1 160 they had increased to such an extent, that 
they were summoned to Rome before a synod, and 
were condemned there as obstinate heretics. Johan. 
de Oppido. The same occurred A. D. 1164, in the 
synod of Tours, Bapt.Hist., p. 676. Hence, when 
their beginning is fixed A. D. 1170, this must not 
be understood of their origin, but of their rising, 
progress, and greatest prosperity. 



OF THE DISPERSION AND THE VARIOUS NAMES OF 

THE WALDENSES OR FOLLOWERS OF PETER 

WALDO. 

When Peter Waldo with his adherents, through 
the cruel hatred of the papists, had to leave the city 
of Lyons, on account of his faith, they became dis- 
tributed and scattered into different parts of the 
world, and, hence, received various appellations, 
with regard to the places where they resided, as 
well as with regard to their faith, and to the accu- 
sations brought against them, especially by the 
Romanists. 

In the History of the Waldenses, by D. Balthasar 
Lydius, 1st book of the first part, cap. 3, page 4, 
col. 2, and page 5, col. 1, the following account is 
found of the various names of said people: 

"They, in the first place, called them Waldenses, 
after Waldo, who was a citizen of Lyons; and, after 
the district of Albi, they called them Albigenses. 

' ' And because those who adhered to the doctrine 
of Waldo, left Lyons, stripped of all human means, 
having had to leave behind the most of their goods, 
they were derisively called, The Poor Me?i of Lyons. ' ' 

' ' In Dauphine they were by way of derision 
called Chaignards, that is, Dogs. 

"Also because a part of them crossed the Alps, 
they were called Transmontani. 

"After Joseph, one of Waldo's disciples who 
preached in the bishopric of Dije, Lower Dauphine, 
they were called fosephists. 

"In England they were called Lollards, after 
Lollardus, one of those who preached there. 

"After two priests, Henry and Esperon, who 
taught the doctrine of Waldo in Languedoc, they 
were called Henricians and Esperonists. 

"After Arnold, ,one of their pastors or teachers, 
who preached in Albigeois, they were called Ar- 
noldists. 

' ' In Provence they were called, in an unknown 
tongue, Siccars. 

"In Italy they were called Fratricellii, that is, 
Little Brothers, because they lived like brothers in 
true unity. 

' ' Also, as they observed no other day of rest or 
holiday, than Sunday, they were styled Insabbathi 
or Insabbathas, that is, SabbathlesSj or not observ- 
ing Sabbaths. 



"Because they were continually subject to, and 
underwent sufferings, they were called Patarins or 
Patariens, that is, Sufferers, from the Latin word 
pati, to suffer. 

"Because they, as poor wanderers, fled and 
traveled from country to country, they were termed 
Passagenes, that is, Travelers or Vagrants. 

"In Germany they were called Gazares, which 
signifies, Accursed and Abominable; but thus the 
Pope of Rome has always been accustomed to call 
those who oppose the Roman faith. 

"In Flanders they were called Turilupini, that 
is, Dwellers with Wolves, because, on account of 
persecution, they were often compelled to hide and 
live in wildernesses and forests, in close proximity 
to wolves. 

"Sometimes they were named after the region 
or district where they lived, as Albigenses, from 
Albi; Toulousians, from Toulouse; Lombards, from 
Lombardy; Picards, from Picardy; Lyonists, from 
Lyons; Bohemians, from Bohemia." 

Thereafter, the origin and cause of said names, 
according to Jean Paul Perrin Lyonnois, who has 
noted the same, is further explained by D. Balthasar 
Lydius, in his treatise on the Various names of the 
Waldenses, 3d chapter of Perrin, from page 48, 
col. 1, to page 82, col. 2; in which the true inno- 
cence and uprightness of said people, though they 
were sometimes called bad names, is demonstrated 
in all simplicity and clearness. 

But that nothing may be wanting here, we will, 
for additional information, subjoin several other 
names of the Waldenses, passed over by B. Lydius 
(from J. P. Perrin), but mentioned by Abr. Mel- 
linus, in his History of the Persecutions and Mar- 
tyrs, for A. D. 1919, fol. 449, col. 3, 4, by misprint, 
but, properly, fol. 439, col. 3, 4, and some of them, 
further explained. For, among other things, he 
Writes there, that said people were also "called 
Catharists, that is, Heretics, because they were 
called heretics by their opponents. 

' ' They were called Publicans, because they were 
compared by the Romanists to publicans or open 
sinners. 

"From the Latin word lolium, signifying weed, 
they were called Lollards; though, as stated above, 
this name was also given them from Lollardus, 
a teacher; however, they were likened to lolium, 
a weed that grows among the corn, because they, 
(the papists said) ought to be rooted out like the 
tares from among the corn; this name they also 
retained in Germany, Sarmatia, Livonio," etc. 

"They were called Runcari because they lived 
near Runcalia, not far from Piacenza. 

"They were called Barrini, from Mount Barrio 
or Barian, a place in the district of Crema, in Italy. 
Also Cotterellos, because they lived on the moun- 
tains known as the Cottian Alps. They were also 
called Comists, because they lived in the city of 
Como, in Italy. 

"In Germany they were called Grubenheimer, 
that is, Cave-dwellers, because necessity compelled 
them to live underground, in pits and caves. 

"In France they were termed Texerants, that is, 



MARTYRS MIRROR. 



267 



Weavers, because there were many weavers among 
them." 

These and similar names have been given the 
Waldenses in former times; which we have deemed 
necessary to notice briefly, in order that the readers, 
in the sequel of our history, whenever these or 
similar persons are spoken of, may know who and 
of what belief they were. 



OF THE WALDENSES WHO IN ALL RESPECTS WERE 

OF ONE BELIEF WITH THE BAPTISTS (ALSO 

CALLED ANABAPTISTS); OF WHOM WE 

SHALL SPEAK THROUGHOUT OUR 

ACCOUNT. 

Although Peter Waldo, from whom the Wal- 
denses derived their name, was enkindled with a 
true zeal for the divine and evangelical truth; yea, 
so that in the beginning very many, through his 
doctrine and life, burned as with a heavenly fire, 
and were zealous with him for God and the pure 
truth; yet not all remained steadfast in the truth; 
which appears to have been caused from their be- 
ing dispersed into different Countries and becoming 
separated from one another, by reason of the perse- 
cutions. 

Some were also called Waldenses though they 
had no fellowship with them, and never were true 
brethren with these people. 

Others, though they had once been members of 
that church, had joined themselves to others, thus 
forsaking, either from fear of death, or for some 
other reason, their former confession, especially in 
the article of the meekness and patience of Jesus. 

Others, notwithstanding that they filled worldly 
offices, yea, even engaged in war, were sometimes, 
though perversely, as shall be shown in the proper 
place, called Waldenses or Albigenses; only (as can 
be inferred) for the reason, that some Waldenses or 
Albigenses lived under their protection, who were 
tolerated by connivance, or otherwise countenanced 
by them. 

We shall therefore pass over all those concerning 
whom there is evidence that they only bore the 
name of Waldenses, but were not such in deed; and 
turn to those of whom ancient history testifies that 
they confirmed the name by the deed, in faith as 
well as in doctrine. 

Sebastian Franck, in Chron. van de Ord. e7i 
Sect, der Rom., fol. 153, col. 3, writes, that the 
Waldenses were divided into two, or, as some main- 
tain, three divisions, one of which, in all points, held 
the same tenets with the Anabaptists (Baptists), 
having all things in common. They baptize no in- 
fants, and do not believe at all in the presence of 
the Lord's body in the sacrament. A little before 
this, he says: " They invoke no saints or creatures, 
but only God. They do not swear at all, yea, they 
regard this as improper for a Christian. They also 
have no images, and do not bow before or worship 
them. They allege, that the sacrament ought not 
to be worshiped, but Christ, at the right hand of 
his Father, and God, in Spirit and in truth. They 



suffer no beggars among them, but help and assist 
each other as brethren." See concerning them, 
Seb. Franck, Chron. Rom. Ketter, fol. 121, col. 2. 
Introduction, page 50, col. 2. H. Mont. Nietigh., 
page 86, Jac. du Bois contra Montanum, page 158. 
These are the true Waldenses, whom we have 
chosen, and who shall be the aim of our whole 
account. 



HOW THE WALDENSES WERE CALLED ANABAPTISTS 
BY THE ROMANISTS THEMSELVES. 

This is stated by Jacob Mehrning in different 
places, after he has declared, upon the testimony of 
ancient writers, that they were called by the peculiar 
names of those who were previously already termed 
Anabaptists. " From Berengarius, " says he, (Bapt. 
Hist., page 666), " they were called Berengarians ; 
from Peter de Bruis, Petrobrusians ; from Henry, 
Henricians; from the apostles, Apostolics; from 
Peter Waldo, Waldenses, and so forth. Among us 
Germans," he writes (pp. 695, 696), "the papist, 
Lutheran, and Calvinistic pedobaptists still con- 
temptuously call them Anabaptists; in the Nether- 
lands they are called Mennists, from Menno Simons, 
one of their principal teachers." 

Thus, according to this testimony, the ancient 
Waldenses agreed in faith not only with Beren- 
garius, Peter Bruis, Henry Tholossanus, and the 
Apostolics, of whom we have given an account be- 
fore; but also with the Mennonites or Baptists of 
the present day, who by nearly all the rest in so- 
called Christendom are stigmatized with the con- 
temptuous appellation of Anabaptists, even as their 
former brethren, the abovementioned Waldenses, 
were called by those from whom they were sepa- , 
rated, namely, the papists. 

On pages 677 and 678, these Waldenses are 
several times called Anabaptists, with the statement, 
that long before the time of John Huss, they lived 
in Poland and Bohemia, as well as in France, as is 
noted in that place. From Hagecus, Dubravius, 
Micchovius, Cromerus, Jacob Usserius, Jounetus, 
M. Glaneus, Keyser 1 s Car. Edict. 

It is true,, that by some of said papistic authors 
these people are represented in a very bad light, 
with regard to their faith, as well as their life; how- 
ever, the writer of the History of Baptism refutes 
said representation, saying (p. 679, from M. Flac- 
cius and Cent. Magd.), that they were slandered 
by their accusers, and that in doctrine and life they 
were very pious, orthodox, and godly Christians. 

Although we might stop here, as having suffi- 
ciently proved, that the ancient Waldenses were 
one people with the Baptists of the present day, 
yet, since this is a much assailed point, we will add, 
for further confirmation, a few more testimonies 
from papistic writers. Abbot Peter Cluniacensis, in 
the first article of Peter Bruis and Henry Tholos- 
sanus, makes mention of the belief of the Waldenses, 
and says, that "they (with said two men) denied 
that infants in the years of their irrationality can be 
saved by the baptism of Christ, and maintained, 
that the faith of another cannot help them, because 



268 



MARTYRS MIRROR. 



they cannot use their own faith." Hence, they 
said : " Though the infants are baptized by the 
papists, yet, since they cannot believe, their infancy 
preventing them, they are by no means saved by 
baptism. But we choose a proper time of faith, and 
do not rebaptize men, as is alleged against us, since 
they know their God, and are prepared to believe 
on him; but we then baptize them aright, lest it 
might be said, that they are rightly baptized, who, 
though baptized in infancy, are not baptized with 
the baptism by which sin is washed away. ' ' This 
the Waldenses are wont to say, says the writer. 
Bapt. Hist. , page 687. 

The writer of the History of Baptism makes the 
following comments on the twelfth of the Magdeburg 
Centuries, pp. 428, 429: "Concerning the origin of 
the Waldenses, who sprung from Peter Waldo, 
Mellinus relates all that has been given above from 
Flaccius. Hence it came, that all his disciples, fol- 
lowers and adherents were at that time called Ana- 
baptists by the malicious papists; and also, Poor 
Men of Lyons, of which name they needed not to 
be ashamed for Christ's sake, who also, for our 
sakes, became poor, that through his poverty he 
might make us rich. But when they subsequently, 
through persecution, became dispersed from France 
into other countries, as, England, Poland, Livonia, 
etc., other names were given them." B. H.,p. 695. 

Here it is expressly stated that the Waldenses, 
from ancient times were designated by the papists 
by the name of Anabaptists ; doubtless, because they 
baptized those who had been baptized in their in- 
fancy again, or, at least, aright, afterwards, when 
they had attained to the faith; for these are words 
of the Waldenses themselves, as has been shown 
above. Moreover, that said people were scattered 
from France not only into England, Poland, and 
Livonia, but also into many other countries, yea, 
almost over the whole known world, has previously 
been proven in part, and shall herealter, if neces- 
sary, be demonstrated still more fully. 

Bapt. Hist., page 710. D. Vicecomes (lib. 2, 
cap. 2), gives evidence from Bernhard, that the 
Waldenses were anabaptists, as the ungodly now 
call the Christian baptists (the Baptists), who did 
not believe in infant baptism. 

It is certainly clearly and plainly said, that the 
Waldenses were anabaptists, or, at least, that they 
were called by that name; the reason why is also 
shown, namely, because they, like the Baptists of 
the present day, did not believe in infant baptism. 

Jacob Mehrning, having noted that the Wal- 
denses were called anabaptists, says (p. 696): "But 
their right, proper, and true name is, and should 
be, by rights, Christians and Christian-baptists ; 
because they, according to the command and 
ordinance of Christ, baptize none but those who, 
according to Christ's baptismal ordinance, know 
Christ from his holy Gospel, believe on him, and 
upon such faith, are rightly baptized in the name 
of" the Father, the Son, and the Holy Ghost." 



VARIOUS TESTIMONIES THAT THE WALDENSES RE- 
JECTED INFANT BAPTISM. 

In Jacob Mehrning ' s History of Baptism there is 
introduced the testimony of Reinerius, in former 
times a priest of the order of Dominicans, who lived 
in and about the time of the rise of the Waldenses, 
and who gives the following with regard to their 
belief: "They (the Waldenses) say, that the wash- 
ing of baptism given to infants is of no use. ' ' See 
concerning this, Bibliotheca Patrum, Tom. 13, 
page 300. Also, H. Montan. Nietigh., page 86, 
which also agrees with the confession that Jean Paul 
Perrin relates in his History of the Waldenses, art. 7. 

On. pages 618 and 619, several articles are quoted 
from a very ancient book, which, in papistic man- 
ner, are imputed to them as errors, though they 
spoke correctly and according to truth with regard 
to them. 

1. They reject all the sacraments of the church 
(that is, as they were administered according to the 
Romish custom). 

2. Of the sacrament of holy baptism they say, 
that the questions of the catechism are put in vain 
[that is, to infants, who do not comprehend such 
questions, and do not' have the ability to reply to 
them; whereby they sufficiently rejected infant bap- 
tism, which it was not customary to administer 
without putting said questions to the unintelligent 
infants.] 

3. That the absolution which is pronounced over 
infants (at baptism) is useless. 

4. That the sponsors (who were accustomed to 
recite the creed as out of the child's mouth) do not 
understand what they answer to the priests. 

By the lourth as well as the third article, not only 
is infant baptism itself abolished, but also its appur- 
tenances of absolution and sponsors are derided and 
declared a vain, useless, and ridiculous perform- 
ance. But in the first article already, where it is 
said, that they rejected all the sacraments of the 
(Roman) church, among which sacraments infant 
baptism was not one of the least, but one of the 
chief ones; it is plainly taught, that they did not 
believe at all in infant baptism, but like other an- 
cient papal institutions, trampled it under their feet 
and rejected it. 

From said ancient book, which is ascribed to 
Reinerius, the Waldenses are charged with various 
other things respecting their faith; of which, in the 
ninth and tenth charge, the following is said with 
reference to baptism (page 629, art. 9): "As re- 
gards baptism, some (he means the Waldenses) err, 
saying: 'Infants are not saved by baptism, Mark 
16:16. But he that believes and is baptized, shall 
be saved; but the child does not believe, and, hence, 
is not saved (by baptism).' Thereupon the priest 
Reinerius replies: 'The child is baptized upon the 
faith of the parents ; ' ergo. ' ' 

Art. 10 confirms the preceding; only it treats also 
of something more, namely, of the imposition of 
hands, which was customarily done among the 
Waldenses, at baptism, to the adult candidates. 
They also reprove therein the practice which the 
priests had, of interrogating the Sponsors who would 



MARTYRS MIRROR. 



269 



come with children to baptism, in an unknown 
tongue, to which the sponsors then replied, without 
knowing, however, what they had been asked. 
This the Waldenses also take as a reason for reject- 
ing infant baptism and the pedobaptistic supersti- 
tions. However, to this, said Reinerius replies : 
"Suffer little children to come unto me." Matt. 19. 

On page 733, de Centuria XIII., cap. 5,/oL 216, 
217, it is stated from Cesarius, that the Waldenses 
and Albigenses rejected baptism and said that bap- 
tism possessed no virtue and was of no use; which 
they understood of infant baptism, which is admin- 
istered without doctrine and faith; for otherwise the 
Waldenses esteemed the baptism of Christ, which 
is administered according to his ordinance, very 
highly. 

P. J. Twisck, beginning to write of the Waldenses 
for the year 1100, calls them by the name of Breth- 
ren, and says that they opposed infant baptism. 
His words are these: " It is evident from the writers, 
that in these times and shortly after, there existed 
the Waldensian or Albigensian Brethren, who op- 
posed the papal errors and infant baptism." Chron., 
Page 423, col. 1. 

This is confirmed by the writers of the Introduction 
to the Martyrs Miiror, page 50, col. 1, who say, 
With, or from, Baronius, that among other things 
they held, that infant baptism is not necessary to 
salvation. 

We finally come to the testimony of Jean Paul 
Perrin Lionnoys, who, according to the translation 
of B. Lydius, also confirms the foregoing, although 
the translator, Lydius, as well as J. M. V., after the 
manner of pedobaptists has endeavored to give said 
belief of the Waldenses a different appearance; how- 
ever, it will appear sufficiently from the matter itself, 
who has been the more honest, the author or the 
translator. We will therefore enter upon our work 
and commit this to the judgment of the reader. 

In the third chapter of the first book of the His- 
tory of the Waldenses, various things of which the 
papists accused the Waldenses are related, some of 
which were true, and some false. Among them, 
mention is made of their views against infant bap- 
tism, which is expressed in these words: "The 
fourth calumny was, that they rejected infant bap- 
tism." Lib. 1, part 1. Hist. Waldenses, cap. 3, 
page 6, col. 1, from St. Bernh., Horn. 66 on Cant. 

These things, B, Lydius {page 10) endeavors to 
refute, as though the Waldenses deferred the bap- 
tism of their children, not in consequence of their 
belief, but from necessity through want of teachers; 
in which he agrees with his colleague, Abraham 
Mellinus, preacher of the Calvinists, in St. An- 
thony's Polder; who, remarking that various writers 
testify that the Waldenses left their children unbap- 
tized, says {Hist. Mart. 435, col. 3): "That the 
children of the Waldenses often got to be rather 
old, before they could receive baptism, was not a 
voluntary matter on their part, but was owing to 
the lack of teachers; for the harvest among them 
was great, but the laborers few, who could admin- 
ister the sacraments, especially baptism, which they 
held in great esteem. Hence, as their ministers 
were frequently scattered far and wide, through the 



violence of persecution, or had gone into other 
countries to preach, they were often compelled to 
postpone the baptism of their children, and thus it 
happened that their children not seldom got to be 
almost of age, before they could obtain baptism." 
Thus far, A. Mellinus. 

But who does not see, that this is only a fabrica- 
tion, yea, an artifice, by which not only Lydius, but 
also Mellinus, both strong Calvinists, seek to force 
it upon the Waldenses that they omitted infant bap- 
tism not as a matter of faith, but of necessity. For, 
that they needed not to omit it from necessity, or 
through want of teachers who administered bap- 
tism, if, otherwise they had held infant baptism to 
be right, appears from various authors; for they 
had their churches, which could not well be without 
teachers, not only in kingdoms, principalities, earl- 
doms, and provinces, but even in nearly every city, 
as we shall show more fully in the proper place. 
Who, then, can believe, that they from necessity, 
through want of teachers, left their children unbap- 
tized, yea, suffered them to grow up until they be- 
came of age, without baptism? 

It is evident, therefore, that they did not leave 
their children unbaptized from necessity or through 
want of teachers, but because of their belief; as 
holding that baptism without faith could not con- 
duce to salvation, as is manifest from the confessions 
which they professed in those times already. Thus 
both B. Lydius and A. Mellinus have committed 
no small blunder, in endeavoring to force infant 
baptism upon the Waldenses, of which they appar- 
ently never thought in such a light, and to deprive 
them of baptism upon faith, which they had con- 
fessed so many times. 

But, as the compass, though its point be turned 
East, West, or South, ultimately returns to North; 
so it is also with the truth: though she be forced 
from her proper place, she will eventually return to 
it. This is the case here; for, said translator, who 
first intended to prove, that the Waldenses admin- 
istered baptism not only upon faith, but also with- 
out faith, to infants, states in another place, that it 
was always administered with faith and repentance. 
For, what else is indicated by the words, that they 
received the sacraments (that is, not only the Sup~- 
per, but also baptism) with faith and repentance, 
and this invariably? as is stated in the first book ot 
the third part of the History of the Waldenses, 
cap. 9, page 138, col. 1, art. 8. 

If, then, not only the second, but also the first 
sacrament, as it is called, namely baptism, is received 
with faith and repentance, it cannot be said that it 
was administered to infants, seeing these have 
neither knowledge nor ability either to believe, or to 
manifest repentance, and, hence, lack the whole 
foundation upon which baptism was administered by 
the Waldenses. 

In the tract of the Waldenses, as to which are the 
works of antichrist, several reproaches against the 
Pope of Rome and the Roman church are treated 
of; among other things, it is said, after the second 
article has been treated: "The third work of anti- 
christ consists in this, that he ascribes the renew- 
ing of the Holy Ghost to the external, dead faith 



2TO 



MARTYRS MIRROR. 



(namely, to the creed which the sponsors used to re- 
cite at baptism, as from the mouth of the children), 
and that he baptizes the children in that faith, pre- 
tending that by it baptism and regeneration must 
be obtained. ' ' History of the Waldenses, 2>d book, 
■^dpart. Tract against Antichrist, Art. 3, page 162, 
col. i, page 163, col. 2. 

In another place there is quoted, from Reinerius, 
this accusation against the Waldenses: "They also 
censure many things in the (papal) sacraments, and 
say that the baptism of infants is of no avail to 
them. " B. Lydius, Tractaet van de Kerke, page 86, 
col- 1. 

Having, then, sufficiently proved, that the true 
Waldenses were not only called Anabaptists, but 
that they also actually rejected infant baptism, we 
will proceed to other articles of their doctrine, which 
they had in common with the present Baptists.* 



THE BELIEF OF THE ANCIENT WALDENSES RE- 
SPECTING THE OFFICE OF THE SECULAR 
AUTHORITY. 

It is altogether manifest, that the true Waldenses, 
in their beginning as well as in their progress, did 
not accept of secular power and authority, but for- 
sook, yea, fled from it. This appears, in the first 
place, from those who were the originators, or at 
least, no insignificant representatives of their relig- 
ion, namely, Peter Waldo and John of Lyons, both 
of them influential and very wealthy men, who vol- 
untarily abandoned their riches, and taught their 
followers to do likewise — to resign not only author- 
ity, but also the means which furnished occasion 
thereto, and to be content with such things as might 
be needful to them for a modest and sober manner 
of life. For this reason they were called not only 
Waldenses, but also Poor Men of Lyons. See Bapt. 
Hist. , page 599. H. Mont. , page 85. 

To this belongs also, that, though their number 
was great, they suffered themselves to be martyred 
like sheep for the slaughter, after their expulsion 
from Lyons, to which they had not offered the least 
resistance; concerning which, ancient history affords 
an abundant evidence, and which, God granting us 
time, we shall notice more fully in the proper place. 

As regards what the Waldenses, long after they 
had left Lyons, believed and taught with reference 
to this point, it is expressed in one of their articles 
as follows: "But he (Christ) also exercised no tem- 
poral jurisdiction or authority, in the state of his 
humiliation." Abr. Mell., 2d book, fol. 446, col. 2. 

By these words the Waldenses indicate that even 
as Christ exercised no temporal authority in the 
state of his humiliation, so his followers also, here, 
ought not to exercise any such authority, but that 
they themselves should be subject to secular author- 
ities, as the whole article shows, both in the preced- 
ing and in the following words. 

In another article they say, that they are truly 
poor in spirit, and, for righteousness and faith's 

* Doopsgesinde, G 



sake do not exercise authority, but suffer persecu- 
tion. Bapt. Hist., page 617, in the fourth error of 
their first article, as the Romanists call it. 



THE VIEWS OF THE ANCIENT WALDENSES AGAINST 



Their departure from Lyons, their wandering 
about in foreign countries and cities, their innocent 
and patient suffering, their steadfastness unto death, 
and all this without any resistance, retaliation, or 
self-defense, sufficiently indicated the faith they had, 
and by what spirit they were actuated. But in order 
to treat this subject in a proper manner, we will here 
add what they, as regards this matter, believed and, 
themselves or in the name of others, indicated. 

In an old book of parchment, supposed to have 
been written three hundred years ago, by a certain 
priest called Reinerius, various matters are alleged 
as charges against the Waldenses, which he, in a 
certain place, comprises in three articles, each of 
which he then divides into sections. In the tenth 
section he says, ' ' That the Pope and all the Bishops 
are murderers, because of the war that they carry 
on." Bapt. Hist., page 617 . B. Lydius, 3. Tract 
of the Faith of the Waldenses, page 85, col. 1, 
Art. 10. 

This he gives as an article of the faith of the Wal- 
denses, calling it, however, an error or heresy; but 
how can he, who has not learned otherwise, speak 
differently ? 

Jean Paul Perrin Lionnoys, or his translator, 
charges the Waldenses also with the following, 
which accords well with the preceding: "Seventhly, 
(he says) that they (the Waldenses) maintained, 
that the Pope commits mortal sin, when he sends 
forth to make war upon the Turks; and that they 
likewise commit mortal sin, who obey him in wa- 
ging war against the heretics. ' ' History of the Wal- 
denses, istpart, 1st book, cap 3, page 6, col. 1. 

Who cannot see, that this article of the Wal- 
denses opposes war and everything that can be 
called warfare? yea, in such a manner, that it does 
not admit of it at all. 

For, if one should look for a just cause to wage 
war, how could he find one more just, than against 
the Turks? howbeit, it is unjust against all men; 
but we speak by way of comparison. How could 
one find greater reason to wage war, than against 
those whom he considers heretics? for of such it 
was customary to say that they were worse than 
murderers, seeing murderers kill only the body, but 
they, it was said, souls. Nevertheless, the Wal- 
denses reproved the Pope for such action, yea, de- 
clared, that he committed mortal sin thereby; as 
well as those who allowed themselves to be used as 
instruments by the Pope for this purpose. 

What is added by the translator {lib. 1 , part 1 , 
Hist. Wald., cap. 4, page 11), for explanation, 
which however, serves much more to obscuration, 
we pass by, as unworthy of consideration and which 
will fall of its own accord. 

Yea, it seems, that the Waldenses not only held 
that they themselves might not wage war or kill any 



MARTYRS MIRROR. 



271 



one, but that they also denied the right of secular 
authorities who wished to be called Christians, to 
kill, even if the persons whom they should put to 
death were malefactors. Concerning this, we find in 
P. J. Twisck's Chronijk, that the "Poor Men," 
"Insabbathi," or " Waldenses, " taught, that no 
judge who would be a Christian, might put to death 
any one, not even a malefactor. Chron. , page 534, 
col. 2, and page 535, col. 1, from Chron. Seb. Fr., 
fol. 202, and Enca. Sylvio. 

Moreover, in the account of Gabriel Prateolus and 
Guilielmo Reginaldus, who have noted the accusa- 
tions regarding the doctrine of the Waldenses, also 
this charge is found against them: Art. 17. "They 
(the Waldenses) teach that no judge may condemn 
any one to any punishment ; to which end they ad- 
duce that it is written: 'Judge not, that ye be not 
judged.' " A. Mell. 2d book, fol. 434, col. 1, Elench. 
Haeres. Tit. Paup. de Lugd. Calvin. Turcismi., 
lib. 2, cap. 5. 

Touching what G. Prateolus and G. Reginaldus 
add by way of accusation, we let them answer for it. 
It suffices us that in this they came very near the 
truth ; but they went too far in what the Waldenses 
understood with regard to capital punishment, 
namely, that authorities may punish no one with 
death ; this they applied to every kind of punish- 
ment, as though the Waldenses had censured the 
authorities for punishing any one, even a great 
offender, in any wise; which we are not aware that 
the Waldenses ever opposed in any formal article, 
unless some particular one among them held such 
views. 

In the mean time it appears, from the last as well 
as from the preceding testimonies, how exceedingly 
fearful these people were in the matter of punishing 
any one with death ; so that they not only desired to 
be clear from it themselves, but also spoke against 
the same in the secular authorities. Still more did 
they reprove open warfare, in which not only a few, 
but very many are killed, and this for trifling rea- 
sons. This being true, we will proceed to other 
points of their faith, which they had in common 
with the Baptists. 

Note. — That the Albigenses also, who were one 
with the Waldenses, were defenseless, peaceable, 
and meek people, living in quiet under certain pa- 
pistic authorities, who protected them. See, among 
others, Introduction, page 50, col. 2, and page 51, 
col. 1 , from Baron, in Annal. 



THE VIEWS OF THE ANCIENT WALDENSES AGAINST 
THE SWEARING OF OATHS. 

In regard to this point the Waldenses were of the 
same opinion with us, teaching that the fathers of the 
Old Testament were permitted, when necessity re- 
quired it, to swear an oath, in or by the name of the 
Lord ; but that for Christians it is quite unlawful, 
according to the teaching of our Savior, who says : 
' ' Ye have heard that it hath been said by them of 
old time, Thou shalt not forswear thyself, but shalt 
perform unto the Lord thine oaths: but I say unto 
you, Swear not at all." Matt. 5 : 33, 34. 



In the first book of the first part of the History of 
the Waldenses, written by Jean Paul Perrin Lion- 
noys, and translated by J. M. V., chap. 3, page 6, 
col. 1, the following point, among others, is adduced 
as an accusation against the Waldenses : ' ' The sixth 
(tenet) which they (the Waldenses) maintained, was, 
that men should not swear on any account." From 
Albert de Capit. and Reiner. Also, P. f. Twisck, 
Chron., page 534, col. 2, page 535, col. 1. 

How the compiler of these things seeks to explain 
said matter, we here pass over, as this is not the 
proper place to speak of it. But when necessary, we 
shall consider it our duty to give an account of it. 

Far more pertinent and important, however, is 
that which is recorded in Bapt. Hist., page 624, 
where it is stated that in regard to the swearing of 
oaths they believed thus : "Art. 9. That every oath 
is a mortal sin ; saying : Swear not at all; but let 
your communication be, Yea, that is yea; Nay, that 
is nay." Extracted from an old book of parchment, 
ascribed to Reinerius. Also, A. Mell., 2d book, fol. 
432, col. 4. _ 

In the articles ascribed by G. Prateolus and G. Re- 
ginaldus to the Waldenses, as having constituted 
their faith, mention is made of their views in regard 
to the swearing of oaths, concerning which, the 
eighteenth article contains the following: "They 
(the Waldenses) say that all manner of swearing is 
unlawful for Christians, so that it is nowhere lawful 
to swear, not even before the judge, when he con- 
strains one thereto, to testify to the truth." A. Mell., 
2d book, fol. 434, col. 1. Elench. Haeres. Calv. 
Turcism., lib. 2, cap. 5. 

It is true, Mellinus, after the manner of the Cal- 
vinists, of whom he was a leader, endeavors to ex- 
plain, as it were, this article of the Waldenses, as 
though thereby they did not prohibit all swearing 
of oaths, but only frivolous swearing. His words are 
these: "The eighteenth article has reference only to 
unjust and perjurious swearing, as said author owns, 
(he means the author who charges them with those 
articles) saying: 'The occasion which led them into 
this belief, was the fact that they so often and con- 
tinually heard the people swear for trifling reasons, 
and because thereby one easily falls into perjury.' " 

But hear what he further says, as he adds a jeering 
comparison, saying, ' ' That the heretics, who never 
swear, are like the devil, of whom we do not read 
that he ever swore." Page 434, col. 3. 

I pray thee, beloved reader, see now, by what 
author Mellinus seeks to establish his case. It is 
true, he first quotes this author when presenting the 
articles of the Waldenses, and this for the reason 
that the latter has presented them in such a manner 
that they in every part militate against the Roman 
church ; but now, seeing that said author has pre- 
sented the article respecting the swearing of oaths 
(in which the Waldenses deny all swearing) in such 
away that it militates against the Calvinistic church, 
he begins, in order to make the matter doubtful, 
and to deprive the Waldenses of the article relative 
to non-swearing, to quote from said author again, 
and this, in mocking and impious language. 

But, becoming more discreet, he commences to 
extol that which is expressed in the eighteenth ar- 



272 



MARTYRS MIRROR. 



tide, relative to the swearing of the Waldenses, 
above the manner of the papists, saying : "But they 
(the Waldenses) who have learned from Christ, ' Let 
your communication be, Yea, yea; Nay, nay; for 
whatsoever is more than these cometh of evil' 
(Matt.5:37), will judge, that the papists, among 
whom the practice of daily swearing so frivolously 
is in vogue, are more like that Evil One, that is, the 
devil, than the Waldenses, who guarding against 
lying and swearing, and in their daily conversation, 
are wont to say only, Yea, yea; Nay, nay; as" this 
same writer acknowledges in regard to them. They 
guard against back-biting, foul words, lying, and 
swearing, and, as another inquisitor has said : They 
are prudent in their words, avoid all lying and 
swearing ; also, they teach to avoid all lying, back- 
biting, and swearing. " A. Mell., 2d book, fol. 434, 
col. 3, from Frehed. Hist. Bohem., page 232. 

With these and like passages from the preceding 
authors, Mellinus has sought to embellish the Wal- 
denses, to indicate, that they were pious, upright 
and moral people; but in the mean time he forgot 
himself, not once thinking that thereby he abund- 
antly establishes that which in other places he en- 
deavors to refute, namely, that the Waldenses rejected 
all swearing of oaths. 

Here we see how excellent truth is, that it cannot 
remain hid, but is brought to light even by its oppo- 
nents, either unintentionally or otherwise. I should 
here leave this subject, but as Mellinus has helped 
me on the way to show him his perverted zeal, I 
find it necessary to enter more deeply into the mat- 
ter. This good, but perversely zealous man, having 
put all his arguments aside, plainly relates, from an 
old papistic work of three hunred years ago, that 
the Waldenses believed all oaths to be mortal sins ; 
yea, that they considered him who would com- 
pel another to swear, worse than a murderer. 
A. Mell. 2d book, fol. 432, col. 4, from Illyrie. Catal., 
lib. 15, Tit. Waldens. See also, Conferedit. Freher. 
in Hist. Bohem. and Gretser. Sweluc. Tudens. 

Of such and similar passages the writers who pre- 
sent the views of the Waldenses, are full to over- 
flowing, so that it is as clear as the sun, that these 
people rejected the swearing of oaths and every- 
thing that resembles it, even to the saying of the 
word, Verily, or Certainly, etc. ; of which the afore- 
said writer also makes mention, saying: "They (the 
Waldenses) do not say to one another, Verily, Cer- 
tainly, or the like."* Fol. 432, col. 4. 

All this was done from fear of swearing in any 
wise, because the Lord had so expressly said, "■Swear 
not at all. ' ' Matt. 5:34; hence, they avoided all 
manners which bore any resemblance to the swearing 
of oaths. 

But, lest any should think that the Albigenses, 
who were one people with the Waldenses (though 
others distinguish between them), differed from 
them in their views , belief, and practice as regards 
this point, let him read what is noted in the Martyrs 
Mirror, edition 0/1631, page 51, col. 2 ; where it is 
stated, from Baronms, for A. D. 1178, num. 3, 4: 



* P. J. Twisck, in his Cht 
denses would not swear, etc. 
Boh., fol. 27. 



niijk, shows expressly that the Wal- 
Book 14, page 743, col. 2. from Near. 



' ' That many of the Albigenses , from fear of severe 
punishment, feigned return to the Roman church; 
but when an oath was demanded of them, they re- 
fused to swear; hence they were pronounced her- 
etics and solemnly, with burning tapers, excommu- 
nicated, with an injunction to all Catholics, to shun 
them; and to all (Romanistic) princes, to expel them 
from their dominions. 



OF THE VIEWS OF THE WALDENSES AGAINST 
NEARLY ALL ARTICLES OF THE 
ROMAN CHURCH. 

Reinerius, who has written against the Waldenses, 
gives the following testimony respecting them, as 
the Jesuits confess in their own print. 

Cap. 2, Ingolstadt edition, page 54. "Among 
all the sects that ever were and still are, there is 
none more pernicious for the church than the sect 
of the Lyonists (thus he calls the Waldenses), and 
this for three reasons. 

"Firstly, because it is the most ancient; for, some 
say that it has existed from the time of Sylvester; 
others say, from the time of the apostles. 

"Secondly, because it is more general (that is, 
more widely diffused) than other sects ; for there is 
no country where this sect is not found. 

"Thirdly, because, whereas all other sects, by 
their abominable blasphemies against God, cause 
those who hear them, to loathe their belief, this 
sect, on the other hand, has a great semblance ot 
godliness, because they lead a godly life before men, 
have a true belief in all things concerning God, and 
hold correct views in regard to all the twelve arti- 
cles of the faith ; only they condemn the Roman 
church and the clergy, in which the unlearned too 
readily credit them." 

In the fifth chapter he says that their doctrine 
can be brought under these three heads : 1. Invect- 
ives against the Roman church and her institutions. 

2. Errors against the sacraments and the saints. 

3. Rejection of all church usages. 

He then specifies their doctrine in the following 
manner : 

1. That the Roman church is not the church ol 
Christ, but the church of malediction ; and that she 
decayed in the time of Sylvester, when the poison 
of temporal riches insinuated itself. 

2. That all sins and defects are in the Roman 
church, and that they (the Waldenses) alone live 
holily. 

3. That almost no one observes the doctrine of 
the holy Gospel, except they (the Waldenses). 

4. That they, in truth, are poor in spirit, and suf- 
fer persecution for righteousness and faith's sake. 

5. That they are the church of Jesus Christ. 

6. That the Roman church is the whore described 
in John's Revelation. 

7. That they contemn all the statutes of the (Ro- 
man) church, because of their multiplicity and la- 
boriousness. 

8. That the Pope is the head of all errors. 

9. That the prelates are scribes, and the religions, 
or members of orders, Pharisees. 



MARTYRS MIRROR. 



273 



i ex That the popes and bishops, with respect to 
the wars they carry on, are murderers. (This article 
is treated of in another place.) 

ii. That God alone is to be obeyed, and not the 
prelates. 

12. That one is not greater than another (before 
the Lord), but that all are brethren. Matt. 23. 

13. That no one may bow his knees before the 
priests; because the angel said to John, "See thou 
do it not: for I am thy fellow servant." Rev. 22:9. 

14. That men should not give tithes (to the 
papistic clergy), because it was not customary for- 
merly to give tithes to the church. 

15. That the clergy ought not to have property 
of their own; because it is written, "The priests the 
Levites, and all the tribe of Levi, shall have no part 
nor inheritance with Israel .... the Lord is their 
inheritance, as he hath said unto them." Deut. 18. 

16. That the inmates of monasteries ought not to 
have prebends. 

17. That bishops are not entitled to the regalia; 
these being things which are the prerogative of 
kings and rulers. 

18. That no churches and monasteries ought to 
be founded and endowed. 

19. That wills ought not to be drawn up by eccle- 
siastical persons. 

20. They reject the clergy, on account of their 
idleness, and because they do not labor with their 
hands, as the apostles did. 

21. They reject the names, pope and bishop. 

22. They will not admit that any one should be 
compelled to the faith. 

23. They reject all ecclesiastical (papistic) offices, 
and pay little regard to ecclesiastical privileges. 

24. They do not admit, that churches and eccle- 
siastical persons should be exempt from the power 
and punishment of the secular authorities, for, un- 
der that cover of liberty the clergy used to do as 
they pleased. 

25. They hold in contempt councils, synods, and 
all (papistic) ecclesiastical assemblies. 

26. They say, that all human rules respecting 
persons in orders, are Pharisaical institutions. 

These and various other articles respecting the 
belief of the Waldenses, all directed against the 
Pope, the clergy, and the whole Roman church, 
were found in an old parchment written three hun- 
dred years ago, and ascribed to Reinerius. It was 
afterwards followed by various authors. See Balth. 
Lyd. 3, Tract of the Waldens., page 84, col. 1, and 
page 85, cols. 1, .2. A. Mell., 2d book, fol. 430, 
col. 4, fol. 431, cols. 1—4. Bapt. Hist., pages 616, 
617, 618. P. J. Tiiisck, Chron., page 451, col. 2. 
Also, Nicol. Eymeric, printed at Rome, A. D. 1585. 



THE CONFESSIONS OF THE WALDENSES, OR THEIR 
OWN CREEDS. 

Since the Waldenses were very ancient, and were 
spread over very many parts of the world, it came 
that they, from time to time were compelled, by the 
demand of those with and among whom they lived, 
to give an account of their faith; hence it is, that 



different creeds of the Waldenses were made and 
are still extant. However, it is not our intention, to 
relate them all, but simply to present to you one or 
two, which have been celebrated from ancient times, 
and are judged to be of the best. 

Jean Paul Perrin Lionnoys, in his History of the 
Waldenses, translated from the French into Dutch, 
by J. M. V., first part, first book, page 43, makes 
mention of a certain confession of the Waldenses, 
in which they speak of various matters of faith, 
particularly of the holy Scriptures. It reads thus: 

Article I. We believe and hold fast all that is 
contained in the twelve articles of the Apostolic 
Creed; and regard as error all that differs therefrom, 
and does not agree with said twelve articles. 

Article II. We believe that there is one God, 
the Father, the Son, and the Holy Ghost. 

Article III. We confess and hold as holy canon- 
ical Scriptures, the books of the Holy Bible, namely 
these: The five books of Moses, called Genesis, 
Exodus, Leviticus, Numbers, Deuteronomy. The 
books of Joshua, Judges, Ruth. The historical 
books, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 
1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther. 
The didactic books, Job, Psalms, Proverbs, Ecclesi- 
astes, The Song of Solomon. The greater prophe- 
sies of Isaiah, Jeremiah, Ezekiel, Daniel. The 
lesser prophets, Hosea, Joel, Amos, Obadiah, Jo- 
nah, Micah, Nahum, Habakkuk, Zephaniah, Hag- 
gai, Zechariah, Malachi. 

Then follow the books of the Apocrypha, which 
were not received by the Hebrews; hence we read 
them, as Jerome says, in the preface to the Proverbs, 
for the edification of the people, but not for the pur- 
pose of confirming church doctrines. They are: 
1 Esdras, 2 Esdras, Tobit, Judith, Wisdom; Eccle- 
siasticus, or Jesus Sirach; Baruch, with the letter of 
Jeremiah; the additions to the book of Esther, from 
the tenth chapter to the end; the Song of the Three 
Men in the Fiery Furnace; the History of Susanna; 
of the Dragon at Babel; the three books of the 
Maccabees. 

Then follow the books of the New Testament. 
The Gospels, by Matthew, Mark, Luke, John. The 
Acts of the Apostles. The epistles of Paul, Romans, 
1 Corinthians, 2 Corinthians, Galatians, Ephesians, 
Philippians, Colossians, 1 Thessalonians, 2 Thessa- 
lonians, 1 Timothy, 2 Timothy, Titus, Philemon, 
Hebrews, 1 Peter, 2 Peter, 1 John, 2 John. (How 
it comes that 3 John is not mentioned, we do not 
know). The epistle of Jude, the Revelation of John. 

Article IV. The aforementioned books teach 
this: That there is one God, who is omnipotent, all- 
wise, and alone good, who has created all things 
according to his goodness; for he created Adam 
after his image and likeness; but that, through the 
envy of the devil and the disobedience of Adam, 
sin came into the world, and that we are sinners in 
and through Adam. 

Article V. That Christ was promised to the 
fathers, who received the law, that by it they might 
know their sin, unrighteousness and unfitness, and 
long for the coming of Christ ; to which end he 
atoned for sin and himself fulfilled the law. 



274 



MARTYRS MIRROR. 



Article VI. That Christ was born at the time 
appointed by his Father; namely, when all manner 
of wickedness abounded ; and this not for the good 
works' sake, for they were all sinners; but to show 
us grace and mercy, as being the true and faithful 
one. 

Article VII. That Christ is our Way, Truth, 
Peace, Righteousness, Shepherd, Advocate, Sacri- 
fice, and High Priest; who died for the salvation of 
them that believe, and was raised for our justification. 

Article VIII. And, consequently, we maintain, 
that there is no other mediator and advocate with 
God the Father, than Jesus Christ. But as regards 
the virgin Mary, we hold, that she was holy, hum- 
ble, and full of grace; likewise we believe of all the 
other saints, that they .... wait for the resurrec- 
tion of their bodies in the day of judgment. 

Article IX. We believe that after this life there 
are but two places; the one for the blessed, the 
other for the damned; and utterly deny purgatory, 
which is a dream and invention of antichrist against 
truth. 

Article X. We have likewise always believed, 
that all human inventions are an unspeakable abom- 
ination before God; such as feast days, vigils of the 
saints, the so-called holy water, abstaining from 
flesh on certain days, and like things, especially 
masses. 

Article XI We abhor all human inventions, as 
proceeding from antichrist, and which carry with 
them destruction, and prevent the freedom of the 
spirit. 

Article XII. We believe that the sacraments are 
signs of holy things, or visible representations of 
invisible grace; and deem it well, that believers 
should from time to time use these visible signs or 
representations, when it is possible for them to do 
so; nevertheless, we also believe and hold, that said 
believers can be saved, though they do not receive 
these signs; that is, when they have no place or 
opportunity where to receive or use them. 

Article XIII We have never confessed that 
there is any other sacrament than baptism and the 
Supper. 

Article XIV. We must honor the secular au- 
thorities with subjection, obedience, willingness, and 
taxes. 

The above fourteen articles are extracted from 
the book called by the Waldenses, ' ' The Spiritual 
Almanac,'" and from the "Memoirs of George 
Morel." Also, "Hist, of the Waldens." ist part, 
\st book, cap. 12, pages 43 — 48. 

As regards said articles, they are wholesome and 
good, if observed in simplicity; hence we will leave 
them and proceed to another confession, of said 
Waldenses and Albigenses, drawn up by those of 
Merindol and Cabriere, and sent to the King of 
France. The same was publicly read, as A. Mellinus 
informs us, in the King's Parliament at Paris, and 
its contents are, word for word, as follows. 



CONFESSION OF THE WALDENSES AND ALBIGENSES, 

DRAWN UP BY THOSE OF MERINDOL AND 

CABRIERE, AND SENT TO THE KING 

OF FRANCE. 

I. We believe that there is but one God, who is a 
Spirit, and the Creator of all things, the Father of 
all, over and through or in all, in us all; who is to 
be worshiped in spirit and in truth; to whom alone 
we look, as the Giver of life, raiment and food, as 
well as of health and sickness, prosperity and ad- 
versity; him we love as the author of all good, and 
fear him as the discerner of our hearts. 

II. We believe, that Jesus Christ is the Son and 
the image of the Father, in whom dwells all the full- 
ness of the Godhead; by whom we know the Father; 
who is our Mediator and Advocate; and there is no 
other name under heaven given unto men, whereby 
we may be saved. In his name alone we worship 
the Father, and pour out no prayers before God, 
save those contained in the holy Scriptures, or 
which fully agree with the sense of the same. 

III. We believe, that we have the Comforter, the 
Holy Ghost, who proceeds from the Father and the 
Son; by whose inspiration we pray, and through 
whose effectual operation we are regenerated. This 
Holy Ghost operates in us all good works, and by 
him we are led into all truth. 

IV. We believe in a holy church, the congrega- 
tion of all the elect (believers) of God, from the 
foundation (or beginning) of the world unto the 
end ; the head of this church is our Lord Jesus 
Christ. This Church is governed by the word of 
God, and led by the Holy Ghost. All true Chris- 
tians are bound to live in her; for she prays without 
ceasing for all, being acceptable to God, who is her 
refuge, and out of which church there is no salva- 
tion. 

V. It is an established rule with us, that the min- 
isters of the church, namely, the bishops and the 
pastors, must be blameless in manner and doctrine; 
and if not, that they must be removed, and others 
put in their stead, who do better fill their place and 
office. No one takes unto himself this honor, unless 
he is called of God, like Aaron; feeding the flock 
of God, not greedy of filthy lucre, nor lording it 
over his church; but, with a willing mind, setting a 
good example to the godly, in word, intercourse, 
love, faith, and purity. 

VI. We believe, that kings, princes, and magis- 
trates are ordained by the Lord as his ministers, to 
whom obedience ought to be rendered; for they 
bear the sword, to protect the innocent, and punish 
the evil; hence we are in duty bound to show them 
all proper honor, and to pay tribute; and no one 
can evade this subjection, if he would be called a 
Christian, according to the example of our Lord 
and Savior Jesus Christ, for he paid tribute; but 
exercised no temporal jurisdiction or dominion, 
drawing the sword of the heavenly word in the state 
of his humiliation. 



MARTYRS MIRROR. 



275 



The last clause is translated by J. M. V. , in Hist. 
Wald. , thus : Who himself would pay tribute, but 
was not willing to accept of worldly dominion. 

VII. We believe, that the water in the sacrament 
of baptism is an external, visible sign, representing 
to us that which the power of God works within us, 
namely, the renewing of the Spirit, and the morti- 
fying, of our flesh in Christ Jesus, by whom we also 
become members of the holy church ; in which 
church we show forth the confession of our faith, 
and the reformation of our life. 

VIII. We believe, that the holy sacrament of the 
communion, or of the Supper of our Lord Jesus 
Christ, is a holy memorial and, a thanksgiving for 
the benefits bestowed upon us through the death of 
Christ; which we all ought to observe and celebrate 
in the congregation of the godly, in faith, love, and 
self-examination ; and that in thus receiving the 
bread and the cup, we also become partakers of the 
body and blood of Christ, as we are taught in the 
holy Scriptures. 

IX. We confess, that marriage is good, honor- 
able and holy, yea, instituted by God himself, and 
that therefore no one ought to be prohibited from 
marrying, unless the word of God intervene. 

X. We believe, that the godly and godfearing 
ought to conduct themselves praiseworthily before 
God, keeping themselves engaged in good works, 
which God has ordained that they should walk 
therein; these works are: love, joy, peace, longsuf- 
fering, kindness, piety, modesty, temperance, and 
other good works commanded in the Scriptures. 

XL On the other hand, we confess, that we must 
beware of false prophets, whose aim is, to draw the 
people away from the religious worship which we 
owe to the Lord our God alone, and to cause them 
to adhere to the creatures, and put one's confidence 
in them; to neglect the good works commanded us 
in the holy Scriptures, and to follow the fables of 
men. 

XII. We hold the Old and the New Testament 
as the rule of our faith, and follow the Symbol or 
Creed of the Apostles. If any one be found who 
says that we confess another doctrine, we shall show, 
if permitted to do it legally before the regular judges, 
that he is greatly in error and deceives others. 

The above Confession of the Waldenses and Albi- 
genses is taken from Carolus du Moulin' s book of 
the Monarchy of the French, p. 65. A. MelL, 
2d book, fol. 446, col. 1, 2, 3, from foh. Crespin. 
Acta Mart. , lib. 3. Lancelot du Voisin Poplin. Pop- 
linerii Hist. Franc, lib. 1, edition 1585, fol 26. 
foach. Camer. Hist. Narrat., p. 565. To be found 
in Car. Molin's book, De Manarchia Francorum, 
in the third volume of his works, edition Paris, 
A. D. 1612, part 2, pp. 578, 579, 616, 617. Also, 
fean Paul Perrin, Hist, of the Wald., 1st part, 
1 si book, cap. 13, pp. 49, 50. 

Abraham Mellinus, having noted said confession, 
in his large work, says: "Thus far extends the con- 
fession of faith of the Waldenses and Albigenses, 
from whom those of Merindol and Cabriere have 
sprung; which confession we have placed at the 



close of the twelfth, and in the beginning of the 
thirteenth century, in order to anticipate and refute 
all the shameful doctrines which have been unjustly 
imputed, not only to the Waldenses, as has ap- 
peared above, but, particularly, also to the Albi- 
genses, as though they had been Manicheans." 
Hist. Mart., 2d book, fol. 446, col. 4. 

But who cannot see from the above confession of 
faith, that it does not differ in substance from the 
confession of the Baptists? notwithstanding A. Mel- 
linus endeavors to draw them to the Calvinists or 
so-called Reformed. For, to speak of but a few 
points, just look at their confession in the article 
concerning God ; what do the Waldenses say there ? 
"We believe," say they, "that there is but one 
God, who is a Spirit, the Creator of all things, the 
Father of all, over and through or in all things, in 
us all, who is to be worshiped in spirit and in truth." 
Here certainly no mention is made of three self-ex- 
istent, separate persons in the Divine Being. How- 
ever, by the confession of the Waldenses in this 
point, the truth of Father, Son and Holy Ghost 
constituting the one God, is not excluded; neither 
is this done in any way by the Baptists. 

Besides the preceding, consider the article con- 
cerning the Son of God, or of the incarnation of 
Christ. What is the confession of the Waldenses in 
this respect? "We believe," say they, "that Jesus 
Christ is the Son and image of the Father, in whom 
dwells all the fullness of the Godhead, by whom we 
know the Father." Certainly, nothing is said here, 
that the eternal Son of God took his whole hu- 
manity, consisting of body and soul, from the sub- 
stance of the virgin Mary, and that this assumed 
humanity died for us, but that the true, eternal Son 
of God remained alive, as the Calvinists say; but as 
the apostle says: " He (the man Christ) is the image 
of the invisible God," Col. 1:15; and again: "In 
him dwelleth all the fullness of the Godhead bodily," 
Col. 2:9, as is also declared in the confession of the 
Anabaptists. 

Further, observe the article of the Waldenses re- 
specting the office of authority. " We confess," say 
they, "that kings, princes, and magistrates are 
ordained by the Lord as his ministers, unto whom 
obedience ought to be rendered." But what do 
they add by way of explanation, that a Christian 
may fill such an office, as the Calvinistic church 
says? O no; but they say (that we must submit to 
it) according to the example of our Lord and Savior 
Jesus Christ; for he paid tribute, but exercised no 
temporal jurisdiction or dominion, drawing the 
sword of the heavenly word in the state of his 
humiliation; even as also the Anabaptists confess. 

Continuing, notice their article respecting baptism. 
"We believe," say they, "that the water in the 
sacrament of baptism is an external, visible sign, 
representing to us that which the power of God 
works within us, namely, the renewing of the spirit 
and the mortifying of our flesh in Christ Jesus, by 
whom we also become members of the holy church, 
in which church we show forth the confession of our 
faith and the reformation of our life. ' ' Now, notice ; 
is there a single word said in this whole article, 
about infant baptism, which latter is nevertheless so 



276 



MARTYRS MIRROR. 



strenuously maintained at the present day, by the 
Ca'vinistic church ? O no ; but the contrary is suffi- 
ciently expressed , when it is said : ' ' That the water 
in the sacrament of baptism is an external, visible 
sign, representing to us that which the power of 
God works within us, namely, the renewing. ' ' For, 
who does not know, that infants have no knowledge 
of this external, visible sign ? much less, that they 
should understand, that said sign represents to them 
that which the power of God should work within 
them, namely, the renewing? And, to be brief, 
how can infants, who have never walked in the old 
life, be sealed, by baptism, unto a new life? In said 
article it is also said, "That baptism signifies the 
mortifying of the flesh." But how can children be 
reminded by baptism, that they must mortify the 
flesh, who, before baptism, never lived after the 
flesh ? Hence it follows, that the Waldenses, in this 
article, did not once, it appears, think of infant 
baptism. 

Then, A. Mellinus presents certain doctrinal 
points which, for the most part unjustly, he says, 
were imputed, by their adversaries, to the Albi- 
genses, and, consequently, also to the Waldenses, 
since they were one people; they consisted of twen- 
ty-eight articles, the first half, or first fourteen of 
which, he promptly rejects, saying, after presenting 
them : ' ' These are the chief articles with which the 
Albigenses are charged by the papists; the first four- 
teen have been willfully fabricated, and falsely im- 
puted to them, by their adversaries (which, we will 
not dispute); the other fourteen they have, for the 
most part, in common with the Waldenses, as well 
as with us." 

But, beloved reader, what are the contents of 
these last fourteen articles which A. Mellinus seems 
to admit so unequivocally? First of all, the first 
article (the fifteenth if we count the preceding ones), 
attracts our attention. ' ' They (the Waldenses) over- 
throw," says their accuser, "all the sacraments of 
the Roman Catholic church, and totally reject holy 
baptism (that is, the baptism of infants, for at that 
time nothing but infant baptism was known in the 
Roman church) as useless and unnecessary; and 
say that the external water of holy baptism differs 
in no respect from the water in the rivers." 

Coming to the article concerning the swearing of 
oaths, which, reckoned with the preceding, is the 
twenty-sixth, it is expressly stated there: "They 
teach that it is utterly unlawful to swear." A. Mell., 
same book, fol. 447, col. 1. 

Here it is to be observed, that if these last articles, 
respecting baptism and the swearing of oaths are 
justly imputed to the Waldenses, which has previ- 
ously been proved to be true, and is also admitted 
here by A. Mellinus; whether those who made this 
confession, can justly be reckoned with the Calvin- 
istic church, which, as regards said articles, has 
quite a different confession; or whether they may 
be reckoned with the church of the Anabaptists, 
who, as far as these articles are concerned, agree 
with their confession; namely, that infant baptism 
is useless, and that we ought not to swear in any 



As regards the knowledge of God and Jesus 
Christ, the office of authority, and other points, it 
has been said above, that the Waldenses and Albi- 
genses did not differ from, but much rather, agreed 
with, the Anabaptistic Christians. 



SOME MORAL PRECEPTS LEFT BY THE WALDENSES 
TO THE CHURCHES. 

We turn again to Jean Paul Perrin, whose testi- 
mony regarding matters of the faith of the Wal- 
denses has, from of old, been very highly esteemed. 
Among other things, he gives an account of the 
precepts which they left for the building up of a 
virtuous life; in regard to which, the following is 
designed to promote a virtuous and godfearing de- 
portment towards those that are without. In the 
History of the Waldenses and Albigenses, 2>d part, 
1st book, 10th chapter, page 153, we read literally, 
in the Waldensian and in the English [Dutch, the 
original says] tongue, as follows: 

En qual modo le poble se de aver a aquilli guae son 

de fora ? 

"How shall our intercourse be with those that are 

without?" 

1 . Non amar lo mond. 

We must not love the world. 

2. Fugir la mala consortia. 
We must shun evil company. 

3. Si es possible aver paz cum fuit. 

We must, if possible, live in peace with 
all men. 

4. Non contendre enjudici. 
We must not go to law. 

5. Non veniar si meseine. 

We must not avenge ourselves. 

6. Amar li ennemic. 

We must love our enemies. 

7. Voler sustenir trabails, calomnias, menasas, 
reprovance, vergognas, erhttias, & tolas genera- 
tions de tormens per la verita. 

We must willingly bear labor, calumny, 
threats, rejection, shame, injuries, and all kinds of 
torment, for the truth's sake. 

8. Posses sir las armas in patientia. 

We must possess our souls in patience. 

9. Non amenar joug cum li non fidel. 

We must not be yoked together with un- 
believers. 

10. Non communicar a las malas obras, & total- 
ment a las, sabent idolatria, & del servici sentcnt 
zo meseine, & enaimi de las antes. 

We must have no fellowship with evil works, 
especially with such as savor of idolatry, and all 
services which tend in that direction; and thus we 
are to judge of like matters. 



MARTYRS MIRROR. 



277 



In said tenth chapter some further rules of these 
people are found, which have reference to the be- 
lievers themselves, how they must well govern their 
own lives and bodies. They read as follows : 

Encar en qual maniera li fidel debian regir li lor 

corps. 

"Also, how believers are to govern their own 

. bodies, or themselves." 

i. N011 servir a li destrier mortal de la cam. 
They shall not serve the deadly lusts of 
the flesh. 

2. Gardar li lor membres quilli non sian armas 
d' iniquitas. 

They shall keep their members that they do 
not become instruments of wickedness. 

3. Regir li lor sentiment. 

They shall govern well their thoughts. 

4. Sot mettre la corps a V espirit. 

They shall keep the body in subjection to 
the spirit. 

5. Mortificar li membres. 

They shall mortify their members. 

6. Fugir la ocioseta. 
They shall shun idleness. 

7. Gardar sobrieta & mesura en maniar & 
beavre, & en parolas & en las curas del mond. 

They shall observe temperance and sobriety 
in eating and drinking, as well as in their words, 
and in the cares of this world. 

8. Far obras de miseridia. 

They shall practice works of mercy. 

9. Viore per fe, & per vita moral. 
They shall live in faith and morality. 

10. Combatre contra li desirier. 
They shall fight against lusts. 

1 1 . Mortificar las obras de la earn. 

They shall mortify the works of the flesh. 

12. Istar en temp debit a la Religion. 

They shall, at the proper time, attend divine 
worship. 

1 3. Ensemp recordar la divina volunta. 

They shall speak to one another of the will 
of God. 

14. Examinar diligentament la conscientia. 
They shall diligently examine thefr con- 
sciences. 

15. Mundar <2f esmendar, & pacificar /' espirit. 
They shall purify, improve, and compose the 

spirit or mind. 

These and like precepts the Waldenses presented 
to their fellow-believers, that they might know how 
to lead a virtuous and pious life, with regard to 
God, as well as to their neighbor, and to themselves. 



TESTIMONY OF ANCIENT WRITERS, REGARDING 
THE VIRTUOUS LIFE OF THE WALDENSES. 

Above all things it is a matter of astonishment, 
that the most violent opponents of the Waldenses, 
who accused them the most on account of their 
faith, could nevertheless find nothing to censure in 
their life, notwithstanding exceeding attention was 
given to this point. It is true, that some, from 
deadly hatred against these people, vented many 
lies in order to tarnish their reputation; but they 
were instantly contradicted by their copartners who 
had a somewhat higher regard for the truth. 

Jacob de Riberia, who allowed himself to be used 
as a persecutor of the Waldenses, says : ' ' That for a 
long time they resided in Narbonne, or Gaule Nar- 
bonnoise, in the bishoprics of Albi, Rhodes, Cahors, 
and Aix la Chapelle; and that at that time those 
who would be called ecclesiastics and bishops, were 
held in little esteem, because nearly all those priests 
were either unworthy or illiterate. Hence it was 
easy for the Waldenses, says he, to gain the ascend- 
ency among the people, by their eminent learning." 
Hist, of the Wald., 1st part, 1st book, cap. 5, p. 21, 
from Jac. Rib., in his account of the city of Tou- 
louse. Chassagnon, in his History of the Albigenses, 
page 27. ^ 

Reinerius, a Dominican friar and cruel inquisitor 
against the Waldenses, assaying to defame them 
because they frequently read the holy Scriptures, 
said : That when the Waldenses wished to display 
their learning, they adduced many things relating 
to purity, humility, and other virtues, showing that 
sin must be shunned, and quoting thereto the words 
of Christ and his apostles. 

He also adds, that they taught, from the Gospel 
and the writings of the apostles, how the followers 
or disciples of Christ must be, saying: "That those 
alone are followers of the apostles, who follow their 
lives." In conclusion he says: " That the Pope, the 
bishops, and the clergy, who possess the riches ol 
this world, and do not follow the holiness of the 
apostles, are no rulers of the church of Jesus Christ." 
Same page, from Reinerius' book, De forma He ret., 
fol. 98. 

Their extraordinary virtue is also very evident 
from the tract of Reinerius concerning the manners 
of the Waldenses, yea, it is astonishing, how excel- 
lently this writer, who had no other intention than 
to say the worst of them, yea, to brand them as 
heretics, presented their virtue, so that the papists 
should justly feel ashamed over it; for, these are the 
words of him who was their inquisitor: "It can be 
seen also from their manners and words, that they 
are heretics ; for their manners are modest and 
grave; they exercise no pride in their clothing, for 
they wear neither costly nor very mean clothing; 
they do not engage in any commerce; they avoid 
lying, swearing, and cheating, but maintain them- 
selves by the labor of their hands, as mechanics. 
Their teachers are weavers and shoemakers, who do 
not heap up great riches, but are content with the 
necessaries of life. The Lyonists (the Waldenses) 
are also chaste, temperate in eating and drinking, 



278 



MARTYRS MIRROR. 



and db not frequent taverns, etc." Bapt. Hist., 
pages 646, 647. 

Concerning the manner in which the Waldenses 
prayed, the following is found in an ancient papistic 
book: "The Waldenses observe this manner in 
praying: they bow down with bended knees upon 
the ground, leaning against a bench or something 
suitable for this purpose. Thus, with bended knees, 
and body bowed down, they generally continue in 
prayer as long as it might take to repeat the Lord's 
prayer and the amen thirty or forty times. This 
they do every day with great reverence." Again: 
' ' They say, teach, or have, no other prayer than 
the Lord's prayer, or the paternoster. The angelic 
Salutation, or the Ave Maria they condemned." 
Bapt. Hist. , page 647. 

Among other things, the ancients make mention 
of some of the Waldenses, who are called apostles, 
teachers, angels, and brethren; but who neverthe- 
less obtained their names not because of their no- 
bility, high descent, or great worldly learning, but, 
to all appearance, on account of their virtue. For, 
as regards their descent, and standing in this world, 
they were very humble; their names were: Nicholas 
of Poland; John of Poland, a peasant's son; Wal- 
rich of Hardeck, a shoemaker by trade; Conrad of 
Gmund, in Suabia, a peasant's son; Simon of Salig, 
in Hungary, a tailor by trade; Herman of Mistel- 
gen, a peasant's son, and blacksmith by trade. 

"But," says the writer who accuses them, "they 
lead this kind of life and walk : first, they fast three 
or four days in the week, living on bread and water 
unless they have to do very hard work; then the 
chief among them take care that their subjects ap- 
pear before them. (If by the terms, chief and sub- 
jects, there are understood teachers and common 
people, or master tradesmen and servants, or the 
like, there is no ambiguity). They pray seven times 
a day; the oldest (among them) begins the prayer." 
Bapt. Hist. , page 649. 

These and like testimonies respecting the virtues 
of the Waldenses, even from their bitterest accusers, 
indicate that they were very merciful, virtuous, and 
godfearing people, and that they were thus greatly 
calumniated by those who sought to maintain the 
contrary in regard to them. But, how unjustly some 
have proceeded in accusing said people, with regard 
to their faith as well as to their life, of this we will 
presently give some account. 



HOW THE WALDENSES WERE UNJUSTLY ACCUSED 
BY THEIR INQUISITORS AND ACCUSERS. 

In the second book of the first part of the History 
of the Waldenses, by fean Paul Perrin, translated 
by J. M. V., 3d chapter, page 74, col. 2, there is an 
account of one Jan Veileti, a monk, and inquisitor 
over the Waldenses, and how very unfaithfully and 
deceitfully he or his clerk acted in the case of these 
people, from which it can be inferred, how it also 
was with others of their accusers. The ^vords read 
as follows: 

But in the processes which were instituted by 
this monk Jan Veileti, we have observed an ex- 



quisite kind of villainy and low cunning; for, having 
gotten these proceedings into our hands, we found 
in them little billets, upon which this commissary 
(Jan Veileti) had noted the answers of the accused, 
simply, and just as they had come from their lips; 
but these simple answers, we afterwards, in the pro- 
ceedings, found extended, and frequently given in a 
form contrary to, and quite different from what the 
sumptum, that is, the aforementioned answer as 
noted in the proceedings, implied and contained; 
thereby perverting the meaning of the defendent, 
and causing him to say that of which he had never 
thought. 

For example, when he was asked whether he did 
not believe, that as soon as the sacramental words 
were pronounced by the priest, in the mass, the 
body of Christ was in the host, just as he was on the 
tree of the cross, and the Waldenses answered, No, 
Veileti or his clerk set down as his answer: That he 
had confessed that he did not believe in God. 

Again, when it was asked, whether the saints 
must not be invoked, the reply was, No, they wrote: 
That they had reviled, and spoken evil of, the 
saints. 

When it was asked, whether the virgin Mary must 
not be saluted and invoked in our extremity, and 
the answer was, No, they wrote: That they had 
reviled the virgin Mary. 

"Behold, such was the faithlessness of the monks 
and inquisitors in such important matters, and it is 
not without a certain evidence of God's providence," 
says the writer, ' ' that these villainies have been pre- 
served and have remained to the present time, as a 
means by which to show, what spirit actuated those 
men having, by manifold frauds, oppressed and ulti- 
mately killed and burnt the believing members of the 
church of Christ, yet have the audacity to ask us, 
where the church, and the believers, whom they 
themselves put to death, were before our coming." 

"Now, if the reader is desirous to know," says 
our author, "how said proceedings fell into our 
hands, we reply, that this occurred likewise through 
the providence of God." He then relates, how the 
archbishops of Embrun, John Rostan, and others 
had these papers and proceedings under lock and 
key in their chests and chanceries, until the city 
where they resided, was taken, A. D. 1585. The 
house of the archbishop having taken fire on this 
occasion, many of these processes held in former 
times against the Waldenses, were thrown in bags 
into the street. One Calignon, chancellor of Navarre 
and a certain councilor of Grenoble, who were pres- 
ent, ordered them to be picked up and delivered 
into their hands; and thus, it is stated, the perfidi- 
ous calumnies against the Waldenses came to light, 
which, otherwise, would have gone among the pa- 
pists, as true accusations against them. But it is as 
the common adage says : Lies fly swiftly, but truth 
overtakes them. We will now close our account of 
the true faith and good practice of the Waldenses, 
and show, how long and in what times they 
existed. 



MARTYRS MIRROR. 



279 



CONCERNING THE TIME OF THE WALDENSES. 

Of this, H. Montanus gives this account : "The 
persuasion of the Waldenses or Lyonites obtained, in 
France as well as in some cities of Italy, secretly as 
well as openly, according to the condition of the 
times, for more than three hundred years, from the 
year 1170 or 1180 to 1545, as may be seen in 
Slcidamts, lib. 16, Comment." H. Mont. Nietigh., 
page 86. 

Their beginning we have fixed, according to the 
common reckoning of ancient writers, A. D. 1170; 
but it appears that they existed long before; for 
even as early as the year 11 20, people of the 
same profession declared, by open writings, their 
views against the Pope, whom they called antichrist, 
censuring him in many things, as stated above. 

Moreover, P. J. Twisck gives the following ac- 
count, for the year 1168: " The Waldenses, of whom 
mention is made for the year 11 59, had at this time 
so many followers and such great success with their 
doctrine, in France, Spain, Italy, and Germany, that 
those of their profession, as Guil. Nebriss, writes, 
numbered as many as the sand of the sea ; who, 
when they were summoned by the Pope of Rome, to 
give an account of their doctrine, would not appear, 
saying that they were not obliged to obey the Pope, 
who was the antichrist and had declared them schis- 
matics." Chron. page 479, col. 1. 

A. D. 1 1 99. — It is stated that at this time the 
Albigenses, who were one church with the Wal- 
denses, had so increased in the earldom of Toulouse, 
that, as the papists complained, ' ' almost a thousand 
cities were polluted with them. ' ' Introduction M. M. , 
page 52, col. 1, from Baron. A. D. 1199, num. 13. 

With this the lord of St. Aldegonde concurs, 
when he says (in't Tafereel der Geschil., cap. 12, 
fol. 142): "That, notwithstanding Peter de Bruis was 
burnt as a heretic, at St. Giles, near Nismes, their 
doctrine nevertheless was spread throughout the 
province of Gascony, into the earldom of Fois, 
Querci, Agenois, Bourdeloicx, and almost through- 
out all Languedoc, and the earldom of Jugrane, now 
called Venice. In Provence also this doctrine was 
almost universally accepted, and the cities, Cahors, 
Narbonne, Carcassonne, Rhodes, Aix la Chapelle, 
Mesieres, Toulouse, Avignon, Mantauban, S. An- 
tonin, Puflanrens, Castres, Minerve, Begiers, Beau- 
caire, Lombes, Pannes, and the country of Bigorre 
were filled with it, together with many other cities 
which were favorable to them, as Tarascon, Mar- 
seilles, Perces, Agenois, Marmande, and Bordeaux ; 
whereby this doctrine spread still further, from the 
one side into Spain and England, from the other, 
into Germany, Bohemia, Hungary, Moravia, Dal- 
matia, and even into Italy. 

"Indeed in such a manner did this doctrine 
spread that however sedulously the popes and all 
their minions exerted themselves, aided by the 
princes and the secular magistrates, to exterminate 
them , first by disputations , then by banishment and 
papal excommunication and anathemas, proclaiming 
of crusades, indulgences and pardons to all who 
would commit violence upon them, and finally, by 
all manner of tortures, fire, gallows, and cruel 



bloodshedding, yea, in such a manner that the 
whole world was in commotion on account of it; yet, ' 
they (the papists) could not prevent the ashes from 
flying abroad, and becoming scattered far and wide, 
almost even to all the ends of the earth. ' ' Introduc- 
tion M. M., page 52, col. 1, 2. 

The above seems marvelous, but it is not marvel- 
ous with regard to the Lord God, with whom noth- 
ing is wonderful or impossible. In the mean time, 
we see how God permitted this grain of mustard seed 
of the Waldenses, or Poor men of Lyons, to grow 
up a large tree, and this in the midst of their perse- 
cutions. O, the great power, wisdom and love of 
God, who never forsakes his people! 

P. J. Twisck, having finished his account of the 
twelfth century, concludes as follows, with which we 
will also conclude our account: "As regards the 
state and condition of ecclesiastical affairs in the pre- 
ceding hundred years, we find no special change, 
nor reformation, except that in this century we have 
many praiseworthy men who opposed popery with 
the holy Scriptures, rejecting images, pilgrimages, 
masses, and other papal superstitions, and also in- 
fant baptism; concerning which you may consult the 
years 1145, 1159, 1168, 1182, 1198. Thus the Bap- 
tists and many others (who had better views than 
the papists), and their followers or fellow-believers 
lived for a long period, or even to this time, in vari- 
ous countries and places, under many severe perse- 
cutions." Chron., 12th book, page 511. 



AN ACCOUNT OF THOSE WHO SUF- 
FERED IN THE TWELFTH 
CENTURY. 



SUMMARY OF THE MARTYRS IN THE TWELFTH 
CENTURY. 

[In the beginning mention is made of this salu- 
tary, but bloody century, in which the pious wit- 
nesses of the Lord come in multitudes to receive 
the crown of martyrdom on the battle field of Christ. 

Four persons, having no good opinion of infant 
baptism and transubstantiation banished from the 
bishopric of Treves, A. D. 1105. 

Some of the followers of Berengarius, in the same 
bishopric, follow their fellow-companions, and are 
not only banished, but also expelled, one year after, 
namely, A. D. 1106. 

The persecutions increase in violence; some who 
maintained the doctrine of Berengarius, burnt alive 
at Treves and Utrecht, in the year 1135. 

Arnald, a lector at Brescia, opposes infant bap- 
tism and the mass; on account of which he is perse- 
cuted, and, finally, having come to Rome, deprived 
of his life by fire, A. D. 1145. 

The teacher of said Arnald, namely, Peter Abe- 
lard, follows, in the persecution, in the footsteps of 
his disciple, and is, by order of the Pope, impris- 
oned in the dungeon of a monastery, where he ends 
his life, same year as above. 



280 



MARTYRS MIRROR. 



Peter Bruis, burnt at St. Giles; Henry of Tou- 
louse, apprehended and put out of the way by the 
Pope's Legate; also many other persons put to 
death at Paris, for the true evangelical doctrine, 
about the years 1145, 114?- 

Certain peasants, called Apostolics, put to death 
for maintaining the doctrine of the apostles, near 
Toulouse in France, A. D. 1155. 

Gerard, with about thirty persons, men as well 
as women, come to Oxford, in England, where 
they, for maintaining the evangelical doctrine, are 
branded on the forehead, and scourged out of the 
city, where they perish from cold, A. D. 1161. 

Arnold, Marsilius, and Theodoric, together with 
five other men and two women, burned alive, at 
Cologne and Bonn, A. D. 1163. 

Many pious Christians, throughout all France 
and England, for maintaining their true belief, cast 
into the fire alive, where they expire under great 
pain, A. D. 1182. 

Many Christians in Flanders, put to death by fire 
for the same reason; many others miserably perish 
in other places, in the year 1183. 

One year after the death of the last-mentioned 
martyrs, namely, A. D. 1184 or 1185, a decree of 
Pope Lucius III. is published against the Wal- 
denses, who are called by various names. 

The bloody decree of Ilphons, King of Arragon, 
published against said Waldenses, A. D. 1194, 
circumstantially presented. 

Origin of the inquisition, instituted by Pope Inno- 
cent III. against the Waldenses and Albigenses, 
about the year 1198; to which end, mention is 
made of three letters which he wrote with regard 
to this matter; whereupon it followed that, A. D. 
1200, five men and three women were burnt at 
Troyes, in Campania, and some expelled from 
Metz.] 



Hereafter we shall not have to confine ourselves 
to such scanty material, in the account of the mar- 
tyrs, as we have necessarily had to do in some of 
the preceding centuries, when we, through the ab- 
sence of ancient histories and records, were fre- 
quently compelled to break off our account of the 
sainted confessors of Jesus Christ prematurely; 
which often grieved us to the heart. 

Now, however, comes the salutary, though 
bloody century, in which abundant matter is fur- 
nished us, from which to accomplish our object; the 
pious witnesses of the Lord now come in multi- 
tudes, who willingly suffer themselves to be put to 
death for the proclamation ot the only saving truth; 
crowns of martyrdom are now proffered to all Chris- 
tian champions, who have well acquitted themselves 
on the field of martyrdom, under the bloody banner 
of Jesus Christ. 

Excommunication is the beginning of their con- 
flict; then follow fire, sword, and much other dread- 
ful violence; in and under which, they, calling upon 
God, end their lives, quit the earth, and take their 



rest under the wings of their Savior, or under the 
altar of God, until the number of their slain breth- 
ren shall be fulfilled. We then turn, first, to the 
portal or entrance of the arena of the Christian 
martyrs, where we perceive that some persons must 
leave their country, and are banished as heretics. 



FOUR PERSONS, WHO HAD NO GOOD OPINION OF 
INFANT BAPTISM AND TRANSUBSTANTIATION, 
BANISHED AS HERETICS, FROM THE BISH- 
OPRIC OF TREVES, A. D. 1 105. 

Here, that which is noted for the year 1105, con- 
cerning those who opposed infant baptism in the 
twelfth century, claims our attention, namely, that 
then, under the archbishop of Treves, four persons 
were banished as heretics, because they had no 
good opinion of infant baptism, and denied, that 
in the Supper the bread and wine were changed 
into the real body and blood of Christ. Mertd., 
fol. 726. P. J. Twisck, Chron. H Montan., 
Nietigh., page 83. Jac. Mehrn., B. H, page 592. 



CERTAIN PERSONS, CALLED BERENGARIANS, BAN- 
ISHED OR EXPELLED FOR THE SAME REASON, 
AND FROM THE SAME BISHOPRIC (AS THE 
FORMER PERSONS), A. D. 1 106. 

We related, for the year 1035, of Berengarius. 
deacon of Angiers, that he, with Bruno, the bishop 
of said city, began to teach against transubstanti- 
ation and infant baptism, and this, the most strenu- 
ously, about A. D. 1060; which the Roman popes, 
at different times, endeavored by councils and 
otherwise to put a stop to, as was shown in its 
place. And though Berengarius at times, from fear 
of death, showed himself wavering and very weak 
in his maintenance of said matters, he still effected 
so much, that many who were friendly to his doc- 
trine, concurred with him therein, so that some of 
them, who came into the bishopric of Treves, and 
maintained their (abovementioned) views, were, like 
the four persons mentioned previously, banished or 
expelled by the archbishop of" that place, A. D. 1 106. 
Dispersed thence, they departed into the Nether- 
lands, into the country of Liege, and to Antwerp, 
and thereabouts, scattering, whithersoever they 
came, the good seed of their true belief. In the 
meantime, though these had been expelled from the 
bishopric of Treves, some nevertheless remained, 
who held their meetings in secret, «nd taught. 
In the 2d book of the History of the Persecutio?is, 
page 395, col. 3, from Thuan. Pre/at., in Hist, 
sui temp, ad Reg. Horn. 4, where for A. D. 1060, 
read A. D. 1 106. 

Note. — The authors state of the aforementioned 
people only that they were expelled, etc., but as no 
formal expulsion can take place, without a previous 
condemnation, we are quite inclined to think, that 
they were first banished, and then expelled. 



MARTYRS MIRROR. 



281 



SEVERAL PERSONS WHO MAINTAINED THE DOC- 
TRINE OF BERENGARIUS, BURNT ALIVE AT 



TREVES AND UTRECHT, A. D. 



:35- 



We read in the ancient chronicles, that in the 
year 1135, several persons were burnt alive by the 
Emperor Lotharius, at Treves and Utrecht; con- 
cerning which the Chron. Sax., in particular, ex- 
pressly mentions, that they were burnt as heretics. 
However, in what their alleged heresy consisted, is 
not clearly expressed. This, however, is certain: 
that they separated from the Roman church, and 
opposed her errors. 

Abraham Mellinus concludes, from the circum- 
stances mentioned with regard to them, that they 
were Berengarians, or followers of Berengarius. 
"For," says he, "the reader must know, that after 
Berengarius' death very many were condemned as 
heretics, simply because they had the same belief 
with Berengarius, respecting the Lord's Supper, 
and opposed the bread-god of the mass." Second 
book, fol. 395, col. 3, from Chron. Sax. 



ARNALD, A LECTOR AT BRESCIA, AFTER MUCH 

PERSECUTION, BURNT AT ROME, FOR HIS 

VIEWS AGAINST INFANT BAPTISM, THE 

MASS, ETC., A. D. 1 1 45. 

In our account of those who opposed infant bap- 
tism, in the twelfth century, we made mention, for 
the year 11 39, of one Arnald, a lector at Brescia, 
in Italy, and stated, that, having been instructed 
by Peter Abelard, he, besides the doctrine he main- 
tained against the mass and transubstantiation, also 
taught against infant baptism ; on account of which 
Pope Innocent II. commanded him to be silent. 
Thereupon he fled into Germany or Switzerland, 
where for a time he continued to teach. Thence, 
after the death of the aforesaid Pope, he came to 
Rome. But obtaining there an incredible number 
of followers, and being severely persecuted by the 
Popes Eugenius and Adrian, he fled to the Em- 
peror Frederick Barbarossa, who delivered him 
into the hands of the Pope; and thus he was finally, 
at Rome, placed to the stake, burnt to ashes, and 
the ashes thrown into the Tiber, lest the people 
should show him honor. It is recorded that this 
occurred A. D. 1145, after he had, as is reckoned, 
strenuously maintained the above doctrine for about 
six years. Bapt. Hist., page 598, from Baron., 
A. D. 1 139, num. 3, and A. D. 1145, num. 3; 
also, H. Mo?itan. , Nietigh. , page 84. 

Abraham Mellinus, writing of the belief of Ar- 
nald, says: " He also taught quite differently con- 
cerning the sacrament of the altar, and (notice), of 
infant baptism, from that which was taught in the 
Roman church at that time. He doubtless, in this 
respect, held the views of Peter de Bruis and Henry 
of Toulouse (of whom we shall speak afterwards), 
rejecting transubstantiation, and denying that the 
mass is a sacrifice for the living and the dead, and 
that (notice again) either baptism or the faith of 



others saves infants." Thus far, A. Mell., 2d book, 
page 425, col. 3. 

Note. — Abraham Mellinus, who states this con- 
cerning the belief of Arnald, was a preacher of the 
Calvinistic church, in St. Anthony's Polder, and, 
consequently, himself an advocate of infant baptism. 
Nevertheless, he distinctly says of Arnald, whom 
he recognized as a pious martyr, that he taught 
quite differently concerning infant baptism, and also 
that this baptism and the faith of others do not save 
children, etc. , the opposite of which the Romanists 
maintained. 

Further Observation. — As regards the manner in 
which he maintained, promulgated, and inculcated 
said doctrine, and himself kept it to the end, as well 
as what happened to him on this account; that is, 
all the circumstances, and also a summary of the 
matter, see Otto Ftiesing, lib. 1, cap. 27, 28, and 
lib. 2, cap. 20, de Gest. Frid. L. Imp. Gunth. 
Ligur., lib. 3, de Gest. Frid. 1. Bernhard. Epist., 
196, 189, 195. Sigon. de Regno Ital, lib. 11, from 
A. D. 1 139 until 1 146. Abent, lib. 6. Annal. Boio 
Gerhohus Reichersp., lib. 1, de Invest. Antichrist, 
opted Gretser in Proleg. Script, contra Walden., 
cap. 4, Tom. 4, Concil. edition 161 2, p. 23, com- 
pared with Bapt. His. , p. 686. 



PETER ABELARD, ON ACCOUNT OF THE ABOVE- 
MENTIONED BELIEF, IS CONFINED, BY ORDER 
OF THE POPE OF ROME, IN THE DUNGEON 
OF A MONASTERY, AND DIES THERE, 
A. D. 1 145. 

H. Montanus states, from Cesar Baronius, that 
this Peter Abelard was the one from whom the 
aforementioned Arnald had obtained the doctrine 
against infant baptism, drawn, however, chiefly 
from the holy Scriptures; which is not contradicted, 
but sufficiently confirmed, by Mellinus, when he 
says: "That said Arnald was a disciple of Peter 
Abelard, from France, where he had pursued his 
studies." Second book, page 425, col. 3. 

He then adds this account: "That Pope Inno- 
cent, after the great synod which he had held, at 
Rome, against the abettors of this doctrine, wrote 
letters to Samson, Archbishop of Rheims, Henry, 
Archbishop of Sens, and Bernhard, abbot of Clair- 
vaux, against Arnald of Brescia, and his teacher 
Peter Abelard; charging the former, that wherever 
they should find these two, they should confine 
them each separately, in a monastery, as originators 
of a perverted doctrine, and antagonists of the Cath- 
olic faith, and burn their books or writings wherever 
they should discover them." 

"As to what was the belief of Peter Abelard, ' ' 
says Mellinus, "and in what points he assailed 
popery, can be seen and read in all his works, 
which have just been published in print in France; 
where it will also be found, in his letters, how much 
he had to suffer for his belief. ' ' 

Touching his belief and death. — Concerning 
Peter Abelard and his belief, especially how he op- 
posed infant baptism, and instructed his disciple, 



282 



MARTYRS MIRROR. 



Arnald, in this point, see Jacob Mehrn., Bapt. 
Hist., page 598. Baron., A. D. 1139, num. 3, and 
A. D. 1 145. H. Montan. Nietigh., page 84. Also, 
Introduction, fol. 49. 

Mellinus finally states, from ancient writers, that 
Peter Abelard, after much suffering, died in the 
monastery in which he had been confined, by order 
of the Pope, on account of his faith. This happened, 
according to our reckoning, about the year 1146, 
after the death of his disciple Arnald. 



PETER BRUIS, BURNT AT ST. GILES ; HENRY OF 
TOULOUSE APPREHENDED AND PUT OUT OF 
THE WAV, BY THE POPE'S LEGATE; AND 
MANY OTHER PERSONS PUT TO DEATH 
AT PARIS, FOR THE TRUE EVAN- 
GELICAL DOCTRINE; ABOUT THE 
YEARS 1 145, 1 147. 

P. J. Twisck gives the following account in his 
Chronijck, for the year 11 45: "About this time 
there were famous in France, Peter Bruis, formerly 
a priest, and his disciple, Henry of Toulouse; both 
had been monks, were learned men, and greatly 
censured the papal errors, sparing neither great nor 
small. They called the Pope the prince of Sodom, 
and the city of Rome the mother of all unrighteous- 
ness, abomination, and execration. They spoke 
against the mass, images, pilgrimages, and other 
institutions of the Roman church. They renounced 
infant baptism, saying that none but the believing 
were entitled to baptism. 

When Peter had preached about twenty years, 
namely, from before the year 11 26 until 1145, the 
people flocking to him in great numbers, he was 
finally publicly burnt in the city of St. Giles, also 
called St. Aegidius. 

His disciple Henry, who followed him in the doc- 
trine, was intercepted and apprehended some time 
after by the legate of the Pope, and put out of the 
way, so that his fate is not known. This is held to 
have occurred two years after the death of Peter 
Bruis, namely A. D. 1147. 

After their death a cruel persecution arose against 
all those who had followed their doctrine, many of 
whom went joyfully to meet death. In short, how- 
ever assiduously the popes with all their shaven 
heads aided by princes and secular magistrates, 
exerted themselves to exterminate them, first, by 
disputations, then by banishment and papal excom- 
munications and anathemas, proclamation of cru- 
sades, indulgences, and pardons to all those who 
should do violence* to said people, and, finally, by 
all manner of torment, fire, gallows, and cruel 
bloodshedding, yea, so that the whole world was in 
commotion on account of it; yet, could they not 
prevent this persuasion from spreading everywhere, 
and going forth into every country and kingdom, 
holding their worship secretly as well as openly, 
with great or small numbers, according to the tyr- 



War, says the writer ; but this signifies violence, vexation, etc. 



anny, cruelty or persuasion of the times, and con- 
tinuing until the year 1304; of whom over a hun- 
dred persons were put to death, or burnt, at Paris; 
and thus their descendants, as history states, con- 
tinued, though under much tribulation, until this 
time. P. J. Twisck, Chron., page 450, from Philip 
Marnix Tafer, 3d part, cap. 12, fol. 141, 142. 
Merula, fol. 748, 853. Hist. Mart. Doopsg.,fol. 15. 
Also, Introduction, page 49. 



CERTAIN PEASANTS, CALLED APOSTOLICS, PUT TO 

DEATH FOR MAINTAINING THE DOCTRINE 

OF THE APOSTLES, NEAR TOULOUSE, IN 

FRANCE, A. D. II55. 

It is stated, that about A. D. 1 1 55 there were in 
the above part of France, certain simple but truth- 
loving peasants, who, pointing to no other author 
of their doctrine or belief, than to the apostles, called 
themselves Apostolics, as though they would say, 
that their doctrine and belief were derived from the 
apostles. Bernard,* abbot of Clairvaux, greatly in- 
veighed against them in divers sermons, calling 
them a sort of despised, boorish rabble, ignorant 
and altogether weak. ' 'They,' ' he says, ' 'are boorish 
people, idiots, and completely sold; but they must 
not be dealt with imprudently." "From this it ap- 
pears," writes Abraham Mellinus, "that they must 
not have been so very dull and ignorant after all." 

In the mean time, Bernard continues to rail 
against them, after papistic fashion. "Inquire," 
says he, "for their author; of what sect they are? 
They will not be able to name any one. But what 
heresy is there, that has not its author from among 
men? The Manicheans had Manes as their head 
and master; the Sabellians had Sabellicus; the Ari- 
ans, Arium; the Eunomians, Eunomium; the Nes- 
torians, Nestorius; likewise every other similar pest 
had its separate master among men, from which it 
derived both its origin and name; but what name 
or title shall be given or accorded to these? None 
at all," he says, "because they received their heresy 
neither from nor by men ; nevertheless, far be it 
from us to say that they received it through the 
revelation of Christ." 

Continuing, he shows in what their so-called her- 
esy consisted, saying: "They ridicule us, that we 
baptize infants; that we implore the intercession of 
the saints, and the like. It has been found, that 
they would rather die, than be converted (namely, 
to the Roman church). Many a time the believers 
(he means the papists), laid hands on some of them, 
drew them forth ; and being asked concerning their 
faith, they would not confess their wickedness, but 
openly protested, that they taught the true godli- 
ness, and were ready to die for it. In the meantime, 
the people that stood by, were not less ready to put 
them to death; and falling upon them, they made 
these new heretics martyrs of their own faith." 



*" Zealous Bernard," writes Mellinus, "allowed himself to b 
bribed, and dared to preach and write whatever he heard said. 1 
Second book, fol. 438, col. 2, in the margin. 



MARTYRS MIRROR. 



283 



"Some wonder at this, that, when led forth to 
death, they were not only joyful, but also patient; 
but it is to be deplored, that not only secular prin- 
ces, but also, it is said, some ecclesiastics, yea bish- 
ops, who ought much rather to have persecuted 
them, upheld them for lucre's sake, saying: 'Why 
should we condemn them as heretics, who have not 
been convinced of heresy, nor have confessed the 
same?' " 

Thus far, Bernard, who was called, The Mellif- 
luent, but who nevertheless poured forth nothing 
but bitter gall against these people. In Serm. 16 
and 66, on Cant. Also, Epist. 240, oldest edition. 

From this it is sufficiently apparent, writes Melli- 
nus, that they persecuted these poor people unto 
death, not on account of Manichean doctrines, which 
Bernard unjustly and covertly imputes to them, but 
because they opposed the Roman church and her 
errors. Second book, fol. 438, col. 1, 2. 

Note. — These were the same people of whom we 
made mention, in our account of those who, in the 
twelfth century, opposed infant baptism, from Nich- 
olas Zander, who states concerning them: "That 
they were called Apostolics, because they professed 
to walk in the footsteps of the apostles, and declared 
to hold themselves only to the apostolical writings ; 
that they contemned infant baptism, purgatory, 
praying for the dead, invocation of the saints, 
swearing of oaths, etc. ; that they accepted no evi- 
dence save from the New Testament; and went joy- 
fully unto death." Nic. Sand., lib. and Histor. 
Doopsg.,A. 8. D. Anth. Jac.,fol. 118. H. Montan. 
Nietigh., page 84. Introduction, page 50, Jacob 
Mehrning, Bapt. Hist., page 599. P. J. Twisck, 
Chron. , page 469. B. 



GERARD, WITH ABOUT THIRTY OTHERS, MEN AS 
WELL AS WOMEN, FOR MAINTAINING THE APOS- 
TOLICAL DOCTRINE, AT OXFORD, IN ENG- 
LAND, ARE BRANDED IN THE FOREHEAD, 
SCOURGED OUT OF THE CITY, AND 
MISERABLY PERISH WITH COLD, 
A. D. Il6l. 

It is recorded* that A. D. 1161, in .the eighth 
year of Henry II., King of England, about thirty 
persons, men as well as women, natives of Germany, 
sailed over to England. The papists called them err- 
ing spirits and publicans, saying that they had sprung 
from an unknown author ;f but others have called 
them Petro-brusians, Berengarians, Poor Men of Ly- 
ons, etc. , because they, it appears, had their views 
against infant baptism, transubstantiation, and other 
errors of the Roman church, in common with Peter 
Bruis, Berengarius, and the Poor Men of Lyons. 

"There were upwards of thirty of them," says 
the papistic writer, "who, concealing their errors, 
had peaceably come into the land, in order to prop- 

* Vignierus, in Hist. Eccl. 

t The papistic writer says: "From an unknown author." The 
Calvanistic Mellinus however says: "But perhaps from Peter de 
Bruis, Henry of Toulouse, or Berengarius himself." Second book 
fol. 4J9, col. 4, in the margin. 



agate their belief. Their principal leader was one 
Gerard, upon whom they looked as their lord and 
master ; for he alone had a little learning, while all 
the rest were illiterate idiots, a very low and boorish 
class of people, and of the German nation and lan- 
guage. But they could not long remain concealed, 
since some made very diligent inquiries regarding 
them; and when it was found that they belonged to 
a strange sect, they were apprehended. ' ' 



THEIR ANSWERS TO THE QUESTIONS RESPECTING 
THEIR FAITH. 

The king, not willing to release or to punish them 
unheard, convened, on this account, a council at 
Oxford ; where the most learned of the prisoners, 
namely, Gerard, being solemnly interrogated con- 
cerning their religion, answered in the name of all, 
saying: "That they were Christians, and regarded 
the doctrine of the apostles. ' ' And when they were 
properly questioned respecting all the articles of the 
faith, they answered well with regard to the nature 
of the supreme Physician; but as regards the means 
with which he has been pleased to heal our weak- 
ness, that is, respecting the divine sacraments, 
"they," says the papistic writer, "judged per- 
versely. For they aspersed baptism (he means in- 
fant baptism, for this was the baptism then held in 
esteem by the Roman church) and also the thank- 
offering (the mass).". 



SUMMARY OF THE DOCTRINE OF WHICH THEY 
WERE ACCUSED. 

The doctrines with which they were charged, con- 
sisted of the following points (from Abr. Mellinus* 
2d book, fol. 44p) : ' ' That their belief concerning the 
sacraments, of baptism and the Supper, as well as 
respecting marriage, was different from what had 
been decreed by the Roman church, whom they 
called the whore of Babylon, because she had for- 
saken the true faith in Christ; they said that she was 
like the barren fig-tree which our Lord Jesus Christ 
cursed. They also said that the Pope and the 
bishops must not be obeyed when they command 
anything that is contrary to the word of God ; also, 
that monachism was a stinking carrion, also, that 
all monastic vows are vain and useless, yea, that they 
foster lasciviousness ; also, that all the orders and 
degrees of the priestly dignity are marks of the great 
beast ; also, that purgatory, masses, church conse- 
crations, worship of the saints, anniversaries for the 
dead, etc., are genuine inventions of the devil." 

"These," says Mellinus, "were about the prin- 
cipal articles which the fathers of the Oxford council 
could not brook, and on account of which they 
scourged and banished them out of their country, 
yea, let them freeze to death." 



* All these passages, Mellinus has taken from the account of 
Guido Perpigna, in lib. de Haeresib. Bal. Cent. 2, in Append, ad Ger- 
vasium Giestrcnscm. Guido was of the opinion, that said people be- 
longed to the Poor Men of Lyons, that is. the Waldenses. 



284: 



MARTYRS MIRROR. 



THEIR CONDUCT TOWARD THE FATHERS IN THE 
COUNCIL IN OXFORD, AND WHAT THE COUN- 
CIL DID IN THE MATTER. 

We return to the papistic author, to hear from 
his own lips, how they dealt with these upright and 
simple people. "When the fathers of the council," 
he writes, ' ' admonished them to do penitence and 
manifest sorrow for their belief, that they might be 
united with the (Roman) church, they despised this 
advice, as well as the threats with which they were 
menaced in order that they, through fear, if by no 
other means, might be driven to conversion ; yea, 
they scoffed at them, saying: 'Blessed are they 
which are persecuted for righteousness sake: for 
theirs is the kingdom of heaven.' " 

"In order, then," he writes, "that the poison of 
their heresy might not spread further, the bishops 
publicly pronounced them heretics, and delivered 
them over to the Catholic prince, for corporal pun- 
ishment. The latter commanded that they should 
be branded on their foreheads, as an infamous mark 
of their heresy, and publicly, in the sight of all the 
people, scourged out of the city, strictly prohibiting 
any one from taking them into his house, or afford- 
ing them the least comfort or assistance." From 
William Neubrig. Hist. Engl., lib. 2, cap. 13. 



JOYFUL GOING OUT OF THESE PEOPLE TO CORPO- 
RAL PUNISHMENT, AND THEIR 
MISERABLE DEATH. 

This sentence having been pronounced, they were 
led out to punishment. They went with gladness 
and in great haste, their leader, namely, Gerard, 
going before them, singing: "Blessed are ye," says 
the Lord, "when men shall hate you, for my 
sake. ' ' 

They were then, according to the rigor of the 
sentence, branded on their foreheads, their leader 
receiving a double brand, one on his forehead, the 
other on his chin, as a sign that he was their leader. 
Thereupon their upper garments, to the waist, 
were cut from their bodies, and they were publicly 
scourged, and cast out of the city. But it being 
a bitter cold winter, and no one showing them the 
least mercy, they miserably perished by the intense 
cold, which they were unable to bear on their naked 
bodies. William Neubrig. Hist. Engl., lib. 2, 
cap. 73, 8t/iyear of Henry II. King of England. 



FURTHER OBSERVATIONS TOUCHING THE ORIGIN 
AND FAITH OF THESE MARTYRS. 

' ' For further explanation of this history, ' ' writes 
Mellinus, ' ' which has been written by a bitter papist, 
the reader must be reminded to imitate the bee — 
which extracts honey from the same flower out of 
which the toad draws poison — and, contemning the 
bitterness of the words of our adversaries, to pay 
regard only to the matter itself. 



That he (the papistic writer) says, that these 
Christians, whom he calls Publicans, had their origin 
from an unknown author,* leads Vignierius to sup- 
pose, that they may have sprung from Peter Bruis, 
or from his companion, Henry of Toulouse. Guido 
of Perpigna, however, thinks they belonged to the 
Poor Men of Lyons, that is, the Waldenses. In lib. 
de Haeresib. Bal. Centur. 2, in Append, ad Gerva- 
sium Giestrensum. See also Abr. Mell., 2d book, 
fol. 440, col. I. 

Note.— In regard to what was the belief of Peter 
Bruis and his companion. Henry of Toulouse, as 
well as of the Poor Men of Lyons, that is, the Wal- 
denses, we have already shown, that it is not at vari- 
ance with the belief of the Anabaptists, but much 
rather accords with it; and hence it is evident that 
these thirty persons, who made said confession, 
were true martyrs, since they suffered for the true 
faith, and the truth of Jesus Christ. Concerning 
these martyrs, see also five years later, Mart. Paris, 
lib. 5. 



ARNOLD, MARSILIUS, AND THEODORIC, WITH FIVE 

OTHER MEN, AND TWO WOMEN, BURNED ALIVE 

AT COLOGNE AND BONN, A. D. 1163. 

"In the year of our Lord 1163," says the papistic 
writer Orithemius, "certain heretics of the sect 
called Cathari, ' ' (by which are understood the Wal- 
denses, whose confession of faith we have above 
shown not to be at variance with the Anabaptists of 
the present day), "came from Flanders to Cologne, 
and there secretly abode in a certain barn, near the 
city. But as they did not come to church, even on 
Sundays, they were detected by those living near 
them. Having been brought to an examination 
therefore, by our mother, the holy church (he means 
Roman church), they were found to be confirmed 
heretics." Orith. Chron. Hirsaug. With this he 
closes. And hence in order to explain the matter 
more fully, we must of necessity have recourse to 
papistic writers, though they were the adversaries 
of these people. 



ECBERT S ACCOUNT OF THE VIEWS OF THESE PEO- 
PLE, AS OPPOSED TO THE ROMAN CHURCH. 

Concerning them, Ecbert, a monk of Schonaugh, 
who himself disputed with them, writes thus: "Be- 
hold, certain perverted, and perverting men (thus 
he calls good Christians), who had concealed them- 
selves for a long time in hiding-places, and had 
corrupted the Christian faith in many plain and sim- 
ple people, are at this time so greatly multiplied 
throughout all the lands, that the Christian church 
suffers great injury from the very pernicious poison 
(so he calls the truth of the Gospel) which they 
everywhere vent against her." Serm. 8, contra 
Catharos, T. 2. Auctor. Bybl. S. S. Patrum, edi- 
tion Paris, A. D. 1610, p. 831. 



From the writings of Gascony. 



MARTYRS MIRROR. 



285 



TRITHEMIUS ACCOUNT OF THEIR EXAMINATION, 

AND DISPUTATION WITH ECBERT; ALSO 

OF THEIR DEATH. 

Trithemius gives a brief description of their exam- 
ination, and disputation with Ecbert, abbot of the 
monastery of St. Florian in Schonaugh, in the bish- 
opric of Treves : 

The clergy and the chief men of the city of 
Cologne, by messengers and letters, requested Ec- 
bert to come to Cologne, as being a very learned 
man, in order to examine said heretics. Abbot Eg- 
bert arrived at Cologne, August 2d, A. D. 1163, 
and entered into a public disputation with three of 
these heretics, Arnold, Marsilius, and Theodoric, 
who seemed to possess better abilities than the rest. 

However, he does not state precisely, what were 
the articles of the discussion, unless we are to glean 
them from his following words : " They contemned 
all the rulers of the church, prelates, priests, and 
clerks, calling them soul-deceivers and snares of the 
devil. ,They ridiculed the sacraments of the Roman 
church (among which was included infant baptism), 
and denied the holy body and blood of the Lord 
(that is, transubstantiation in the sacrament of the 
altar). Now, when they could neither by arguments, 
nor by authority (namely, from the testimony of the 
fathers), nor by admonitions, be induced to re- 
nounce their errors (thus he calls their true faith), 
but obstinately persisted in their purpose, they were 
utterly cast out from the church, and delivered into 
the hands of the laity, that is, into the power of the 
secular authorities, who led them, eight men and 
two women, out of the city, and committed them 
to the flames, on the fifth day of August of the same 
year. ' ' Frith. , in Hist. Also, 2d book of the Perse- 
cutions, fol. 441, col. 3, 4. 



OF THE CONSTANCY OF THESE MARTYRS IN THE 
FIRE; AND HOW ECBERT MOCKED THEM. 

Caesarius of Heisterbach writes, that this took 
place in the Jewish cemetery, and that Arnold, as 
he stood with his disciples or fellow-believers in the 
fire, said: "Remain steadfast in your faith, for this 
day you shall be with the holy martyr, Laurence. ' ' 
Ccssar., lib. 5, cap. 19. 

Ecbert made sport of the death of these pious 
people; for it appears, that, despising infant bap- 
tism, they had said, that in order to be saved it was 
necessary first to be baptized with the Holy Ghost 
and with fire, in consequence of which this wicked 
man inquiringly said: "And has not the city of 
Cologne thus baptized (namely, with fire) your 
arch-heretic Arnold with his accomplices, and the 
city of Bonn, Theodoric with his copartners?" 
Serm. 8, advers. Catharos. 

O awful blasphemy ! But the Lord shall render 
to every man according to his righteousness and 
faithfulness. 1 Sam. 26:23. 

Note. — P. J. Twisck relates of these people that, 
out of hatred, they were called Adamites, Catharists, 
Patarini, and Passaginians, and that the Emperor 



Frederick published some decrees against them. 
' ' But thus, those who seek to live in the fear of 
God, are always exterminated. In this manner, 
certain persons, eight men, two women, and a girl, 
who had gone from Flanders to Cologne, were 
burned in a barn before the city, on the fifth of 
August." Chron., page 476, col. 1, 2, from Abbot 
Trithem. Mer., fol. 765. Neoburgens., lib. 11, 
cap. 15. 



MANY PIOUS CHRISTIANS THROUGHOUT FRANCE 

AND ENGLAND, CAST ALIVE INTO THE FIRE, 

AND BURNT, FOR MAINTAINING THEIR 

ORTHODOX BELIEF, A. D. Il82. 

William of Armorica and Roger of Hovedon state 
that at this time, namely, about the year 1182, in 
various places throughout the entire kingdom of 
France, very many Waldenses or Albigenses were 
burnt under the name of Publicans. 

Concerning this, the aforesaid William writes in 
his history of Philip, King of France as follows: "All 
the opposers of our faith, commonly called Publi- 
cans, having been compelled to come fome forth 
from their hiding-places, were brought before the 
court, and, upon the law being applied to them, 
convicted of heresy, and, hence, were cast into the 
fire and burnt alive." Philippidos, lib. 1. 

Roger of Hovedon adds, for the end of the year 
1182, that the King of England, Henry II., notwith- 
standing there were very many of these Publicans, 
that is, Waldenses or orthodox Christians, in his 
land, he would in no wise tolerate them, but com- 
manded that they should likewise everywhere be 
burnt, as in France.* Annal. part 2, at the close of 
the year 1182. 

As to the belief of the Waldenses and Albigenses, 
who were also called Publicans by their enemies, it 
has already, in their own confession, been shown 
not to militate against the confession of the Anabap- 
tists; as we have said once for all, and to which we 
here again call attention. 



MANY GODFEARING PEOPLE PUT TO DEATH, IN 

FLANDERS, ON ACCOUNT OF THEIR VIEWS 

AGAINST THE ROMAN CHURCH, BY THE 

COUNT OF ALSACE, A. D. 1182. 

Magisterf John Andriess, P. J. Twisck, H. Mon- 
tanus, and various other authentic writers, unani- 
mously state, that A. D. 1182, there were put to 
death, by Count Philip of Alsace, many Christians, 
who were called heretics because they contemned 
infant baptism, the sacrament of the altar, and the 
sacrifice of the mass, etc. See f. Andr., in his 
History of the Antiquity of the Faith, letter E. 
P. f. Twisck, Chron., page 489. H. Montanus, 



* The reader must know that the writers who have given vent in 
this most odious manner to said testimonies respecting the holy 
martyrs, were papists. 

t Master, or sir ; a title of the middle ages, equivalent to the 
modern title of doctor. 



286 



MARTYRS MIRROR. 



Nietigh., p. 86. Also, Hist. Mart, der Doopsg., 
A. 8. Also, Martyrs Mirror, printed A. D. 1631, 
Introductio?i, p. 52. 

MANY CHRISTIANS BURNT IN FLANDERS, A. D. 1 1 83, 

AND VERY MANY PUT TO DEATH IN OTHER 

PLACES. 

For the year 1183 we read of many more such 
people, who were called publicans (of which name 
we have already spoken) and whom Philip, Count 
of Flanders, and William, Archbishop of Rheims, 
caused, most unmercifully, to be burnt. 

Concerning this, Rigordus, an ancient historian 
of those times, writes as follows for said year: "At 
this time, very many heretics (thus this papistic 
writer calls the true Christians), were burnt in Flan- 
ders, by the reverend bishop of Rheims, cardinal 
priest of the title of Sancta Sabina, Legate of the 
Pope, and by Philip, the illustrious count of Flan- 
ders. Rig., p. 168, edit. Wechelian. 

"The same year," says the above author, "over 
seven thousand Cottarelli (thus he calls the pious 
witnesses of Jesus, also called Waldenses and Albi- 
genses), were slain in the province of Bourges, by 
the inhabitants of the land, who all united against 
them, as against the enemies of God." 

Notice here, that they must all have been defense- 
less people, since so great a number suffered them- 
selves to be put to death by so few people as there 
were at that time in the small province of Bourges; 
however, we leave this to God. 

The same writer adds also this: "In the same 
year, Pope Lucius condemned as heretics those who 
in Italy were called Humilitani, and in France, Poor 
Men of Lyons (the Albigenses and Waldenses), 
whereupon, as may well be supposed, no small 
persecution took place in those hot times. 

This decree, it seems, was first published, or else 
renewed, A. D. 1184, or, as others state, A. D. 1185. 
according to the account of Mellinus, 2d book, 
fol. 443, col. 2. 



DECREE OF POPE LUCIUS III. AGAINST THE WAL- 
DENSES, ETC., WHO ARE CALLED BY VARIOUS 

NAMES. 

In the year 1184, or, as others write, 1185, Pope 
Lucius made a decree in the city of Verona, in the 
presence of the Emperor Frederick, which reads as 
follows: 

' ' In order to eradicate the wickedness of various 
heresies that have begun to manifest themselves in 
many countries throughout the whole world, the 
power of ecclesiastical discipline must be called into 
requisition. 

"Therefore, relying on the presence and power 
of our most beloved son, the Roman Emperor 
Frederick, we, with the common advice of our 
brethren, as well as of other patriarchs, archbishops, 
and many princes, who have assembled here from 
different parts of the realm, have, by this general 
resolution of our present decree, set ourselves 



against the heretics, who from various errors have 
received various names, and by apostolical authority, 
through this our constitution, have condemned all 
heresies by whatever name they may be called. 
First, the Catharists and the Patarini, and those 
who falsely and fictitiously call themselves Humiliati 
(humiliated ones) or Poor Men of Lyons; as well as 
the Passaginians, Josephists, Arnoldists; all these 
we lay under an everlasting curse. 

"And since some, having a form of godliness, 
but denying the power thereof, as the apostle says, 
have assumed the authority to preach, though the 
same apostle says, How shall they preach, except 
they be sent? all those to whom this is forbidden, or 
who, not being sent, presumptuously dare preach, 
secretly or publicly, without authority from the 
apostolic see, or consent from the bishop of the 
place; and all who believe otherwise or do not fear 
to teach otherwise than the Roman church preaches 
and maintains, in regard to the sacrament of the 
body and blood of our Lord Jesus Christ, or to 
baptism (namely, infant baptism), or to the con- 
fession of sins, that is, auricular confession, or to 
marriage, and other sacraments of the church; and, 
in general, all those who will not condemn those as 
heretics whom the Roman church, or any bishop in 
his bishopric, with the advice of his clergy, or, in 
case of the decease of their own bishop, the clergy 
themselves, with the advice of the neighboring 
bishops, have declared as such, all these, I say, 
we bind with the bond of an everlasting ban. Like- 
wise those who take them into their houses, and 
defend them, and all who uphold said heretics, 
fostering in them the heretical wickedness, whether 
they be called Consolati, Credentes^, Perfecti, or by 
whatever other similar name, we include them all 
in this sentence of condemnation." 

Thus far, the decree of Pope Lucius. We will 
now give some explanation of a few strange names 
that occur in the same. As regards the common 
names of the Waldenses, of which mention is made 
in the decree of Lucius, namely, that they were 
called Catharists, Patarini, Humiliati, Poor Men of 
Lyons, Passaginians, Josephists, Arnoldists, etc., 
these we have already sufficiently explained. There 
remain therefore to be explained only their special 
distinctive names, as Consolati, Credentes, and Per- 
fecti. Consolati, that is, comforted; by this name 
were called those who had recently come into the 
church, and were not yet firmly established in- the 
faith. 

Credentes, that is, believing; by this name were 
called those who were confirmed in the faith, and 
had increased in it to a considerable extent. 

Perfecti, that is, perfect; by this name were called 
those who applied themselves to faith and godliness 
to the full extent of their ability, so that they seemed 
to be perfect therein. These were also called Boni 
Homines, that is, good men. 

The most of this can be gleaned from Alanus, 
who wrote at the close of the twelfth century, 
namely, A. D. 1194. In edit. Paris, A. D. 1612, 
p. no. Also, Abr. Mell., 2d book, p. 443, col. 3. 
Thus, the diversity of names does not indicate a 
diversity of people or faith, but simply the lesser 



MARTYRS MIRROR. 



287 



or greater perfection in the faith in those who to- 
gether were but one people. 



BLOODY DECREE OF ILPHONSUS, OR ALPHONSUS, 
KING OF ARAGON, AGAINST THE WALDENSES, 



PUBLISHED A. D. 



[94. 



"Ilphonsus, by the grace of God, King of Ara- 
gon, to all archbishops, bishops, and other prelates 
of the church of our kingdom; to all earls, vis- 
counts, soldiers, and to all the people in our realm 
and under our dominion, greeting, and good wishes 
that the Christian religion may be maintained entire. 

"Whereas, it has pleased God, to place us over 
his people, it is right and just that we should con- 
stantly, and according to our ability, care for the 
safety, happiness and protection of said people; 
therefore, as faithful successors of our ancestors, and 
as being justly obedient to the ordinances of the 
church, who have deemed it well, that the heretics 
should everywhere be rejected, condemned and 
persecuted, from the face of God and of all Catho- 
lics; namely, the Waldenses or Insabbathi (that is, 
those who do not observe the Sabbaths or holy- 
days of the Roman church), who call themselves 
Poor Men of Lyons, and all other heretics, of whom 
there are so many that they cannot all be enumer- 
ated, who have been excommunicated by the holy 
church, from our whole realm and dominion, as 
enemies of the cross of Christ, dishonorers of the 
Christian religion and our person, and open enemies 
of our realm, we command them to depart and flee 
from our kingdom. 

" If from this day on, any one shall receive said 
Waldenses and Insabbathi, or other heretics of 
whatever confession, into his house, or hear their 
pernicious preaching in any place, or give them 
food, or dare show them any other favor, be it 
known to the same, that he has incurred the dis- 
favor of God and of us, that he is punishable for the 
crime of lese-majesty, and that his goods shall be 
confiscated without appeal. 

' ' And we command that this our decree and per- 
petual ordinance, in every city, castle, and village 
of our kingdom and jurisdiction, and throughout all 
the lands of our dominion, shall be read and pre- 
sented every Sunday to the people for observance, 
by the bishops and other rulers of the church, and 
by our governors, bailiffs, justiciaries, and other 
magistrates, and that upon all offenders the afore- 
said punishment shall be inflicted. 

"Be it further known : If any person, noble or 
ignoble, shall find any of the aforementioned here- 
tics anywhere in our lands, who, after three days' 
proclamation, knowing this our decree, do not 
speedily depart, but obstinately remain; and shall 
inflict upon them every evil, ignominy, and dis- 
grace, death and maiming alone excepted, he shall 
have to fear no punishment for it, but shall know, 
that he has much rather merited our favor thereby, 
and that his deed is pleasing and acceptable to us. 

"We, however, give these infamous heretics, 
though above their deserts and against reason, a 



respite till to morrow, which is All-saints-day, to 
leave, or to begin leaving, our land. If thereafter 
any do still remain, we give to each and all of our 
subjects full authority, to rob and plunder them, to 
beat them with sticks, and to maltreat them shame- 
fully.;' 

This decree was signed with the seal of Ilphonsus, 
King of Aragon, as well as with the seal of Bishop 
Regimund of Terragona, of the Bishop of Tiracisca, 
and of other bishops. The decree itself was made 
by William de Bassa, the King's notary, A. D. 1194. 
Abr. Mell., 2d book, fol. 444. A. from Fr. Pegna 
Direct. Inqaisit. , part 2, Comment 39. Also, Joan. 
Mariana Pre fat., in L-7icani Tudens. 

But what sort of execution followed upon this 
decree of Ilphonsus against the poor Waldenses in 
the kingdom of Aragon, it is not easy to know, 
since it seems that the historians of this century 
have purposely passed by the cruelty exercised 
against them, doubtless because they felt ashamed 
of the matter. 



ORIGIN OF THE INQUISITION AGAINST THE WAL- 
DENSES AND ALBIGENSES, BY POPE INNO- 
CENT III., A. D. II98. 

A. D. 1 198, Innocent III. became Pope in the 
place of Celestine. At his consecration he applied 
to himself the words which John the Baptist spoke 
of Christ: "He that hath the bride is the bride- 
groom : but the friend of the bridegroom, which 
standeth and heareth him, rejoiceth greatly because 
of the bridegroom's voice." 

Upon these words Innocent addressed his brides- 
men, the cardinals, archbishops and bishops as 
follows: "And am I not the bridegrom, and every 
one of you a friend of the bridegroom ? Yea, I am 
the bridegroom ; for I have the noble, rich, and 
highly exalted, yea, the honorable, pure, gracious, 
and holy Roman church for my bride, who, by the 
ordinance of God, is the mother of all the faithful, 
and the supreme mistress over all the churches. 
She is wiser than Sarah, more prudent than Re- 
becca, more fruitful than Leah, more agreeable than 
Rachel, more devout than Anna, purer than Su- 
sanna, more valiant than Judith, more beautiful than 
Edesssea. Many daughters have gathered great 
riches; but she has excelled them all. I have es- 
poused her sacramentally. This bride has not been 
wedded to me portionless, but has given me her 
rich dowry, namely, the fullness of spiritual and of 
temporal power." Innocent. 3, in Consecra. Pontif., 
Serm. 3, page 19. 

Pope Innocent III. was the first who instituted 
the office of the inquisition, with ordained inquisi- 
tors; to which end he also wrote a letter, in the first 
year of his popedom, on the first day of April, to 
the archbishop of Auxitana ; in which he greatly 
complains of the enemies of "St. Peter's Shiplet, as 
he calls it, and then speaks as follows: 

' ' We desire that you and your fellow-bishops, by 
your prudence, shall guard the more vigorously 
against this malady (meaning the doctrine of the 
Waldenses and Albigenses), and oppose it the more 



288 



MARTYRS MIRROR. 



strenuously, as you see the more reason to fear that 
the sound part of the body may become infected by 
the disease; lest by such contagions, which spread 
gradually like a cancer, the minds of the faithful 
become infected by a general corruption. 

"Therefore we send you brotherly love, and 
charge you most earnestly by this apostolic letter, 
that you do your utmost, to exterminate (all) her- 
esy, and to banish from your province all those that 
are contaminated therewith ; and that against them 
and all those who are contaminated therewith, or 
have any fellowship with them, or who are openly 
suspected of having familiar intercourse with them, 
you do not only exercise all the rigor of church dis- 
cipline, without intervention of appeal, but also, if 
necessary, subdue or punish them by the power of 
the material sword, by princes or by the people." 

On these words the papistic commentator re- 
marks, in the margin: "Up to this time, no inquis- 
itors had yet been sent or appointed by the Pope. ' ' 

In the same month, namely on the 21st of April, 
1 198, twenty days after the writing of the first letter, 
Pope Innocent III. wrote another letter, not only 
to the abovementioned Bishop of Auxitana, but 
also to the archbishops of Aix, Narbonne, Vienne, 
Aries, Ebredun, Tarragon, Lyons, etc., and at the 
same time appointed one Reinerius and one Guido 
as his commissaries or inquisitors, to apprehend 
those who sought to escape the dominion of the 
Roman church. The contents of the letter were 
directed against the Waldenses, and commanded 
that they should be caught, as little foxes that spoil 
the vineyards. Finally he commands them to be 
driven out of the country. Epist. de CretaL, lib. 1, 
pages 56, 57, edit. Colon. 

In the following month, namely on the 13th of 
May, Innocent wrote still another letter for the same 
purpose; in which he again commanded that the 
little foxes should be caught, and promises to send 
the inquisitors, adding: 

"We pray, admonish, and entreat you all to- 
gether, in the name of the Lord, and charge you, 
unto remission of sins, that you receive them (the 
inquisitors, Reinerius and Guido), kindly, aid them 
manfully and vigorously, and lend them a helping 
hand by good counsel and with the deed. 

' ' But, as brother Reinerius, for urgent and im- 
portant matters of the church, has first, by order of 
the apostolical see, gone to Spain, we will and 
command nevertheless, that you archbishops and 
bishops, draw the spiritual sword, when requested 
so to do by said brother Guido, against the heretics 
whom he shall name to you; but let the lay power 
confiscate their goods, and banish them from the 
country, and thus separate the chaff from the wheat. 

' ' Furthermore, to all who in this great difficulty 
which now threatens the church, shall faithfully and 
devotedly assist her in maintaining the Christian 
faith, we grant the same indulgence, pardon, or 
remission of sins, which we have granted to all those 
who go on a pilgrimage to St. Peter's or St. Ja- 
cob's church. Given at Rome, on the above day, 
A. D. 1 198." Page 98. 



FIVE MEN AND THREE WOMEN BURNT AT TROYES, 

IN CHAMPAGNE, A. D. 1200; AND SOME 

EXPELLED FROM METZ. 

About two years after Pope Innocent III. had 
issued those three bloody letters, for the persecution 
and suppression of the true, defenseless Christians, 
who were commonly called Waldenses, but by their 
enemies or persecutors, Publicans and sinners, it 
came to pass, in the last year of the twelfth century, 
namely A. D. 1200, that in the city of Troyes, in 
Champagne, there were apprehended, by order of 
the Pope and the reigning authorities, eight persons, 
five men and three women, who made the same 
confession as was stated above with regard to the 
Waldenses, contradicting the authority of the Pope, 
infant baptism, the swearing of oaths, the office 
of criminal authority, and whom the papistic author 
of the large Chronicle of the Netherlands calls Pope- 
litatnos. 

However, these persons were not accused by 
the papists of any evil works, but simply on account 
of their faith; in which faith they desired to remain 
steadfast unto death, without, in any wise departing 
from it. Hence they were all sentenced to the fire, 
in said year, and offered up their bodies unto God 
as a burnt-sacrifice, having commended their souls 
into his hands. 



THE EXPULSION OF THE CHRISTIANS FROM METZ, 
AND THE BURNING OF THEIR BOOKS. 

At the same time, many Christians at Metz, who 
professed the same faith and were called Waldenses, 
were shamefully expelled from Metz, and their 
books burnt, because they had translated the Holy 
Scriptures into their mother tongue. 

The papistic author of the large Belgic Chronicle, 
upon the authority of the ancient historian Alberi- 
cus, calls them a Waldensian sect, and says : ' ' That 
certain abbots were sent to preach against them; 
who burnt some books translated from the Latin 
into their mother tongue, and thus extirpated said 
sect. Mon. Nuciensis Magn. Chron. Belgicum, 
edit. Frankfort, A. D. 1607, page 189. 

This serves to confirm the preceding narrative. 
We will now conclude our account of the persecu- 
tions which occurred in the twelfth century, and 
proceed to the thirteenth century. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE THIRTEENTH CENTURY. 



SUMMARY OF BAPTISM IN THE THIRTEENTH 
CENTURY. 

[The thirteenth century is commenced with the 
thirteenth and last Centuria, with which the Magde- 
burg Centuriators have concluded their Ecclesiasti- 
cal History ; which is, as it were, a mournful farewell 
air, on account of the lamentable desolation caused 



MARTYRS MIRROR. 



289 



by the Pope of Rome, in the worship of God. Sev- 
eral Roman superstitions mentioned, which were 
commanded as solemnly as the word of God, and 
are called the baptism of necessity, the baptism by 
women, heretics, etc.; also, how to baptize a child 
that is in danger of death. 

Some strange passages from Thomas Aquinas, 
touching infant baptism ; added decree of the bish- 
ops of Nemansa, as to how to deal with a child, con- 
cerning which there may be doubt of its having been 
baptized aright ; also the formula of words to be 
used by the priest over the child. Explanation that 
all this was done to gain respect for infant baptism, 
among the common people. 

Of the true baptism, and how God, in the midst 
of these storms, preserved his church. 

The followers of the doctrine of Peter Bruis and 
Henry of Toulouse, who, in many respects, con- 
curred in the belief of the Anabaptists of the present 
day, increase to such an extent, A. D. 1206, that 
in the provinces of Languedoc, Narbonne, Gascony, 
but few people were found who did not adhere 
to their doctrine ; also the three articles of their doc- 
trine against the Roman church. 

The ancient Waldenses again appear, A. D. 
1 218, and, though excommunicated by the Pope in 
the bull of the Lord's Supper, declare against the 
swearing of oaths, taking the life of evil-doers, the 
faith of the Roman church, ungodly priests, the 
Pope. 

Circumstantial account, that these people, A. D. 
1230, were so numerous, that one traveling from 
his country to Milan, could lodge every night with 
one of his persuasion. 

The increase of the Waldenses in France and 
Flanders, is again stated for, A. D. 1238. 

Statement, for 1242, that they not only confessed 
their belief with the mouth, but also suffered for it. 

Thirty -eight years after, namely, A. D. 1280, it 
is shown, that their doctrine had penetrated not only 
into Lombardy, but even into Sicily ; several articles 
of their doctrine described in full. 

Their increase in various countries of Christendom 
is again shown, for the year 1 284, as a proof that 
notwithstanding the persecutions raised against 
them, they did not diminish. 

A certain doctrine of Alexander, namely : that 
baptism must be administered on confession of faith; 
whereupon the Waldenses and Albigenses are 
introduced once more, for the last time, and it is 
stated that they considered infant baptism of no 
virtue. 

Conclusion, being Jacob Mehrning's reply to 
Mellinus, respecting baptism.] 



This is the century, writes Jacob Mehrning, with 
which the Magdeburg Centuriators have closed 
their church history, etc. Concerning this time 
they write in the preface as follows : " This is the 
calamitous time, in which the Roman Pope exalted 
his might to the highest, in the occidental churches, 
and the Turk his power, in the Orient; where, then, 
the divine and pure doctrine became most abomin- 
ably adulterated in every respect. 



Yea, the ground of doctrine, and all external 
ceremonies, as well as all points of doctrine, — all 
these, without reservation, the Pope of Rome would 
have under his control; in consequence of which 
such a blindness and darkness arose among men, 
that almost all of them took upon them the yoke, 
submitting whatever they spoke or wrote, with 
more fear to the judgment of the Pope, than of God 
himself, or of his church. Rules were established, 
by which all controverted articles were to be decided 
and judged; namely, the corrupted writings of the 
fathers, and the decrees or resolutions of councils. 
The word of God entirely lost its honor, dignity 
and credit; yea, it was thenceforth accepted only as 
far as the opinion of the fathers and councils allowed. 
Moreover, the word of God was no longer ex- 
pounded from the Holy Scriptures, but according to 
the apprehension of their own imagination, etc. 
Besides, too much concession was made to the 
heathen subtleties of Aristotle ; yea, with such 
folly, that the obscure writings of this heathen were 
introduced into the schools, brought into the pulpit, 
and mixed with the articles of faith, etc. Jac. 
Me km. Bapt. Hist., p. 717, from Cent: Magd. 
XIII, chap. 13. 

As regards infant baptism, because the same was 
much contradicted, yea, utterly rejected, at this 
time, by the Waldenses and Albigenses, those of 
the Roman church, in order to provide for this, and 
to maintain it, ordained various things, called bap- 
tism of necessity (private baptism), baptism by 
women, baptism by heretics. 

The Madgeburg Centuriators quote the following 
{chap. 6, fol. 242) from a synodal book, written 
jointly by some bishops, at Nemansa, A. D. 1251 : 
"We command, that an infant, just born and in 
peril of death, so that it can not be brought to 
the priest, be baptized by the men present, whether 
in warm or in cold water, but with no other liquid, 
and this in a wooden, stone or [other vessel. But if 
there be no men present, let the women who are 
there baptize the child, or even the father or the 
mother, in case there be no one else present, to 
baptize the child. " Bapt. Hist., pp. 727, 728. 

By these and similar means the Romanists at this 
time, sought to maintain the credit of infant baptism, 
which was greatly opposed ; to which end tended 
also the words of Aquinas, which are as follows : 
"The proper administrator of baptism shall be 
a priest, whose province it is by virtue of his office, 
to baptize ; but in cases of necessity, not only a 
chaplain, but also a layman, or a woman, yea, 
even a heathen or a heretic may baptize, if he only 
observes the form of the church, and purposes to do 
what the church does. But if a person, from ne- 
cessity, is baptized by such an one, he indeed 
receives the sacrament, so that he need not be 
baptized again ; but he does not receive the grace of 
baptism, because he is considered as not having 
been baptized aright," Thorn. Aquin. de Art., 
Fid., chap. 14, in Bapt. Hist., p. 725. 

In the same direction tends what is adduced 
in Cent. Magd., XIII, chap. 6, fol. 242, from the 
above mentioned synodal book of the bishops of 
Nemansa : ' ' But, ' ' say they, " if a child, in case of 



290 



MARTYRS MIRROR. 



necessity, has been baptized by a layman, according 
to the form prescribed, we command, that said 
child, if it survives, be brought as soon as possible 
to the priest, who shall diligently examine how 
it was baptized ; and if he find that the form pre- 
scribed was not observed aright, he shall baptize the 
child (again), according to the form of the church. 
But if he doubt whether it was rightly baptized, 
or not, since perhaps the baptizer did not properly 
consider the words which he spoke in baptism, 
or because the bystanders were not agreed in this, 
or because there is no certainty whether it was bap- 
tized or not, the priest shall baptize it with these 
words: 'If thou art baptized, I baptize thee not 
again ; but if thou art not baptized, I baptize thee in 
the name of the Father, and of the Son, and of the 
Holy Ghost. ' In such doubtful cases, however, one 
witness is sufficient when more can not be had." 
Bapt. Hist, p. 728. 

Who does not see that the Roman church, when 
infant baptism was contradicted, endeavored by 
these and similar absurdities, to make it appear 
to the common people as though infant baptism 
were absolutely necessary to salvation, yea, so 
necessary that rather than neglect it for want of 
a priest, even women, yea, heathen and heretics 
whom they otherwise were accustomed to burn, 
might baptize the infants if they only observed the 
form of baptism employed by the church. Oh 
strange theology ! Merely to maintain the error 
of infant baptism, many other errors were main- 
tained. 



OF THE TRUE BAPTISM. 

Nevertheless, in the midst of these storms and 
billows of antichrist, God preserved the ark of his 
church, so that many persons still remained, who, 
notwithstanding the manifold troubles and persecu- 
tions that came upon them on this account, practiced 
and maintained the true worship of God, par- 
ticularly in opposition to infant baptism, the office of 
criminal authority, the swearing of oaths, and almost 
all other superstitions of the Roman church. 

A. D. 1206. — In the beginning, yea, before the 
beginning of this century, and so through a number 
of years, the doctrine of the ancient Anabaptists in- 
creased not a little, which appeared more par- 
ticularly in the year 1206, when they had so in- 
creased in many countries, that the wiles and power 
of the Roman church were not sufficient to bring 
them to apostatize, much less to exterminate them. 

Concerning this, P. J. Twisck gives the following 
description : " The adherents of the doctrine of 
Peter de Bruis and Henry of Toulouse, Anabap- 
tists, mentioned for the year 1135, which doctrine 
afterwards was also followed by the Waldenses (see 
the year 11 59), multiplied so greatly about this 
time, namely, A. D. 1206, that few were found 
in the provinces of Albi, Languedoc, Narbonne, 
Gascony, Rouergue, and Toulouse, who did not 
adhere to said doctrine, notwithstanding Pope Inno- 
cent III. very cruelly opposed it. See account for 
the year 1198. 



The principal points of their doctrine, besides 
others, were these: 1. That the Roman church 
was the whore of Babylon. 2. That her polity 
was impure and corrupted. 3. That the mass was 
a work replete with wickedness, and instituted 
neither by Christ nor by his disciples. Chron.p. 523, 
col. 1 and 2, from Chron. Nicol. Gill. , fol. 286. 
Guil. Merul., fol. 798, Henr. Boxh., fol. 22. 

A. D., 1218. — For this year mention is made by 
Sebastian Franck, of the ancient Waldenses, whom 
he calls by three different names, The Poor, In- 
sabbatati and Waldenses. However, that they to- 
gether were but one people, has already been proved. 
Said author writes thus concerning them : ' ' These 
originated A. D. 1218, under Emperor Louis IV. 
They are also excommunicated in the bull of the 
Lord's Supper, and hold : 

1. "That men ought not to swear at all, not even 
to the truth. 

2. "That no Judge, who would be a Christian, 
may put to death any one, not even a malefactor. 

3. "That the pious person who holds to the faith 
of the Roman church, can not be saved. 

4. ' ' That an ungodly priest can not consecrate. 

5. "That the church perished at the time of Syl- 
vester. 

6. "That they are not subject, neither intend to 
be, to the Pope or to other prelates. ' ' 

Then follow several other articles of their doctrine, 
which, for the sake of brevity, we will pass over; for 
instance, that they held : ' ' That outside of their 
church there was no sacrament nor baptism (which 
completely overthrows the infant baptism of the 
Roman church); that they denied purgatory; that 
they counted the mass, alms, and prayers for the 
dead of no value, yea, that they regarded them 
as the inventions of priestcraft ; that honoring the 
saints had not the slightest merit, and that they 
do not hear our prayers in heaven." 

These and similar articles are adduced there, from 
Aeneas, Sylvius and other writers, as charges against 
the Waldenses ; of which the intelligent may judge. 
Seb. Fr. Chron. der Rom. Kelt., fol. 119, col. 4, 
letter P. 

A. D. 1230. — It is stated that the Waldenses, 
whose good confession we have already shown, 
declared at this time in the proceedings which it 
seems they had against the Pope, that their numbers 
were so great in Germany, France and Italy, and 
especially in Lombardy — where their teachers lived, 
to whom they annually sent sustenance from other 
countries — that any one of them traveling from his 
country to Milan, could lodge every night with one 
of his own persuasion, whom they recognized by 
by certain marks on the door or upon the roof. 
P. f. Twisck, Chron., p. 546, col. 2, from Henr. 
Boxh., fol. 25. 

A. D. 1238. — Or about 1239, the Waldenses had 
thus increased in France and Flanders, that a cer- 
tain Dominican monk, Robert Boulgre, sent as in- 
quisitor by Pope Gregory IX. , put to death a count- 
less multitude of them; of which more will be said 
hereafter. P. f. Twisck, Chron., p. 554, col. 1. 

A. D. 1242. — At this time, said people had 
to suffer much from popery, on account of their faith 



MARTYRS MIRROR. 



291 



and religion, which in the bishopric of Toulouse 
alone, appeared in the case of about two hundred 
persons, who held said belief, and were called 
Waldenses; of whose imprisonment and death we 
shall speak in the future. P. J. Twisck, Chron. , 
p. 557, col. i. 

A. D. 1259. — At this time, or thereabouts, 
Gerard Sagarellas, an Italian, but a doctor of Paris, 
wrote a book against the Franciscans, whereupon 
Bonaventura, General of the Franciscan order, 
replied; however, of this Gerard and his belief, 
as also of that of the Waldenses, we shall speak 
more fully hereafter. We would only stop to say 
that from this time on, his disciples, the Fratricelli, 
or Little Brothers, after the year 1285, called 
Dulcinists, began secretly (from fear of persecu- 
tion) to hold their meetings in the mountains of 
Piedmont, and Novara, in Lombardy, professing 
the doctrine of the Waldenses. However, from the 
different places where they lived, they received 
different names ; but the appellation Fratricelli or 
Frerots, was especially given them, because they 
called each other brethren in Christ; nevertheless the 
mouths of the scorners thus spoke only the truth, 
since Christ himself so called his disciples, saying : 
"All ye are brethren," Matt. 23:8; and "I will 
declare thy name (O God) unto my brethren ; in the 
midst of the church will I sing praise unto thee," 
Hebr. 2:12. 

A. D. 1262. — At this time the Waldenses are 
again mentioned, who lived in Lombardy, and in the 
country of Genoa, and professed a sound pro- 
fesssion, though they were called heretics by the 
papists, and were oppressed and persecuted by open 
decrees of the Roman see; which shall be spoken of 
more fully elsewhere. Compare Bzov., A. D. 1262. 
Art. 3, ex Decret. Epist. Alexand. IV., with 
A. MelL, Hist., fol. 470, col. 2. 

A. D. 1280. — In this year it is recorded that 
said people professing the above profession (namely, 
the Waldenses, then called Waldois, after Waldo 
and his adherents, were expelled from Lyons), so 
multiplied in Lombardy that their doctrine, having 
spread in Italy, penetrated even into Sicily ; as is 
attested by the open letters emitted against them by 
the Emperor Frederick II. 

As regards their faith, the following articles, over 
and above what has already been mentioned, re- 
specting their views against infant baptism, the office 
of criminal authority, the swearing of oaths, etc., 
were laid to their charge, as can be gleaned from 
the writings of Reinerius, the priest : That in the 
matter of salvation we must believe only the holy 
Scriptures, and in no wise depend on men. That 
said Scriptures contain everything that is necessary 
to salvation ; and that nothing is to be received but 
what is commanded of God. That there is but one 
Mediator (Christ), and, consequently, that the 
saints ought not to be invoked. That there is no 
purgatory, but that all who are justified in Christ, 
enter into life everlasting, and those who do not 
believe, shall be cast into eternal death; thus deny- 
ing that there is still besides a third or fourth place. 

They accepted and admitted but two sacraments, 
namely, holy baptism and the holy Supper. They 



said that all masses, particularly those for the dead, 
should be rejected; likewise all human institutions, 
and that they ought not to be considered necessary 
to salvation. They also taught that the chanting, 
the hours, the fasting connected with certain days, 
superfluous feast-days, dintinction of food, the many 
degrees and orders of priests, monks, and nuns, the 
benedictions and consecrations of creatures, vows, 
pilgrimages, in short, the vast medley of ceremonies 
which in the times past had been brought into 
vogue, ought to be abolished. They denied the 
supremacy of the Pope, especially as exercised by 
him over secular government, and admitted no 
other degrees in church offices than bishops, teach- 
ers (then called priests), and deacons. They said 
that the Roman see is the true Babylon, and the 
Pope the fountain of all misery; that the marriage of 
the priests (or teachers) is good, and necessary 
in the church; that those who hear and rightly 
understand the word of God, are the true church, to 
which Christ has given the keys, to let the sheep in, 
and to drive away the wolves. "Behold here," 
says the writer, "the sum of the doctrine of the 
Waldoes (or Waldenses), which was oppugned by 
the enemies of truth, and on account of which they, 
according to the testimony of their opponents, were 
persecuted." P. J. Twisck, Chron., p. 605, col. 2, 
and p. 606, col. 1, from the Staet der Kerchen, Jan. 
Cresp., fol. 314, 315, 316. Merul.,fol. 843. Henr. 
Boxh.,fol. 19, 25. 

A. D. 1284. — At this time the Waldenses, ac- 
cording to Twisck, multiplied more and more in 
France and other countries of Christendom, though 
they were sought with craftiness and cruelly per- 
secuted, and even previously every means and all 
diligence had been employed to utterly extirpate 
them; which greatly astonished certain bishops of 
that time, and also certain lawyers of Avignon, in 
certain consultations held against them, and still ex- 
tant. P. J. Twisck, Chron., p. 611, col. 2. 

Concerning the form or mode of baptism, Alex- 
ander* {p. 4, q. 11, m. 1), in this century, says : 
"Baptism shall be administered in confession of 
faith in the Holy Trinity." Jac. Mehr., Bapt. Hist., 
p. 726. 

Centuria 13, of the Madgeburg Centurtators , 
cap. 5, fol. 216, 217, from Cesarius, states "That the 
Waldenses and Albigenses rejected baptism at this 
time, saying that it was inefficacious and useless; 
which they, as Jacob Mehrning writes, understood 
of infant baptism, which is administered without in- 
struction and faith; for the Waldenses had a very 
high regard for the baptism of Christ, as admin- 
istered according to his ordinance. ' ' Bapt. Hist. , pp. 
733. 734- 

Note. — A. D. 1287. — Probus, Bishop of Tullo, 
was at this time so enlightened ot God that he not 
only opposed Pope Honorius IV., but also delivered 
an excellent oration, in which he freely exposed 
the errors of the papists. Compare Catal. Test, 
fol. 654, with the 13th book van den Ondcrgang, 
p. 614, col. 1. 



292 



MARTYRS MIRROR. 



A. D., 1299. — In the year 1299 certain Albi- 
genses and Waldenses, called Fratricelli, or Little 
Brothers (of whose faith and life we have spoken 
elsewhere), became so odious to Boniface VIII., 
Pope of Rome, on account of their uprightness, 
which the papists called falseness, that he declared 
them heretics; but as we intend elsewhere to speak 
more fully of their belief and walk among men, 
we will content ourselves here with merely mention- 
ing them; it being sufficient for us that these people 
and their doctrine existed until the very close oi this 
century. See in the large Christen Marielaersboeck, 
edition 1619, fol. 471, from Trithem. Chron. 
Hirsaug. 

Proceeding to the close of the century, we will 
close with the conclusion of Jacob Mehrning, which 
is a reply to A. Mellinus, who did his best to show 
that the Waldenses did not well accord with the 
Anabaptists in the article of baptism. Mehrning 
replies to him as follows : ' ' Abraham Mellinus (in 
his large Nederlandtsch Martelaers book) dared 
to say : 'The Waldenses would not agree with the 
so-called Anabaptists in the article of infant baptism.' 
But the good man forgets that he himself has ad- 
duced testimonies from Bernard, Peter Cluniacensis, 
and from the Madgeburg Centuries,* which refute 
and condemn this supposed error of the ancient 
Waldenses, namely, that they should have believed 
in infant baptism." Bapt. Hist, p. 736. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE THIRTEENTH CENTURY. 



SUMMARY OF THE MARTYRS IN THE THIRTEENTH 
CENTURY. 

[The way and entrance to the martyrs of this 
century is through the valleys of Albi and throughout 
France, England, and other countries, where the 
pious witnesses of Jesus laid down their lives for the 
evangelical truth. 

From the year 1209 throughout this century, 
crusades are preached in the name of the Pope; 
which were the cause of the destruction of thousands 
of Albigenses, who lived quietly and peaceably un- 
der certain papistic authorities; for certain reasons, 
however, we have not finished this account. 

Remarks with eight reasons unanimously indi- 
cating the non-resistant principles of the true Al- 
bigenses; nevertheless, for important reasons, we 
have placed the account of their martyrdom for the 
most part in a marginal note, for the years 12 10 and 
1211. 

One hundred and eighty persons called Albi- 
genses, burnt without the castle Minerve, A. D. 
1210. 

Sixty of those people end their lives by fire, for 
their faith, at Casser, about A. D. 1211. 

About one hundred persons, who confessed the 
same doctrine, burnt alive in a tower as Cassas, 
about the close of A. D. 121 1. 



* The following words are obscure in the author; hence we 
experienced difficulty in translating them. — Van. Braght. 



Fifty of their fellow-believers likewise lose their 
lives by fire, at Chastelnau d'Ari, about the close 
of A. D. 1211. 

Over four hundred persons, who professed the 
same profession, though called Induti, at Lavaur, or 
Vaurum, rather suffer themselves to be burnt to 
death by the terrible flames than accept the Roman 
faith. 

ACCOUNT PROPER OF THE HOLY MARTYRS. 

Great persecutions of the believers, A. D.1206. 

A man, at London, in England, burnt alive for 
the faith of the Waldenses, A. D. 1210; and twenty- 
four persons at Paris, in France, likewise put to 
death by fire, for the same religion. 

In the year 12 12, about one hundred persons 
called Waldenses, are put to death by fire at Stras- 
burg; thirty-nine at Bingen, and eighteen at Mentz. 

Account of a cruel inquisition, A. D. 12 14, over 
the doctrine of the Waldenses; Conrad of Marpurg, 
the chief inquisitor, and his mode of examination 
with red-hot iron, as well as with hot and cold water; 
also, the oath which the inquisitors in the bishopric 
of Utrecht were wont to put to those who were then 
called heretics, about A. D. 121 5. 

About eighty persons called Waldenses, burnt for 
the faith, at Strasburg; also some Christians at 
Toulouse, about A. D. 121 5. 

Gerard de la Motte, a deacon of the Christians 
called Albi-Waldenses, with some of his fellow-be- 
lievers, sacrificed by fire, at Borriens, A. D. 1227. 

Several papal statutes and ordinances against the 
Waldenses, related for the year 1229. 

Severe persecution, through the Inquisition,, in 
Germany, where very many Waldenses are burnt 
for the faith, A. D. 1230. 

Three decrees of Emperor Frederick II. are suc- 
cessively described, for the year 1230; another -se- 
vere persecution of the Anabaptistic Waldenses, in 
Germany, A. D. 1231. 

Nineteen persons of the same profession, burnt in 
the bishopric of Toulouse, A. D. 1232; also, two 
hundred and twenty-four in a place near Toulouse, 
A. D. 1243; a rigorous inquisition in the aforesaid 
bishopric, A. D. 1251, which was carried also into 
the following year. 

Decree of Pope Urban III. against the Waldenses 
and Albigenses in Lombardy and about Genoa, 
A. D. 1262; great persecutions, about A. D. 1280, 
1283, 1284. 

Gerard Sagarellus burnt at Parma, A. D. 1285; 
Herman, Andrew, and Guillemette [Wilhelmina], 
exhumed, A. D. 1299. Conclusion.] 

The valleys of Albi, the region around Toulouse, 
yea, all France, England, and other kingdoms, fur- 
nish us, during this century, many martyrs, who, 
though, they, with reference to the severity of their 
tortures, according to the flesh, were pitiable and 
most miserable, suffered nevertheless with good 
cheer, yea, with joy, in consideration of their sure 
hope and unshaken confidence in the Lord, as being 
their shield and exceeding great reward. * 



MARTYRS MIRROR. 



293 



As regards the persecutions that occurred in this 
century, against the Waldenses and Albigenses, 
they by far surpass all other persecutions of which 
we read in the preceding centuries; for it seemed 
now as if the very furies of hell, so to speak, had 
broken loose, to destroy all believers, yea, almost 
the whole earth. 

In the years 1209 — 12, 1225, 1234, yea, through- 
out the entire thirteenth century, crusades, or so- 
called holy, voluntary preparations of war were 
preached, by order of the Pope, for the extermina- 
tion of the Waldenses and Albigenses, all over the 
world, but more particularly in the kingdom of 
France. 

These crusades consisted in great armies of Ro- 
man Catholics, who voluntarily enlisted in this so- 
called holy warfare; each distinguished by a white 
cross on his breast, or one of white cloth sewed on 
his garment ; on account of which crosses these 
armies were called Crusades. 

But that they might acquit themselves the more 
courageously and intrepidly, in exterminating the 
Albigenses and Waldenses, yea, that they might 
suffer none of them to remain alive, but kill them 
by fire, sword, gallows, and other means, the Pope 
most solemnly promised to all who by so doing 
should meet death, or fall by the weapons of the 
princes seeking to protect the Albigenses and Wal- 
denses, full remission of all their past sins, yea, that 
they should straightway go to heaven. 

This had the effect, that countless multitudes 
flocked together, as it were, to the honor of God, 
and for the extirpation of the so-called heresies, in 
order to obtain forgiveness of sins, and thus dying 
find salvation; and having, under certain chieftains, 
been formed into armies they marched forth and 
engaged alone in murdering, burning, desolating 
and tyrannizing among the Waldenses and Albi- 
genses, sparing not even the infant in the cradle. 
It is impossible to relate how great a multitude of 
these innocent people perished, and under what 
severe torments, simply on account of their true 
faith. 



REMARKS IN REGARD TO THE DISTINCTION OF THE 
PEOPLE CALLED ALBIGENSES OR WALDENSES. 

I deem it necessary here, to insert a caution, 
which I desire that it be borne in mind wherever 
the Albigenses and Waldenses (who are introduced 
as witnesses of our faith) are spoken of, namely, 
that we here speak only of such people as, besides 
the confession of their and our most holy faith re- 
specting the points necessary to salvation, were 
opposed to war, and willingly and patiently, as de- 
fenseless sheep of Christ appointed for the slaughter, 
entered the path of death through manifold tor- 
ments inflicted upon them by the enemies of the 
faith, to the glory of God, the edification of their 
neighbor, and the salvation of their own souls. 

It is true, that in ancient histories mention is made 
of people who, though improperly, were called 
Waldenses or Albigenses, who resisted, yea slew 
their enemies; but of such we do not speak here, 



indeed, all of whom there is reason so to think, we 
would positively pass by.* 

It must also be observed here, that the princes 
who had taken the defenseless Albigenses and Wal- 
denses under their protection, and even their sol- 
diers, were sometimes (through sheer ignorance) 
called Albigenses or Waldenses, simply because 
they protected them. However, of these we do not 
here speak, but only of those who, according to 
their confession, lived peaceably and meekly under 
their protection. 

That many of them dwelt, as defenseless sheep, 
under the government of such princes, and that on 
this account war was sometimes waged by their 
enemies against these princes, so that one had to 
suffer with the other, is evident from the accounts 
of the ancients; however, we have, to the utmost of 
our ability, distinguished them ; so that as far as we 
know, not one of those whom we have mentioned 
as martyrs, had any part or lot with revenge, much 
less with war. 

In addition to this, I will briefly adduce from an- 
cient writers, for the benefit of the truth-seeking 
reader, several arguments, showing that the Wal- 
denses and Albigenses dwelt defenselessly and in all 
quiet under the protection of their magistracies; 
and that in consequence of this, said magistrates 
were also called Waldenses and Albigenses, and 
war waged against them ; who, when they resisted, 
were the cause that it was said that the Albigenses 
or Waldenses had resisted, yea, actually fought. 

First Argument. — Abraham Mellinus, from Inno- 
cent III. , epist. 84, states : That the Pope, through 
letters, as well as legates, gave orders, throughout 
France, to the ecclesiastics as well as the seculars, 
to exterminate the Albigenses; however, Raymond, 
count of Toulouse had already taken upon him to 
defend the Albigenses. For this reason Pope Inno- 
cent wrote to the Archbishop of Narbonne, and to 
other bishops, abbots, and prelates, and among 
these especially to Radulph, canon of Narbonne, 
and also to the abbots of the great valley, and of 
Cisteaux, that they should speak to the count and 
persuade him to persecute the heretics (that is, the 
Albigenses) ; but, if he should reject their counsel, 
that they should excommunicate him; both of which 
took place. Second book, fol. 449, col. 1. 

Second' Argument. — Chassanion states : That 
shortly after the departure of the count of Toulouse 
and the King of Aragon, the abbot of Cisteaux, first 
legate of the Pope, sent the bishop of Toulouse in 
France, to preach the crusade against Count Ray- 
mond, and to instigate the whole world against him 
and his country, saying that he rebelled against the 
(Roman Catholic) church, and protected all the 
heretics (namely, the Albigenses) that were within 
his territory. Chassan. Hist., lib. 3, cap. 10. 

Third Argument. — The legate of the Pope sum- 
moned Raymond, count of Toulouse, to Aries, in- 
dicating that his case (namely, his protecting the 
Albigenses) would be considered there. When he 



* In those times there was a sect sometimes, though improp- 
erly, called Albigenses. Their proper name, however, wzsSuptuarii 
or Rouiiers ; that is, desolators or rioters, because they made resist- 
ance. See 2d book of the Persecutions, fol. 460, col. 4. But of such we 
have purposely avoided to speak, as they do not belong here. 



294 



MARTYRS MIRROR. 



came, several articles by which he was to be gov- 
erned were laid before him; one of which was: That 
he should expel from his territories all the heretics 
(namely, the Waldenses, who lived quietly and 
peaceably under him), together with their adher- 
ents, friends, and kindred. Also: That he should 
deliver up into the hands of the Legate, and Count 
Montfort, all those whom they should name to him 
(namely, those who professed the same belief), that 
they might do with them according to their pleas- 
ure; and this within one year. C/iassan., Hist. Alb., 
lib. 3, cap. 9, io. A. Mell., fol. 455, col. 1. 

Foitrth Argument. — Robert of Auxerre concludes 
his Year-book with the papal excommunication 
against Raymond, count of Toulouse, whose terri- 
tory was given as a prey to all who wished : because 
he was found (says the writer) to extend favor and 
assistance to the heretics (the Albigenses and Wal- 
denses), and was, therefore, declared a renegade of 
the faith and an open enemy of the (Roman) church. 
Chron. Altiss., A. D. 1211, Deceased A. D. 1212. 
Who does not see that this Count was excom- 
municated simply because he permitted these so- 
called heretics, termed Albigenses and Waldenses, 
to live under him? on account of which his whole 
territory was given for a prey. 

Fifth Argument. — In the year 121 2 the city of 
Penne, or Pene, in the territory of Aix la Chapelle, 
was besieged by the count of Montfort; but before 
the enemy arrived, the Governor burnt the suburb, 
and retreated with his people into the citadel. Fi- 
nally the city was taken, and seventy soldiers who 
were in it (the writer says) were hanged; but all the 
rest (namely, the defenseless) that maintained the 
error of the Albigenses, were burnt. Thuan. Hist. , 
lib. 6, A. D. 1550. Forte ex Vi?icentio BelloVacensi 
and Petro Sam. 

From this also it certainly is more than evident 
that the Albigenses lived quietly under their magis- 
trates, and offered no resistance to the enemies; 
hence they were not hanged, like the conquered 
soldiers, but burnt as heretics. 

Sixth Argument. — "Thus the Count of Mont- 
fort," writes Paul Emilius, "scoured the whole 
country, and brought all the cities and castles, 
especially in Agenois and Rouergue, under his 
power. Not because they all held an ungodly doc- 
trine (that is, were Albigenses), but in order that 
they might not be able to protect or assist the un- 
godly," that is, the heretics, as they called them. 
Hist. Gal, lib. 6, in Phill, Atig. 2. 

Here it is also evident beyond contradiction, that 
the Albigenses who lived under those magistrates, 
did not only carry no arms, but also held a belief 
entirely different from that of their authorities; for, 
otherwise they would have called both by the same 
name, that is, ungodly, but as it is, only the Albi- 
genses are called ungodly, while of the magistrates 
it is stated, that they did not hold this doctrine; 
although sometimes the magistrates and the sub- 
jects were called by the same name, as has been said. 
Seventh Argument.— -This is still more confirmed 
by the words with which the Dominican friars in 
those times were accustomed to conclude their 
sermons, saying: "Behold, here ye can perceive, 



most beloved, how great the wickedness of the 
heretics (the Albigenses) is, yea, what is still more, 
they have accepted the protection of the secular 
lords." Vinbert. Burgund. Serm., part 2, Serm. 64. 

From this, and similar passages which we might 
adduce, it is sufficiently evident that not the Albi- 
genses or Waldenses, but the magistrates under 
whom they lived, had recourse to arms and carried 
on war; hence, they do wrong, who confound the 
Albigenses with their magistrates, and lay, whether 
through ignorance or on purpose, what their magis- 
trates did, to the charge of the Albigenses. Their 
own confession has already been given; in which 
they confess: That they follow the example of Christ, 
who exercised no temporal jurisdiction or dominion. 

Eighth Argument. — But, for still further proof 
of said matter, we will add the following, contained 
in the Introduction to tlie Martyrs Mirror, edition 

1631, p. 50, col. 1: 'A. D., there existed 

in Toulouse in France, the Albigenses, so called 
because they arose principally in the province of 
Albi; otherwise they were of the same doctrine and 
belief as the former (the Waldenses); hence it is 
presumable, that they were one people notwith- 
standing that they are called by different names. ' ' 

"Baronius writes that their belief, among other 
things, was: That infant baptism was not necessary 
to salvation; that an unworthy, sinful priest could 
not administer the sacrament; that no one might 
become a bishop, who was not blameless; that no 
churches ought to be erected to the honor of God 
or the saints; that confession (of sins) could be made 
to any one; that it was not lawful to swear any 
oath, etc. ; all of which things they said could be 
found in the New Testament, to which alone they 
held." From Baron., A. D. 1176, num. 1, 2, 3. 

Continuing, we find, in the aforementioned Intro- 
duction {same page, col. 2), respecting their views 
against war, and in refutation of those who impute 
this to them, the following words : "For this reason 
we must also consider, that when we read here of 
the wars waged against them, and the resistance 
which they offered, this .... is to be understood 
of the princes and magistrates who took them under 
their protection; as the King of Aragon, the count 
of Toulouse, the count of Foix, and others; further, 
of those who were employed under the authority of 
the aforementioned persons; but it is neither proba- 
ble nor reasonable, that such people should be 
counted among them, who, according to Baronius, 
regulated their conduct only by the New Testament, 
which they observed so strictly, that they would 
not even swear an oath, which is much less than to 
engage in war." 

This is confirmed by what Baronius says, namely, 
that war was waged by the Pope and his adherents, 
against the aforesaid princes, for the reason that the 
latter would not persecute the Albigenses, and expel 
them from their territory ; but when this was done, 
after the said princes had been brought into sub- 
jection, the Albigenses, he writes, soon became ex- 
tinct. Bar., A. L>. 1210, num. 3, and 1228, num. 3. 

This could not have been the case if so numerous 
a people had opposed their persecutors with force 
of arms. ^Introduction, page 51, col. 1. 



MARTYRS MIRROR. 



295 



DEMONSTRATION OF A PLAIN DISTINCTION BE- 
TWEEN THE ALBIGENSES AND THEIR MAGIS- 
TRATES AND FELLOW-CITIZENS. 

The last-mentioned writer, proceeding to the vio- 
lence and vexation suffered by the Albigenses from 
the papists — ecclesiastics as well as seculars, makes 
mention of Raymond, count of Toulouse, and of 
the count of Turenne, saying: That they went to 
Peter, the cardinal and legate of the Pope, in order 
that they should kill or slay the heretics (the Albi- 
genses), if the latter should not be converted to the 
Roman church through the cardinals' preaching. 
Having arrived at Toulouse, they made the citizens 
swear an oath that they would name all the Albi- 
genses they knew. Many of them were now be- 
trayed, and among these, also Peter Moranus, one 
of their principal men. When he was examined, he 
freely confessed his faith ; and was instantly con- 
demned as a heretic, and all his property confis- 
cated. Introduction, p. 51, col. 1, 2, from Baron., 
A. D. 1 178, num. 2. 

Note. — From the aforementioned eight argu- 
ments, but especially from this last demonstration, 
it appears incontrovertibly, that a great distinction 
must be made, between the Albigenses and their 
magistrates, as well as the citizens among whom 
they lived in the cities; so that whenever resistance, 
war or conflict are spoken of, in which the inhabi- 
tants of this or that city or place engaged, it is to be 
understood throughout of the magistrates and their 
soldiers, who guarded said cities or places, as also, 
of the common citizens; but not of the true Albi- 
genses, since these, in accordance with their faith, 
as has already been sufficiently stated, exercised 
no revenge or resistance against any one, but lived 
peaceably under their magistrates; to whom they 
also, as was proper, paid their taxes. 

However, that we may not give offense to our 
fellow-believers, if any should entertain a different 
opinion in regard to this matter, although it has 
been sufficiently explained by us, we shall adduce 
the principal confessors who suffered in the besieged 
cities for the doctrine of the Albigensian religion, 
not as infallible witnesses, but as incidental matters; 
which the kind reader will please regard as having 
been done by us from no other motive than Chris- 
tian prudence. 



ONE HUNDRED AND EIGHTY PERSONS CALLED 

ALBIGENSES, BURNT WITHOUT THE CASTLE 

MINERVE. 

In the year of our Lord 12 10, a large sacrifice of 
believers, called Perfecti or Albigenses took place 
near the castle Minerve; so that at one time about 
one hundred and eighty persons, men as well as 
women, who, forsaking the Roman antichrist, de- 
sired to adhere steadfastly to Jesus Christ and his 
divine truth, were publicly burnt; these, having 
commended their souls to God, are now waiting for 
the crown and reward of the faithful. 

As to the manner in which this occurred, different 
papistic writers give this account: That the Pope of 



Rome caused a second crusade or campaign to be 
preached, in order to annihilate with might and 
main the Albigenses wherever they might be con- 
cealed; promising forgiveness of sins, yea, eternal 
salvation to all who in this campaign should well 
acquit themselves in murdering and burning the 
Waldenses. 

In the meantime there were in the castle of Mi- 
nerve very many Albigenses called Perfecti {perfect 
ones), who resided under the lord of the castle, and 
were protected by him. 

This castle, situated on a high rock, was besieged 
by the legate of the Pope, and so hard pressed, that 
the lord of the same was finally, through lack oi 
water, compelled to surrender. The legate com- 
manded that all who would not unite with the 
Roman church, should be put to death. 

Those within, however, (namely, the defenseless 
Albigenses) said : ' ' We do not wish to forsake our 
faith; we reject your Roman faith; your labor is 
vain, for neither death nor life shall cause us to 
depart from our faith." Such was the answer and 
resolution of the men, who were all assembled to- 
gether in one house. The women, who were in an- 
other house, were found by the abbot so courageous 
and undaunted that with all his fine words he could 
make no impression upon them. 

The count of Montfort then caused them all 
(namely, these confessors) to come out of the castle, 
the men as well as the women, and having ordered 
a large fire to be kindled, he had them all cast into 
it, to the number of one hundred and forty; all of 
whom were burnt alive, except three women, who, 
having apostatized through weakness, escaped the 
fire. All the others that were in the castle (namely, 
the lord with his servants and soldiers, who had 
guarded the castle), complied with the will of the 
papal legate. 

Peter Sarnensis, speaking of these people that 
were put to death, says, that these hundred and 
forty martyrs were of the Albigenses called Perfecti ; 
and adds, that they would rather be burned alive, 
than unite with the Roman church. In Hist. Albi- 
gens. Also, Joh. Chassan., Hist. Albig., lib. 3, 
cap. 7, ex Hist. Languedoc. 

From the account of Robert of Auxerre, a strong 
papist, who wrote at that time, and, it seems, was 
an eye-witness of the steadfast death of these people, 
it appears, that about forty more than the preceding 
writers have stated were burned; which might well 
be the case, namely, that the former first, and the 
latter afterwards, confessed themselves to be of the 
same faith, and thus were punished alike with death. 
He writes as follows: "In A. D. 12 10 a great expe- 
dition was undertaken by our bishops, as well as 
by the lords and princes of the realm, and by the 
common people. This expedition was a very noted 
one, and was undertaken from pure devotion, or 
by vow; partly through the zeal of faith enkindled 
in the hearts of the believers (so he calls the papists), 
against the destroyers of the faith (thus he calls the 
true Albigenses), and partly, in order to merit the 
forgiveness of sins, promised by the apostolical see 
(the Pope of Rome) ; hence they marched with their 



296 



MARTYRS MIRROR. 



assembled army before the castle of Minerve, which 
was a very strong place. " 

At last the besieged offered to surrender; but when 
it was proclaimed to all, that those who would turn 
from their heresy, should be left free and unmo- 
lested, about one hundred and eighty were found 
(namely, Albigenses) who rather suffered themselves 
to be burnt alive, than desist from their heretical 
wickedness (thus he calls their true faith). 

Those who witnessed this, he writes, were as- 
tonished at the inexorable obstinacy of these miser- 
able people, who would not listen to any salutary 
admonitions (thus he calls the fables of the papists), 
because their reason was smitten, and thus they 
voluntarily hastened to the punishment of death. 
Rob. Aux. Chronol. Altiss., A. D. 1210, compared 
with A. Mell., 2d book, fol. 454, col. 2. 



SIXTY PERSONS CALLED ALBIGENSES, BURNT FOR 
THE FAITH, AT CASSER. 

In the year 121 1, or a little before, when the 
count of Montfort, by order of the Pope, was exer- 
cising great tyranny for the purpose of exterminat- 
ing the Albigenses, he learned, through an informer, 
or in some other way, that in a place called Casser, 
there resided many of these people, under the pro- 
tection of the lord of said place. He therefore went 
to lay siege to it; but those within (namely, the 
garrison), seeing that they would not be able to 
hold out long, notwithstanding the place was toler- 
ably strong otherwise, capitulated, with this agree- 
ment, that they would deliver into the hands of the 
enemy, those called heretics (or Albigenses); these 
the bishops sought to persuade to renounce their 
faith, but they could not prevail upon them in the 
least; in consequence of which sixty persons were 
burnt for the sake of that religion. Chass. Hist., 
Albig., lib. 3, compared with A. M. Hist.,fol. 456, 
col. 4. 



ABOUT ONE HUNDRED PERSONS CALLED ALBI- 
GENSES, OR HERETICS, BURNT FOR THE 
FAITH, IN A TOWER AT CASSAS. 

About the close of the year 121 1, it is recorded, 
the legate of the Pope, having gone forth utterly to 
extirpate all those that professed the confession of 
the abovementioned Albigenses, was apprised, that 
over eighty, but according to others, about a hun- 
dred of that sect or heresy, as it was called , were 
concealed on, or in, a tower at Cassas. They had 
been sent thither by those of Rogueville (who, it 
seems, were not willing that any of these defense- 
less people should remain among them), that they 
might save their lives, until this blood-thirsty man 
should have passed by. Having learned this, the 
legate very easily surprised, captured and demol- 
ished this tower, and caused all those that were in 
it — like sheep for the slaughter in the fold, who 
would not abandon their faith, to be burned alive 
as heretics. Chass., lib. 3, cap. 15. Also, A. Mell., 
2d book, fol. 457, col. 1. 



FIFTY PERSONS CALLED ALBIGENSES, BURNT FOR 

THE FAITH, AT CHASTELNAU D'ARI, AT 

THE CLOSE OF THE YEAR 121 1. 

This fire of the papal legate continued, like a 
thunder-bolt, to burn and scorch among the de- 
fenseless flock of Christ, called Albigenses, or her- 
etics, who had concealed themselves here and there, 
wherever they thought they might be secure. 

In the mean time, there were fifty of these people 
at Chastelnau;d'Ari, shut up and closely besieged, 
together with all that were in that place, by the 
count of Montfort, the commander-in-chief of the 
papal legate. Finally, the place having been taken, 
all these persons, as they would not depart from 
their faith, were burnt alive, and thus, having com- 
mended their souls unto God, they gave their bodies 
for a burnt sacrifice. 

Chassanion writes, that when the Count of Mont- 
fort had taken the city of Chastelnau d'Ari, fifty 
persons were found in it, who would rather be burnt 
alive than return to the papistic religion. Compare 
Chassau., lib. 3, cap. 16, with A. Mell., 2d book, 
fol. 457, col. 1. 



OVER FOUR HUNDRED PERSONS CALLED INDUTI, 

OR ALBIGENSES, BURNT FOR THEIR FAITH, AT 

LAVAUR, OR VAURUM, A. D. 121 1. 

Previously we stated, that the Albigenses, whose 
confession we showed to be good and Scriptural, 
were called by various names. Besides those names 
already explained, they were also called Induti, or 
Vestiti, that is, the clothed, or covered, either be- 
cause they had to cover or conceal themselves on 
account of persecution, or for some other reason. 

This, at least, is certain, that they are compared 
by Mellinus, 2d book, page 443, col. 3, to the Albi- 
genses, called Perfecti ; who were also styled, as he 
shows, Boni homines, that is, good men, because 
they, as it seems, were good and upright in their 
walk. Very many of these good, upright, and not 
less believing people, were burnt for the faith, as 
heretics, suffering it innocently and patiently, in 
the city of Lavaur, also called Vaurum, about the 
year 1211. Their number, according to ancient 
chronicles, amounted to over four hundred. 

Nicholas Bertrand quotes the following from the 
papistic chronicle of William de Podio Laurentii : 
"Simon, count of Montfort, hastened with the 
Lord's (the Roman Pope's) army, to lay siege to 
the fortress or city, of Vaurum, which Amerius, lord 
of Montreal and Laurack, brother of the lady Ger- 
alda, had undertaken to defend for her sake. Within 
there was no small number of those heretics called 
Induti, who did not always reside there, but had 
congregated at that time from distant countries. ' ' 

"The army of God, therefore," he writes, (namely, 
the army of the Pope) ' ' encompassed the fortress, or 
city, and gave the besieged no rest night and day. 
Those within perceiving, surrendered un- 
conditionally to the beleaguers." 

He then goes on to relate how they dealt with 
those who had guarded the city, or fortress, and 



MARTYRS MIRROR. 



297 



coming then to the abovementioned people who, to 
live according to their faith, had resided quietly and 
peaceably among the other inhabitants, he says: 
' ' The heretics called Induti, that is, clothed, about 
three hundred, others write, over four hundred, he 
caused to be burned alive. Nich. Bertrand de Gest. 
Tholosan. , fol. 27 . The lives of the common people, 
however, were spared upon certain conditions. 

A large fire was made of wood, says Robert Altis- 
siodorensis, and the choice was given to all, either 
to turn from their errors (so he speaks, after the man- 
ner oi the papists), or to be burnt alive; whereupon 
a great number, over four hundred, as stated, were 
found who were so obstinate in their error (as 
he calls their true faith) that they would rather be 
burnt than confess the Roman Catholic faith. Chro- 
nol., page 106. Also A. MelL, 2d book, fol. 456, 
col. 2, 3. 



Commencement Proper of the History of the 
Martyrs of this Century. 

great persecution of the believers, in 

THE YEAR 1206. 

In the year 1206, it is recorded, that Pope Inno- 
cent III. exercised great cruelty against the follow- 
ers of the doctrine of Peter Bruis and Henry of 
Toulouse, who, among other things, rejected infant 
baptism, the mass, and transubstantiation, as has 
already been stated. The manner, however, in which 
this cruelty was manifested toward them, is not ex- 
pressed. P.J. Twisck, Chron. , page 523, col. 1. 

Undoubtedly, the Pope then caused to be carried 
out what he had threatened, A. D. 1198, in his 
three letters, against the Waldenses and others that 
were called heretics, namely: That they should be 
spoiled of their goods, expelled from the country, 
and the material sword of the princes used against 
them. In regard to said three letters and threats, 
see A. MelL, 2d book, fol! 444, col. 2, 3, and 
fol. 445, col. 1. 



A MAN BURNT ALIVE, AT LONDON, IN ENGLAND, 

FOR THE FAITH OF THE WALDENSES, 

A. D. 1 2 IO. 

In various ancient histories we read, that not 
only in France and Germany, but also in England, 
the doctrine of the Albi- Waldenses * obtained a 
foothold, so that in said Island, especially at Lon- 
don, numbers were found, who made this profession, 
to the great detriment of the Roman religion. On 
this account, the popish clergy, unable to brook this, 
became filled with great bitterness against them, so 
that they, it seems, determined to punish one of 
them in such an exemplary manner, that it would 
deter the rest, and cause them to leave the country, 
or at least, to desist from confessing and speaking 
otherwise than those of the Roman Catholic church. 



* Albigenses, says the writer; however they were of the profes- 
sion of the Waldenses; but because of their origin from the province 
of Albi, they were called Albigeuses. 



Thereupon they apprehended one of their num- 
ber, whose name we have not been able to learn 
because they, afterwards perhaps, were ashamed of 
the deed , and in order to give their design some 
semblance [of justice], they charged him with having 
reviled the clergy, and that he, consequently, was 
not fit to live, but deserved to die an ignominious 
and miserable death. He was accordingly burnt 
alive, A. D. 12 10. 

Concerning this, Balaeus writes, from the Chroni- 
cle of London : That the Albigenses in England 
(according to the Papists) reviled the clergy, and 
that in consequence thereof a man was burnt alive 
by them, at London, A. D. 1210. Cent. 3, Script. 
Britt. , in Append, ad Gnalterum Horganium, page 
258, compared with A. MelL Hist., fol. 455, col. 4. 

P. J. Twisck, having given some account of many 
Waldensian martyrs at Strasburg, for the year 12 10, 
proceeds thus: "The Chronicle of London states, 
that also in England a great number, namely, of Wal- 
denses, or, as has been stated, Albigenses, who were 
of the same faith, were found, and that one of them 
was burnt at London. Chron., page 526, col. 1. 

Note. — P. J. Twisck, after relating said matter 
concerning the Albigensian martyr, at London, 
adds: "A. D. 12 10. In the city of Narbonne one 
hundred and thirty persons were put to death by 
the priests, because they reproved the great abuses 
and idolatry of the popes. In the same year there 
were also killed at Paris, in France, twenty-four 
martyrs and witnesses of the truth, because they 
would not consent to the false doctrine of anti- 
christ." Chron., p. 526, from Guil. Mend. Tijdt- 
thresoor, fol. 800. Hist, der Mart. Adri. , fol. 39. 
Chron. Zeg.,fol. 299. Henr., Box. fol. 23. 



TWENTY-FOUR PERSONS BURNT ALIVE FOR THE 

BELIEF OF THE WALDENSES, AT 

PARIS, A. D. 1 2IO. 

Christian Massaeus, having noticed the case of a 
great company of martyrs who, having been found 
in the castle Minerve, were all burnt alive as her- 
etics, adds this account : " At that time, namely, 
A. D. 1 2 10, also at Paris, twenty-four who were of 
the same obstinacy (thus he, after the manner of the 
papists, calls the steadfastness of these people), were 
burnt alive." Christ. Mass. Chron., lib. 17, A. D. 
1 2 10, compared with the large Christen Martelarcrs- 
boeck, edit. 16 19, fol. 455, col, 4. 

The writer, after the manner of the papists, calls 
these people heretics, and their steadfast faith obsti- 
nacy; but how can anything good proceed from the 
mouth of the wicked ? However, this must not of- 
fend us, since not only these, but even the ancient 
holy prophets, apostles, and servants of God, were 
stigmatized with many approbrious names, yea, 
titles of the devil, by evil worldly men. 



298 



MARTYRS MIRROR. 



-about one hundred persons called wal- 

denses, burnt for the faith, at stras- 

burg; thirty-nine at bingen; and 

eighteen at mentz, a. d. 1212. 

A. D. 1 21 2, the true doctrine of the Gospel began 
to manifest itself to a great extent in Alsace, among 
the Waldenses, who were one people and of the same 
faith with the Albigenses. But the prince of dark- 
ness, unable to endure this great light, exerted every 
means to extinguish it, so that in said year, in 
Strasburg alone, about a hundred persons, men as 
well as women, were burnt alive on the same day, for 
this confession, by the servants of antichrist, partic- 
ularly through the bishop of that city. 

Concerning this, the papistic writer H. Mutius 
writes: "A. D. 1212 a heresy arose in Alsace, by 
which noble and ignoble were led astray. They 
maintained that it was lawful to eat flesh every day 
throughout the whole year, and that there is as 
much excess in the immoderate eating of fish, as 
of any kind of flesh." Again: " That they do very 
wrong who forbid marriage; since God has created 
all things, and everything may be used in a holy 
manner, with thanksgiving."*' 

"This, their opinion," he writes, "they main- 
tained very firmly, and many believed them. More- 
over, they did not hesitate (hear how the papists 
speak), to revile the most holy lord, the Pope, be- 
cause he prohibited ecclesiastical persons from 
marrying, and bade them abstain on certain for- 
bidden days from some kinds of food. The Pope of 
Rome therefore commanded that these people 
should be made away with and put to death. Hence, 
about a hundred were burnt together on the same 
day, by the bishop of Strasburg. H. Mid. , Chron. 
lib. 19. 

Bruschius, in his history of the Monasteries of 
Germany, relates, that at the same time, thirty-five, 
or, as others read, thirty-nine persons, inhabitants of 
Mentz, were brought to Bingen, and there burnt 
alive for the doctrine of the Waldenses; and at an- 
other time, by the same bishop of Mentz, eighteen 
others for the same confession. Also A. Mell., 2d 
book, fol. 457, col. 3; also P. J. Twisck, Chron., 
p. 526, col. 1, from Guil. Merulae Tijdt-thresoor, 
fol. 800. 



CRUEL MODE OF INQUISITION OVER THE DOCTRINE 

OF THE WALDENSES, OR OF THOSE CALLED 

HERETICS, A. D., 1214. 

In the year 12 14, Conrad of Marpurg, a Dominican 
friar, was appointed by Pope Innocent III., grand 
inquisitor of the faith over all Germany, and sent by 
him closely to search out and examine such as were 
said to have strayed from the faith of the Roman 
church. This commission he carried out with such 
cruelty for full nineteen years, that an incredible 
number of persons, declared heretics by him, were 
put to death, partly by fire and partly with the sword. 



* What the Waldenses held with regard to infant baptism, the 
mass, and transubstantiation, has been previously shown. 



Trithemius speaks of the manner of this inqui- 
sition, saying : ' ' That this inquisitor, Conrad of 
Marpurg, used to try the heretics (the true Chris- 
tians), by giving them a red-hot iron into their 
hands, and to deliver all those that were burnt by it 
as heretics unto the secular judge, to be sentenced to 
the fire." Hence it came that only very few escaped, 
but that all who were once accused and brought to 
him for examination were, without mercy, con- 
demned by him as heretics to be burned. 

"There were some," he writes, "who held that 
he condemned very many innocent persons, because 
the red-hot iron, finding none without sin, although 
they otherwise had never been tainted with any 
heresy, burned almost every one that took it." 
Trithem. Chron. Hirsaug., A. D., 12 14 and 1215. 
Also A. Mell., 2d book, fol. 459, col. 3; also 
fol. 466, col. 4. 



THE PRECEDING INQUISITION CONTINUED. 

This was the most cruel and dreadful time which 
one could live to see; for this entire infernal in- 
quisition, which was carried on with red-hot iron 
and other intolerable means, had penetrated even 
into the Netherlands, so that there, not less than in 
Germany, this tyranny was carried on in the same 
manner, and even worse. 

, I cannot forbear here to inform you, though with 
a terrified and shuddering heart, of what I have 
found with respect to this matter, in a certain ac- 
count which has just fallen into my hands, as it 
were, for this occasion. Marcus Zueris van Box- 
horn, author of the Nederlandtsch Historien, in his 
first book, p. 23, printed A. D., 1649, at Ley- 
den, and dedicated to the H. M. Lords States, gives 
the following account with reference to it : 

The trial by red-hot iron. — If a person charged 
with holding sentiments contrary to the doctrine 
of the Roman church, from fear of a cruel death, 
denied it, the accused was delivered into the hands 
and custody of a priest, who was to find out the 
truth. Before making the trial, then commonly 
called the ordeal, they together spent three days os- 
tensibly in fasting and prayer. This done, they 
went together to the church, where the priest, in his 
sacerdotal attire, placed himself in front of the altar, 
upon which he laid a piece of iron, first chanting the 
song of the three children in the fiery furnace : 
"Praise the Lord, all his works," etc., and then 
pronouncing a blessing over the altar, and the fire in 
which the iron was to be laid. The iron, while heat- 
ing on the coals, was repeatedly sprinkled with holy 
water, and in the mean time mass was read. When 
the priest took the wafer into his hand, he adjured 
the accused, praying meanwhile (ostensibly) to God 
that by his righteousness he would discover the 
truth of the matter, using among others these 
words : 

The priest's prayer over the red-hot iron. — 
' ' ' Lord God ! we pray thee that thou wouldst 
clearly manifest the truth in this thy servant; thou, 
O God, who hast in former times done great and 
wonderful signs by fire, among thy people; who 
didst deliver Abraham, thy son, from the fire of the 



MARTYRS MIRROR. 



299 



Chaldeans, by which many perished; who didst pre- 
serve Lot, thy servant, when Sodom and Gomorrah 
were justly laid in the ashes by the fire; who, in the 
sending of the Holy Ghost by the light of fiery and 
flaming tongues, didst separate the believers from 
the unbelievers; grant us the grace, while we make 
this trial, that through this red-hot fire we may dis- 
cover the truth. If this, thy servant, who is now be- 
ing tried, is guilty, let his hand be seared and burnt 
by the fire. But if, on the contrary, he is innocent, 
let him not be hurt by the fire. Lord God, to whom 
all secrets are known, however hid they are, fulfill, 
by thy goodness, the expectation of our confidence 
and faith, while we make this examination; that the 
innocent may be acquitted; but the guilty detected 
and punished.' 

' ' When the priest had uttered this prayer, ' ' writes 
M. S. Boxhorn, p. 24, "he again sprinkled the red- 
hot iron with holy water, and pronounced this bless- 
ing over it : ' The blessing of God the Father, and 
God the Son, and God the Holy Spirit, come down 
upon this iron, that by it we may be enabled to 
pronounce a true judgment.' " 

How the iron was given into the hand of the 
accused. — This having been said, the flaming iron 
was given into the hand of the accused, who had to 
carry it nine paces. The hand was then closely 
wrapped up with cloth by the priest, and sealed, 
for three days, at the end of which it was in- 
spected. If it was wounded, the accused was judged 
to be guilty; if not, he was acquitted. 

O, cruel inquisition! by which not only men, but 
even God was tried and tempted to the utmost. 
"Thou shalt not," says Christ, "tempt the Lord 
thy God." Matt. 4:7. 

Another examination, by hot water. — Sometimes 
also a kettle with hot, boiling water was used, into 
which the accused had to thrust his hand up to the 
elbow, in order to ascertain his guilt or innocence. 
This procedure was called Ketel-vang, in the 
ancient Netherlands, and particularly in the Friesian 
statutes and laws. 

The trial by cold water. — Likewise, and for the 
same purpose, the cold and consecrated water of the 
canals or rivers was used. The accused were cast 
into it, and from the sinking or floating of their 
bodies, the righteousness or unrighteousness of their 
case was judged. This mode was carried out in the 
following manner at that time : A priest, one of the 
judges, went with the accused, and a great train 
of others, to a deep canal, ditch, or river, near by; 
and standing on the shore or brink, he adjured the 
water with these words : "I adjure thee, O water." 
However, first he gave the accused a cup of 
holy water to drink, saying : ' ' This holy water 
be for a test to thee this day. ' ' Turning then to the 
water, he exclaimed : " I adjure thee, O water, in 
the name, etc. , who created thee in the beginning, 
and would have thee serve to meet the necessities of 
man, and be separated from the waters above." He 
then adjured the water again in the name of Christ, 
and then in the name of the Holy Ghost, and finally 
in the name of the Holy Trinity; and this, with such 
hard, stern and severe words that I am shocked, 
and afraid in my very soul to repeat them. 



"Thereupon followed," writes M. S. Boxhorn, 
"several additional solemn adjurations (these, how- 
ever, he does not relate), which, when the priest 
had finished, the accused was stripped stark-naked, 
and cast or driven into the water. If he sank, he 
was considered innocent; but if he floated, he was 
forthwith condemned and punished by fire, as being 
guilty." Page 26. 

If any one should desire to read a full .account 
as regards said papistic adjurations over the water, 
let him consult M. S. Boxhorn, Nederlandtsch 
Hist., 1st book, pp. 25, 26. 



THE MAKNER IN WHICH THESE TRIALS WERE COM- 
MENCED IN THE NETHERLANDS, 
ABOUT THE YEAR 1215. 

Before bringing persons to the trial with red-hot 
iron, hot or boiling water, or in cold rivers, which 
was called the severest or extremest examination, 
milder means were employed, especially in the 
Netherlands; however, with such intricacies, and so 
many snares, that an honest soul, that would act 
candidly, and without dissimulation, could not es- 
cape, but was in danger of losing his life. 

The above-mentioned Boxhorn, describing the 
manner of examination used at that time against the 
Vaudois, who also belonged to the Poor Men of 
Lyons, and were at that time one people with the 
Albigenses and Waldenses, but afterwards differed 
with them in various articles, relates : That the 
Dominicans, a certain order of monks, were at that 
time sent by the Pope here into the Netherlands, 
as inquisitors; who, in order to well execute their 
office as it were, had put in writing a certain mode 
of examination, which literally read as follows : 

Examination. — "When any one in the Nether- 
lands is brought before the judge, suspected and 
accused of heresy, he shall first be asked : Why 
are you apprehended? Does any one know of 
your imprisonment? Have vou not learned from 
any one the cause of your apprehension? If he say : 
I do not know; answer him : They say that you, se- 
duced by certain teachers who keep themselves con- 
cealed, have, to a considerable extent, departed 
from the Christian faith, as it is publicly taught in 
this country and elsewhere, throughout all Christen- 
dom. Let him answer as well or as much as he 
will, and let forthwith an oath be demanded 
and put to him, unless his youth does not admit of 
his swearing. Before he takes the oath, these words 
shall be spoken to him : See, you are to swear here, 
that. you will tell in all sincerity the truth as it is 
known to you, concerning yourself as well as others 
in regard to whom you will be questioned. If he re- 
fuses to swear,* he shall be suspected so much the 
more. 

"See well to it also, that he have no reason to 
say that he was compelled by threats or otherwise 



* From this it is quite evident that said people had an aversion 
to the swearing of oaths. But some one may say: This has refer- 
ence to adjuring their belief. To this it may be replied, that the 
oath demanded here did not aim at anything further than the telling 
of the truth, as the preceding words declare. 



300 



MARTYRS MIRROR. 



to swear; but if he is ready willingly to take the 
oath, present these words to him : 

The oath administered by the inquisitors, near 
the chapter-house of Utrecht, to those who at that 
time were called heretics. — "I, N. N. N., swear to 
God Almighty, my lord of Utrecht (or otherwise) 
and the lords present in his stead, that I will tell the 
pure truth, without fear, of all matters known to me, 
concerning which I shall be questioned here; not 
only in regard to myself, but also to others. So 
help me God and his holy mother, in my last 
hour." Box horn, Nederl. Hist., p. 15. 

In this manner the inquisitors proceeded, and 
then observed the following mode of examination, 
which it seems they had to employ as their funda- 
mental rule, against those who were called heretics : 

" If he is not known to you (says this rule) ques- 
tion him thus : What is your name? Where were 
you born? Who was your father? Again: How 
often have you confessed to the teachers of the 
heretics, who secretly circulate that they have come 
into the world in place of the apostles, to go 
from place to place, preaching the Gospel?* 

Again : ' ' How long have you resided here ? 
How old were you when you began to give audience 
to these heretics? When did you last confess to 
them ? For whom did you take them ? Do they 
also wear crowns [the tonsur] and the priestly garb? 
What penance did they impose on you ? Did they 
not charge you to say an Ave Maria? Did you be- 
lieve that it was in their power to forgive your sins? 
Who first directed you to these heretics? To how 
many heretics have you confessed ? What was the 
name of the first ? the second? the third? etc. 

' ' Did your parents also hold this heretical belief? 
How often have you received the body of Christ? 
Have you also confessed to our priests? Have you 
also confessed to them, that you hold this heretical 
belief? Why did you not confess it? How often 
have you heard them teach? where first? in what 
houses, or places? in what room or chamber? by 
by day or at night? in the morning or evening? 
Who were there besides you? What did your 
teachers preach respecting purgatory? Is there a 
purgatory? How many times a day do you pray for 
the souls of your parents, friends, and benefactors? 
What alms have you given for them ? How many 
days have you fasted for them ? How many masses 
have you had read for them ? 

"Can you say the Ave Maria? Say it. Can you 
say any prayers to the saints? Do you believe, that 
the holy Mary, and other saints, are acquainted 
with our distresses, and that they are filled with 
compassion on this account, and pray for us? Who 
is the patron of your parish ? When is his day cele- 
brated ? Have you properly celebrated him ? What 
kind of a saint is it? Is it an angel? or a martyr? 
or a confessor? or an apostle? or a virgin? or a 
widow? What did you bring as an offering on their 
feast-day? Have you chosen for yourself a certain 
apostle? Who is your apostle? 

* It seems that these inquisitors thought that these people also 
observed auricular confession; which is a grave misapprehension, 
seeing their confession avowed the contrary. 



"What do you hold with regard to the worship 
of the holy cross? the nails? the crown of thorns? 
the spear? and the images of the saints? 

"Have you ever journeyed to Rome, to obtain 
forgiveness of your sins ? Have you sprinkled your- 
self with holy water? Have you tasted the conse- 
crated salt? Have you consecrated twigs and tapers 
in your house? Have you done this with a pure 
and upright heart, as do other Christians, who by 
your people are called Strangers? or have you 
done it merely for appearance' sake, so as not to be 
detected in your heresy? Tell the simple truth. 

' ' Do you not believe that St. Martin has become 
a saint, and that his holy soul is now in the king- 
dom of heaven ? Will you drink in the name and 
to the remembrance of St. Martin ? Do you know 
any hymns to the honor of God, or his holy mother? 
and so forth. 

' ' Say, finally : Will you desist with all your heart 
from your errors, and separate yourself from the 
heretics, and henceforth have no fellowship with 
them? If so, then swear thus : 

The second oath administered by the inquisitors 
to those who were at that time called heretics; which 
none of the true martyrs ever swore. — "I, N. N. N. , 
swear an oath, to God Almighty, my lord, bishop 
N. N., and the lords present in his stead, without 
any dissimulation, that henceforth I will go no 
more to the people that call themselves, etc., and 
will have fellowship neither with them nor with their 
leaders, teachers, etc. , as long as they remain here- 
tics. Moreover, I forswear (see what papistic tricks 
these are), all manner of unbelief that is contrary to 
the open faith taught and maintained everywhere in 
the holy Roman church and in Christendom. And 
that I will also submit to penance for my transgres- 
sions, when and as it shall, though in mercy, be 
imposed upon me. So truly help me God and his 
mother, in my last hour." Boxhorn,page 18. Con- 
cerning the examination, seepage 15 — 17. 

Note. — Who does not see, beloved reader, that 
these were snares from which the pious could not 
extricate themselves without losing their lives ? for 
it was certain that the Poor Men of Lyons, in those 
times, whether called Vaudois,* Waldenses, or Al- 
bigenses, did not swear at all; which, especially as 
regards the Waldenses and Albigenses, has been 
distinctly proved in our previous explanation. This, 
then, was the first snare which they could not 
escape. 

In the second place, by the form of that oath it 
was proposed to them, that they should forsake 
their entire religion, faith, and worship, and join 
themselves to the Roman church which they held 
to be worse than Babylon. How could this be done 
by them with a good conscience? In no wise. This 
snare, therefore, they could likewise not escape. 
What, then, had they to expect? Nothing less than 
certain death; yea, a cruel, ignominious, and ac- 
cursed death, though blessed for those who, remain- 
ing steadfast, suffered it. 

* That the very odious name Vaudois, was given the Poor Men 
of Lyons, need offend no one ; since Christ himself and his holy 
apostles were often called evil and opprobrious names, by their 
adversaries. 



MARTYRS MIRROR. 



301 



I will say nothing now of the cruel and horrible 
manner of inquisition, by red-hot iron, hot water, 
as also in open rivers;* which generally followed 
upon the examination just stated. 

What heathen or barbarians have ever acted 
thus? It is true, they put the pious witnesses of 
Jesus to death in a very painful manner; however, 
that was the end of it; and, besides, sometimes 
means remained by which it was possible to escape 
death, and yet keep the faith. And we nowhere 
read, that they ever had such a mode of inquisition 
over matters of faith; but the Romanists, who call 
themselves Christians, were not afraid or ashamed 
of it. 

Certainly, here one or the other, either the body 
or the soul, had to be sacrificed by the martyrs; 
for if they, would save the body, by forsaking the 
faith, which they, in their conscience, recognized as 
the genuine, yea, the only and eternal truth* they 
were in danger, yea, fully assured of losing their 
souls; on the other hand, if they sought to preserve 
their souls, by their good confession, and by for- 
saking the superstitions of popery, they had to lose 
their bodies, and this by the most cruel, horrible, 
and miserable death; which, according to the cus- 
tom at that time, was to be placed alive into the 
flames until death ensued. 

In this manner, very many, yea, almost a count- 
less number, of pious Christians, called Albigenses 
and Waldenses, perished in those times; who, con- 
strained by the love of Christ, to hold fast the 
confession of their faith, willingly exchanged this 
earthly for the heavenly; suffering here the taber- 
nacle of their body to be dissolved, in order to have 
a building with God, a house not made with hands, 
eternal in the heavens. 2 Cor. 5:1. 

We will now see, what persons perished for the 
faith, in that cruel inquisition, particularly under the 
test of red-hot iron, not in the Netherlands, but in 
Germany, where it first originated. 



ABOUT EIGHTY PERSONS CALLED WALDENSES, 
BURNT FOR THE FAITH, AT STRASBURG, 



Now, when the throne of antichrist began to suffer 
much detriment through the doctrine of the Wal- 
denses, and infant baptism, the swearing of oaths, 
the secular power and dominion, the authority of 
the Pope of Rome, the mass, purgatory, absolution 
or forgiveness of sins by the so-called clergy, pil- 
grimages, visitations of the holy sepulchres prayers, 
or sacrifices for the dead, and other things pertain- 
ing to popery, were opposed by them, they saying, 
that these things ought to have no place in the true 
church of Christ; it came to pass, A. D. 1215, that 
this cruel man, Conrad of Marpurg, of whom it 
was stated, for the year 12 14, that he had been sent 
into Germany, as grand inquisitor, by Pope Inno- 
cent III., apprehended over eighty persons, both 
men and women, who were called Waldenses and 



* For further information respecting the method of the inquis- 
itors, see our account of the martyrs for the year 1301, etc. 



made the same confession. They were also exam- 
ined, concerning their faith, in that horrible manner 
of which we have already spoken, namely, by tak- 
ing a red-hot iron into their bare hands; and having 
all of them endured it patiently, and remaining 
steadfast, they were finally condemned to be burnt 
alive as heretics ; which was done to them all on the 
same day, at Strasburg, in said year of their appre- 
hension, A. D. 1215. 

Of this the papistic writer Trithemius gives the 
following account: "At this time, namely A. D. 

1 2 15, there were very many who were heretics se- 
cretly, men as well as women, who spread divers 
strange errors throughout all Germany, France, 
and Italy ; of whom great numbers were appre- 
hended and burnt alive. For in said year more than 
eighty were apprehended in Strasburg, at the same 
time, among whom but very few were found inno- 
cent; for if any of them denied the heresy,* Conrad 
of Marpurg, the Pope's inquisitor, would try them 
by giving them a red-hot iron into their hands, and 
deliver all those that were burnt by it, to the sec- 
ular judge, as heretics, to be sentenced to the fire." 

Trith. Chron. Hirsaug. Also, A. Mell., 2d book, 
fol. 459. C. Mellinus calls these martyrs Waldenses, 
fol. 457, col. 3; and their confession he has shown, 
fol. 446, col. 1, 2. 



SEVERAL CHRISTIANS BURNT FOR THE FAITH, AT 
TOULOUSE, A. D. 1215. 

About that time, Pope Innocent III. had advised 
Dominic, that by means of constant preaching and 
disputation he should wondrously execute the office 
of inquisition, which he had entrusted to him, 
namely, against the so-called heretics; and that he 
should reconcile to the Roman church those who 
should ostensibly become converted ; but should 
justly condemn such as remained refractory, that is, 
steadfast in their faith. Sixtus 5, in Diplom. instit. 
Festi S. Petri Mart. 

Dominic discharged his inquisitorial office so en- 
ergetically in the city of Toulouse, against the here- 
tics mentioned, that is the Christians called Wal- 
denses, that several who had been cast into prison, 
were, by his advice, delivered to the secular judge, 
to be burned. For, when in those times people 
could not be overcome by way of argument, with 
the word of God, they began to dispute with fire 
and sword against them ; and then it was an easy 
matter to conquer them, not in regard to the truth, 
but in regard to their bodies and lives. This was 
also the case with these pious people of Toulouse, 
who would rather lose their lives than forsake the 
truth; which they confirmed in the flames by their 
death, having commended their souls into the hands 
of God, in the year of our Lord 1215. 

The papist Theodoric, in his biography of Dom- 
inic, makes mention of these martyrs, saying : 
' ' When he (Dominic) was preaching, at this time, 



* It is necessary here to understand that by the word heresy 
those people did not mean their orthodox faith; but all that could 
truly be called heresy ; and this they then disavowed ; whereby this 
inquisitor, (to all appearance) though he was ver}' crafty, was 
greatly misled. 



302 



MARTYRS MIRROR. 



in the parts of Toulouse, it happened that some 
heretics were apprehended in that city and were 
convicted by him ; whom, when they would not 
return to the Catholic church, he delivered to the 
secular Judge. When they had been condemned to 
be burnt." Theod. in vita Dominici, citate Bzov. 
ad A. D. 1215, Art. 11, 12. Also, A. Mellinus, 
2d book, fol. 460, col. 4. 

Note. — A. D. 1220 lived the strong and cele- 
brated theologian Almaricus; he reproved as idola- 
try the invocation of saints, and denied transubstan- 
tiation; on which account he was burnt at Paris. 
P. J. Twisck, page 537, col. 1, from Hist. Andr., 
page 162. 

A. D. 1218. — In a certain ancient history of the 
martyrs of this time, I have found the following ac- 
count, in which one of the orthodox believers pre- 
sents a summary of the doctrine of the papists, as 
opposed to the true doctrine of the true church of 
God in those times; it reads as follows: 

1. "They found their church upon the succession 
and derivation of the bishops (though erroneously) 
from the times of the apostles. 

2. "They call those bishops, who consecrate 
churches, chapels, and altars ; who make mass- 
priests and sanctuaries of the altars. 

3. "They regard the Pope as the supreme Bishop, 
the head of their churches; who may be reproved 
by none but God. 

4. "They are divided into many contending sects; 
some are ecclesiastics, some seculars. The ecclesi- 
astics have separated themselves from the common 
people — whom they call the laity- — and are them- 
selves variously divided. Some are called monks 
and nuns; who vow, not to marry; to submit to 
voluntary poverty; to observe human institutions, 
such as, to have nothing to do with money; to wear 
a gray, white, or black cap; to eat no flesh; to be 
dumb at times; and other similar false and invented 
forms of holiness. Others are called secular priests; 
who also may not marry, but like the others, have 
to do a great amount of muttering and reading. 

5. "They have priests, who are consecrated by 
the bishops, to offer up sacrifice for the living and 
the dead. 

6. ' ' All these ecclesiastics hold themselves exempt 
from punishment by civil authority, and bear no 
burdens with the citizens, since they are exempt. 

7. "They seek their salvation out of Christ, in 
their own works and merits, which they also sell to 
each other for money; such as masses, indulgences, 
pilgrimages, and the merits of departed saints, 
which they also sell to the dead, who, they say, are 
in purgatory. 

8. "They have an idol or patron for every city, 
village, or hamlet. 

9. "They divide the power and honor of God 
among the departed saints ; thus, seamen invoke 
St. Nicholas, St. Christopher, and St. Anna; women 
in travail, St. Mary; for gum-boils, St. Appollonia; 
against pestilence, St. Rochus and St. Anthony. 

10. "They set up images in their churches; they 
light tapers, torches, and lamps before them; they 
clothe them in cloth, silk, velvet, silver and gold; 
they carry them with great reverence on their shoul- 



ders; they visit them in different places, and ofter 
gifts to them (to which practice the popes and bish- 
ops append indulgence for sins) ; they kneel before 
them; they kiss, and worship them. 

11. "In their oaths they swear by God and all his 
saints, etc. 

12. "They pray to, and call upon God, without 
considering their need, and without thinking why 
they call upon him ; they give him their prayers by 
the number, as apples are bought; they read, in the 
hours, rosaries, etc. 

13. "They create many sabbaths, which they call 
holidays, in honor of departed saints; on which days 
manual labor is forbidden on pain of punishment; 
while drinking to excess, bartering, and gambling 
remain unpunished. On these days they generally 
commit shameful idolatry; the services are read in 
an unknown tongue; water is conjured; the organ 
is played ; and the dead are called on for help and 
assistance. 

14. "To the two sacraments, or signs of grace, 
instituted by Christ in his church, namely, holy 
baptism and the holy Supper, which they have 
shamefully corrupted, they have added five others, 
namely, confirmation, matrimony, ordination of 
mass-priests, auricular confession, and extreme unc- 
tion. 

15. "In baptism they leave out the most impor- 
tant part, namely the preaching of the Gospel; and 
add of their own, conjured salt, grease, spittle, and 
tapers, and exorcise the devil from the child which 
he never possessed. 

16. "They also baptize bells, giving them names. 

17. "They have changed the Lord's Supper into 
an offering for the living and the dead; they con- 
jure the bread with five words,* and persuade the 
people, that the bread is changed into flesh, and the 
wine into blood. 

18. "They withhold the wine from the laity, con- 
trary to the command of Christ, who said: 'Drink 
ye all of it. ' 

19. "They worship the bread, and say that it is 
their God; they enclose it in coffers and ciboria; 
they carry it through the streets; they burn torches 
and tapers before it, also at noon-day; they address 
and salute it; but it answers not. 

20. "In their churches they have altars draped 
with linen, upon which burning tapers are placed at 
day-time, when mass is read. 

21. ' 'Mass is read by a mass-priest, who is hired to 
do it for money, or a yearly salary; he comes clothed 
in strange attire, after Jewish fashion, with a drink- 
ing cup of silver or gold in his hand, and accom- 
panied by an attendant. He then says his confession 
before the altar, in Latin (though the attendant 
does not understand it), and invokes the assistance 
of the dead saints. Then, having kept up his mum- 
mery for a considerable time, having spoken loud 
and low, turning himself hither and thither, kissing 
and licking, he finally takes bread and wine, and 
forthwith offers the same to God, for the redemp- 
tion of souls, for the hope of salvation, and the 
health of those present. Thus they reject thy sacri- 



! corpus meum, i. e. for this is my body. 



MARTYRS MIRROR. 



303 



fice, O Christ Jesus, which thou once didst make 
for our salvation. O God, says the writer, how 
canst thou suffer this ? He then calls the dead saints 
to the feasts, desiring to be aided by their merits. 
Over the bread he breathes these five words: Hoc 
ist enim corpus meum, that is: For this is my body; 
supposing that thereby the bread will be changed 
into flesh. He then holds it above his head, for the 
people to worship it. So he does also with the cup. 
Then he prays for all those who sleep in Christ, that 
they may obtain a place of refreshing. Thereupon 
he prays to the Father, to accept his Son, whom 
they believe to have there, as graciously as he 
accepted the offering of Melchisedec and of Abel. 
Finally, he worships the bread, calling it the Lamb 
of God. Having worshiped the Lamb, he breaks 
it in pieces, and eats it up, also quaffing the wine, 
which he imagines to be the Lamb's blood. This is 
the glorious mass of the papists, which, says our 
author, is a shameful corruption of the Supper of 
Christ, and has been reprehended by many godly 
men, who on this account had shed their blood. 

22. "Such masses they read in honor of dead 
saints, of the sacrament, of the cross, the spear, and 
the nails. 

23. ' ' They sell the same as a remedy against all 
sickness, against storm, thunder, lightning, hail, 
tempests at sea, and every calamity. Every man is 
served according to his money; they who give little, 
have a diy mass, or a wet mass without singing; 
those who give much, get a half-sung mass, or one 
partly sung, according as to how much they give. 

24. "They teach, that their invented sacrament of 
confirmation is of more importance than the sacra- 
ment of baptism, instituted by Christ ; and that bap- 
tism is incomplete without confirmation. 

25. "They dissolve marriage, in order that the 
husband or the wife may become spiritual, that is, 
a priest, monk, or nun, contrary to the command 
of Christ: What God hath joined together, let no 
man put asunder." 

"Time would fail me," writes this zealous man, 
"if I were to recount all the falsities of the papists, 
in life, doctrine, and sacraments: and still they can 
endure no admonition to reform, but persecute with 
fire and sword, those who admonish and reprove 
them." Ex Author. Tempor., A. D. 1218, com- 
pared with the History of the Martyrs, by f. S., edi- 
tion 1645, fol. 32, col. 1 — 3. Gerard de la Motte, 
deacon of the Christians called Albi- Waldcnses, with 
some of his fellow-believe} s, burnt for the faith, at 
Borriens, A. D. 1227. 

When the believing defenseless Albi-Waldenses* 
had enjoyed rest for a season, and the lily of their 
true faith was beginning, in some measure, to grow 
and blossom, in all purity and beauty (as compared 
with former times), the thorns of persecution imme- 
diately arose over it ; inasmuch as these pious and 
upright people were forthwith deprived of their lib- 
erty, by the Romanists ; so that as soon as it was 
noticed, that they increased, here or there, though 
secretly, under the potection of their authorities, 



Albigenses says one writer. 



means were sought without delay, to subdue, yea, 
utterly to exterminate, them. 

This appeared A. D. 1227, when, upon the mere 
report that a few of these people resided in the town 
of Borriens, the whole place (in order to apprehend 
them), was besieged and enclosed by Humbert of 
Beaujeu, who, having made himself master of the 
place, and having entered it, apprehended said peo- 
ple, and, as they would not desist from their faith, 
caused them to be burnt alive ; all of whom testified 
to the truth and uprightness of their faith, as gold in 
the furnace, by their steadfast death in the midst of 
the flames. 

Certain papistic writers say, that there were 
some in Borriens, who were said to be heretics, and 
who, as they would not desist from their belief, were 
burnt alive; among whom there is mentioned one 
Gerard de la Motte, who, it is said, was their deacon 
or minister. This is stated to have occurred A. D. 
1227, in the time of Humbert of Beaujeu, whom the 
king had left in Languedoc. Vignier, His't. Eccles. , 
from Vincentiiis and others already cited, and Chron. 
Montfortensi Hist. Adde Gaguin., lib. 7, and Paul. 
Aemil., lib. 7, de Cest. Franc, in Lud. 8. Also, 
Abr. Mell., 2d book, page 464, col. 3. 



OF VARIOUS PAPAL STATUTES AND ORDINANCES 

INSTITUTED AGAINST THE WALDENSES, 

OR SO-CALLED HERETICS, ABOUT 

A. D. 1229. 

Franciscus Pegna. a Romanist, in a tract written 
by him to John Calderinus, touching the manner of 
proceeding against the heretics, declares to have 
found in past years, in the Vatican Library, as well 
as in an old parchment manuscript book, which had 
been brought from the inquisition from Florence to 
Rome, information respecting various councils held 
in those times against the Waldenses, in France. 
Among others, of one held in the year 1229 in Tou- 
louse, a place where the Anabaptists, called Wal- 
denses, greatly increased. The statutes and ordi- 
nances enacted there were published by Cardinal 
Romanus, Legate of the Pope. Franc. Pegna. T. n. 
Doctor., part 2, fol. 410, edition Venet., 1584. 

Among other things adduced by the aforemen- 
tioned Franciscus Pegna, in said tract, from the 
second council of the prelates of France, there is 
also found the ecclesiastical ordinance concerning 
the general abjuration of heresy, which reads as 
follows : 

Of the abjuratioii of heresy. — "In order that, 
through the help of God, the heretics may be more 
easily exterminated, and the Roman Catholic faith 
the sooner planted in the land, we decree, that you 
shall perfectly observe all the statutes, ecclesiastical 
ordinances, laws, and commandments that have 
been enacted regarding this matter, by the apos- 
tolical see (the Pope and his legates), and by the 
princes. Moreover, that you make all males as well 
as females, the male sex from fourteen years and 
upwards, the female sex from twelve years and up- 
wards, abjure all heresy, and, besides, promise with 



304 



MARTYRS MIRROR. 



an oath, that they will observe the Roman Catholic 
faith, defend the Catholic church, and persecute the 
heretics. All those who, after such abjuration, shall 
be found to have apostatized, and not to have ob- 
served or fulfilled the penance imposed upon them, 
shall be punished with the proper punishment, such 
apostates deserve." 

Of the demolition of the houses of the Waldenses. 
— The fifth chapter of the council of Toulouse con- 
tains the following brief ecclesiastical ordinance re- 
specting the demolition of the houses of the heretics, 
namely, of the Waldenses and Albigenses : ' ' We 
ordain, that the house in which a heretic is discov- 
ered, shall be razed to the ground ; and the land or 
farm upon which a heretic is found, shall be confis- 
cated. ' ' 

Of the forfeiticre of all their goods. — In the 35th 
chapter of the council of Beziers we read: "Also 
the houses in which any heretic shall be found, liv- 
ing or dead, accused or condemned, being there 
with the knowledge or consent of the proprietors 
of said houses, provided said proprietors have at- 
tained their legal age, you shall cause to be demol- 
ished, and shall confiscate all the goods of those 
who live in them, unless they can legally prove or 
show their innocence or ignorance." This much of 
the year 1229, in the second book of the History of 
the Persecutions, page, 465, col. 3. 



SEVERE PERSECUTIONS BY THE INQUISITION IN 

GERMANY, VERY MANY WHO WERE 

CALLED WALDENSES, BURNT FOR 



THE FAITH, A. D. 



123O. 



In the year 1230, in many provinces of Germany, 
especially in the archbishopric of Treves, very many 
schools and secret congregations of those who pro- 
fessed the doctrine of the Waldenses, were dis- 
covered by Conrad of Marpurg, Inquisitor General 
over Germany. They were said to be heretics, be- 
cause they denied transubstantiation in the mass, 
and purgatory, saying that the prayers and inter- 
cessions of the living for the dead served to no pur- 
pose, and could avail the deceased nothing. 

As regards their rejecting infant baptism, the 
swearing of oaths, revenge or wars, together with 
all the traditions of the Roman church, and their de- 
siring to hold only to the truth of the Holy Script- 
ures, especially of the New Testament, this has 
already been shown. 

' ' From their processes, and from the confessions 
made by them on the rack," says A. Mellinus, "it 
was seen that the number of their adherents and ac- 
complices, throughout Germany, France and Italy, 
but especially in Lombardy, was very great. ' ' 

About this time a severe inquisition was raised 
against them, throughout Germany and Italy, by 
which very many were discovered and burnt alive. 

Abr. Mellinus {contra Trithemius) refutes the 
calumnies cast against them, saying: "This is a 
willful falsehood and slander, fabricated by this monk 
(Trithemius), because they accused the Pope." 



A. Mell., 2dbook,fol. 465, D. Also P. f. Twisck, 
Chron.,p. 546, col. 2. 

In the meantime we will produce some decrees by 
which, it seems, the aforesaid inquisitor was made 
the more bold and daring in putting into execution 
his unprecedented cruel inquisition and tyranny 
against the innocent Christian believers, who had 
separated from the Roman church. 



OF THE FIRST DECREE OF EMPEROR FREDERIC II., 

AGAINST THE DEFENSELESS ALBIGENSES AND 

WALDENSES. ABOUT A. D., 1230. 

Mellinus relates, from Abraham Bzovius, who 
completed the Annals of Baronius, that Emperor 
Frederic II., at the request of Pope Gregory IX., 
issued his decrees against the Albigenses; however, 
under different names given them by the Emperor, 
saying: "(Petr. de Veneis lib. 1, epist. 27.) Here 
commence the chapters or articles of the consti- 
tution of the Emperor against the Patarini (Wal- 
denses). He then adds some other names which do 
not properly belong here. 

"Men, as well as women, whatever name they 
may bear, we sentence to perpetual infamy, that 
neither oath nor faith shall be kept towards them; 
but we banish them, and order that their goods be 
confiscated, never more to be returned to them. ' 

"We likewise ordain by this decree that all 
officers, burgomasters, and rulers, in whatever 
office they may be, shall, for the defense of the faith, 
publicly swear an oath that they will, in good faith, 
and to the best of their ability, endeavor to ex- 
pel from the districts under their jurisdiction, all 
heretics indicated to them by the church. 

' ' But if any temporal lord, having been requested 
and admonished thereto by the church, shall be 
found negligent in purging his land from heretical 
wickedness, let him be warned that, one year after 
the admonition, we shall give his land for a prey to 
all Catholics, who, after they shall have driven out 
the heretics, shall possess the same without molesta- 
tion, and preserve it in the purity of the (Catholic) 
faith. 

"We also banish those who believe (the Wal- 
denses and Albigenses), or receive them into their 
cities or houses, protect or favor them, ordaining : 
That if any one having been noted as being in com- 
munion with these believers, does not satisfy the 
church within a year, he shall be considered in- 
famous from that time on. 

"We add here that one heretic may convict an- 
other, and that the houses of , or of their har- 

borers, protectors, and favorers, or where they have 
taught or imposed hands upon other, shall be de- 
molished, never to be rebuilt. Given." 



OF THE SECOND DECREE. 

By the chancellor of this Emperor, A. D., 1230. 
(Same place, Epist. 25, Petri, de Veneis). 



MARTYRS MIRROR. 



305 



In another letter of Peter de Veneis, we find 
another decree of Frederic II., which reads as fol- 
lows : 

' ' We therefore decree and ordain that heretics, of 
whatever name, shall receive condign punishment, 
throughout the empire,, wherever the church shall 
condemn them as heretics, and deliver or indicate 
them to the secular judge. 

"But if any of the aforesaid, after their apprehen- 
sion, deterred by the fear of death, shall desire to re- 
turn to the unity of the Catholic faith, they shall ac- 
cording to the requirement of the church ordinances, 
be imprisoned for life, to do penance. 

"Moreover, all heretics, in whatever city, vil- 
lage or place, of the realm they may be found by 
the inquisition sent by the Apostolic see, or by 
other zealous adherents of the Catholic faith, shall 
receive like punishment. 

" All those, then, who shall have jurisdiction 
there, shall be bound, on the denunciation or in- 
timation of the inquisitors, or of other Catholics, to 
apprehend and closely keep them, until they, after 
their being condemned by the censure of the 
church, shall punish them with death. 

"We ordain like punishment for those whom the 
crafty enemy stirs up to be their advocates, or who 
are their improper protectors. ' ' 

At the end of the decree are these words : ' ' But 
the heretics whom they shall point out to you, you 
shall, each in his jurisdiction, be bound to appre- 
hend and keep in close custody, so that they, after 
the judgment of the church, shall be punished ac- 
cording to their deserts; knowing, that in the execu- 
tion of this matter, if you will do your utmost 
unitedly with these brethren (the Dominicans and 
Franciscans),* to expunge from our dominion the 
blot of this unheard-of heretical wickedness (thus he 
calls the true faith), you will render unto God a 
pleasing, and unto us a commendable, service. 

"But if any be slack or negligent herein, and un- 
profitable before the Lord, he also shall be justly 
worthy of punishment in our eyes." Given at Pavia. 



OF THE THIRD DECREE OF EMPEROR FREDERIC II. 
AGAINST THE AFOREMENTIONED PER- 



SONS, A. D. 



1230. 



Peter de Veneis {Lib. 1, Epist. 26), relates in his 
letters a third decree of Emperor Frederic II., in 
which he gives fuller information concerning the 
surname of the Waldenses, namely, Patarini, as 
well as regarding their belief, and their spreading 
into all the provinces of the empire; it reads as 
follows : 

' ' The sects of these heretics (says the Emperor), 
are not called by the name of any ancient heretics, 
lest they should become known ; or, what is perhaps 
still more shameful, they are not content with the 
ancient names, that is, to borrow their names, like 
the Arians from Arius, the Nestorians from Nes- 



* The Dominicans and Franciscans, though they seemed to be 
very simple and modest, were nevertheless the principal actors in 
this matter. 

20 



torius, or from other like heretics; but, after the ex- 
ample of the ancient martyrs, who suffered martyr- 
dom for the Catholic faith, they likewise, from their 
buffering, call themselves Patarini, that is, deliv- 
ered unto passion or suffering. 

' ' But these miserable Patarini, who are estranged 
from the holy faith of the eternal Godhead (thus he 
speaks of the true believers), destroy with one sweep 
of their heretical wickedness, three things at once, 
namely, God, their neighbor and themselves. They 
destroy God because they do not know the faith 
and the counsel of God ; they deceive their neighbor 
because, under the cover of spiritual food, they ad- 
minister the pleasure of heretical wickedness; but 
far more cruelly they rage against themselves, be- 
cause, after destroying their souls they, as extrava- 
gant squanderers of their life, and improvident seek- 
ers of their death, ultimately also expose their bodies 
to a cruel death, which they might have escaped 
by a true confession of, and constancy in, the 
orthodox faith (thus he calls the priest's faith). 

' ' And what is hardest of all to say, those who sur- 
vive are not only not deterred by the example of 
others whom they see die before their eyes, but they 
even strive to be burnt alive in the sight of men," as 
he afterwards speaks of it in this same decree. 

"Therefore we cannot refrain," says the Em- 
peror, "from drawing the sword of just vengeance 
against them, the more vigorously to persecute 
them, as it is judged and known that they practice 
the more extensively the knavery of their super- 
stition (thus he calte the virtue of these people), to 
the clear exclusion of the Christian faith, on ac- 
count of the Roman church, which is held to be the 
head of all other churches, as it is known that they 
came from the borders of Italy, and especially from 
Lombardy, where, as we have ascertained, their 
wickedness overflows far and wide, and that from 
thence they have directed the rivulets of their un- 
belief even into our kingdom of Sicily. 

" It is furthermore the will of the Emperor, that 
the crime of heresy, and all kinds of accursed sects, 
of whatever name, shall be reckoned among the 
public crimes, or those deserving of death; yea, 
that the heresy of the Patarini (also called Wal- 
denses), shall be considered, before all the world, as 
more abominable than the crime of lese-majesty, 
that is, than the crime of him that has offended 
the Imperial Majesty. 

' ' The Emperor also wishes that, as the Patarini 
(or Waldenses) walk in darkness, in order to con- 
ceal themselves from the heat of persecution, en- 
deavors shall be made to discover them, and to 
earnestly seek them out, even though no one 
accuses them, and that the officers of the Emperor, 
when they have found them, shall keep them in 
bonds, in order that at the proper time they may be 
called before the inquisition, or brought to the rack. 

"And if they are accused only upon slight sus- 
picion, we command that they shall be examined by 
ecclesiastical persons and prelates; and though they 
may err from but one article of the (Roman) Chris- 
tian faith, and, after admonition, continue obsti- 
nately in their error, we ordain by this, our present 
decree, that the Patarini (or Waldenses) shall be 



306 



MARTYRS MIRROR. 



condemned to death, and burnt alive; and let no one 
dare intercede for them, for against him that shall 
do this, we will justly direct our anger. Given, 
etc. ' ' Second book of the Hist, of the Persecution*, 
p./\66, a. b. c. from Abr. Bzovius, and A. Bzovius, 
from Petr. Vine, lib. i, epist. 26. 



GREAT PERSECUTION IN GERMANY OF THE ANABAP- 
TIST WALDENSES, MANY OF WHOM WERE 
BURNT FOR THE FAITH, A. D. 123I. 

The above-mentioned decrees against the Chris- 
tians called Waldenses, issued by Emperor Fred- 
eric II., were not long without their influence and 
effect; inasmuch as in the year following, A. D. 
1 23 1, a severe persecution arose in Germany over 
the innocent lambs of Christ, who, keeping them- 
selves concealed in quietness, were informed against 
and made manifest, through the rack and other- 
wise. The consequence was, that many of them, 
continuing steadfastly and immovably in their belief, 
were burnt to death, and thus, having commended 
their souls unto God, offered up an acceptable sacri- 
fice well pleasing unto God. 

The following may serve as a confirmation of this 
account : 

Abraham Bzovius relates, from a fragmentary his- 
tory by an unknown author, tHat in the year 1231 
a great persecution arose in Germany against the 
so-called heretics, who kept themselves concealed in 
great numbers among the papists, in cities, cas- 
tles and villages, and brought over to their belief all 
whom they could turn from their faith; many of 
whom were apprehended and convicted in the pres- 
ence of the clergy and the people, and that they held 
the belief of the Waldenses. 

He writes further that ' ' Brother Conrad of Mar- 
purg, a monk of the Dominican order, punished 
those who were convicted of heresy, according to 
the manner prescribed by the ecclesiastical ordi- 
nances, namely, with fire." Abr. Bzov., T. 13, 
Annal. Baron., A. D. 1232, Art. 7. Also in the 
second book of the History of the Persecutions, 
fol. 466, col. 3, 4. 

"The Waldenses," writes P. J. Twisck, "suffered 
severe persecution at this time, from the papists, 
and though they sought to conceal themselves in 
wildernesses, mountains and deep valleys, yet, their 
schools were discovered, their assemblies broken up, 
and all cruelly killed, especially in the bishopric of 
Treves, which state of things lasted three years." 
Chron. , p. 546, col. 2. 

Note. — From this account of P. J. Twisck, it ap- 
pears that the above persecution commenced already 
in the year 1230, just when the decrees of Emperor 
Frederic II. had been issued, and that it continued 
for three years, namely, to the close of the year 
1233; during which time doubtless very many be- 
lievers perished, of whom we shall notice a few with 
whom we have met. 



NINETEEN PERSONS CALLED WALDENSES, BURNT 

FOR THE FAITH, IN THE BISHOPRIC OF 

TOULOUSE, A. D. 1 232. 

In the year 1232 the bishop of Toulouse appre- 
hended, in his dominion or bishopric, nineteen per- 
sons, who were said to be heretics, because they ad- 
hered to the belief of the Waldenses, whose con- 
fession we have already shown not to be at variance 
with ours; all of which persons the bishop of Tou- 
louse caused to be executed, that is, burnt alive. 
Vignier, A. D. 1232. Hist. Eccles. Also in the 
second book of the History of the Persecutions, 
fol. 466, col. 4. 



TWO HUNDRED AND TWENTY -FOUR PERSONS, 

CALLED WALDENSES, BURNT FOR THE FAITH, 

IN A PLACE NEAR TOULOUSE, A. D. I243. 

When the north wind* of persecution, which, 
from the year 1233 on, had done but little harm in 
the garden of the true Christians, began to raise 
again, A. D. 1243, there were apprehended, near 
Toulouse, two hundred and twenty-four persons, 
called Waldenses, who are to be distinguished, 
and were also then distinguished from others, who 
carried arms and called themselves Albigenses, 
but had no communion with the true Albigenses 
and Waldenses, both of whom were opposed to 
all revenge, professed the same confession respect- 
ing suffering and bearing for the name of Christ. 

These two hundred and twenty-four defenseless 
and innocent lambs of Christ, having been appre- 
hended, and refusing to forsake the Great Shepherd 
of the sheep, Jesus Christ, and his holy command- 
ments, as also the faith in his name, were all con- 
demned to death, and burnt alive, thus offering up 
a living holy sacrifice, acceptable unto God, 
A. D. i2 43 .t 

Concerning these persons, as well as their impris- 
onment and death, see Vignier Hist., Eccl. A. D. 
1243; also, second book of the History of the Perse- 
cutions, fol. 469, col. 3, also in an old manuscript 
chronicle, same date. 

Note. — Besides the above authors, P. J. Twisck, 
also, it seems, makes mention of these two hun- 
dred and twenty-four persons, from the account 
of Henry Boxhorn, though he differs somewhat in 
regard to the time when this happened, as well as to 
the number of persons put to "death; for, instead of 
A. D. 1243, he has it A. D. 1242, and instead 
of two hundred and twenty-four, he has about two 
hundred. 

However, this difference is easily reconciled, if, 
first, in regard to the time, A. D. 1242, is under- 
stood to mean the end or close of said year, and 
A. D. 1243, the beginning; the number of persons 
put to death, about two hundred, to mean over two 



* Awake, O north wind; and come, thou south; blow upon my 
garden, that the spices thereof may flow out. Solom. S. 4: 16. 

t This great number of martyred Waldenses, through the care- 
lessness of some writers, has been mingled under the mire of certain 
erring persons, from whence we have drawn them forth again, 
though not without labor. An ancient writer says : "I seek pearls 
in the mire." 



MARTYRS MIRROR. 



307 



hundred, or two hundred and twenty-four, as ex- 
pressed. 

The words of his account are as follows : "A. D. 
1242, the Waldenses had to suffer much from 
popery, on account of their faith and religion. At 
this time, about two hundred persons, together with 
two of their preachers, were apprehended in the 
bishopric of Toulouse, by the bishop of Narbonne 
and Albi, and the Seneschal of Carcassonne, and 
were all burnt alive, continuing steadfastly in their 
religion." In the ijlh book of his Chronicle, p. 557, 
col. 1, from Hcnr. Boxhorn,fol. 25. 



SEVERE INQUISITION OF BELIEVERS IN THE COUN- 
TRY AROUND TOULOUSE, A. D. 1 25 1. 

At this time there was as yet no abatement of the 
constraint of conscience exercised over the faith of 
the orthodox Christians, who had fled from Baby- 
lon, and, for the sake of the welfare of their souls, 
could no longer trust themselves in Romish Egypt. 
This appeared from the new inquisition, which, by 
order of the Pope, through appointed inquisitors, 
suffered the minds of the true believers to have no 
rest, until they left the Roman territories, or made 
an oral disavowal, or, remaining steadfast, exchanged 
their life for a violent death. 

Regarding this most wicked and unjust inqui- 
sition, I have found the following account: 

"In the year 1251, the Pope appointed, or sent, 
inquisitors to Toulouse, from the orders of the 
Dominicans and Franciscans, who exercised an in- 
human tyranny over the Christians there. The same 
thing was done at Worms, by Conrad Dorfo and 
his disciple John, also Dominicans and inquisitors; 
who, condemning there many innocent men to the 
fire, were therefore themselves, ultimately, as by 
the hand of God brought to a very lamentable, 
though just death." Bed. Cent. 4, in Append., ad 
Richard. Wich., p. 301, compared with A. Mell., 
fol. 470, col. 1. 



CONTINUATION OF THE PRECEDING INQUISITION 
IN THE YEAR 1 252. 

That the aforesaid inquisition or examination of 
the faith did not end with the close of the previous 
year, but continued also in the succeeding time, is 
so manifest that proof is almost unnecessary; still, 
it experienced a brief cessation, caused through the 
sudden and unexpected death of Peter of Verona, 
who administered at that time the office of inquisitor. 

Concerning this, the abovementioned author re- 
lates the following: "In the year 1252, Peter of 
Verona, inquisitor in Lombardy, justly perished 
near the city of Milan, on account of his tyranny 
against the Waldenses, and, twenty-four days after, 
was canonized, that is, placed on the register of 
the saints of the Roman church, by the antichrist, 
the Pope of Rome, Innocent IV." 

Note. — In the following year, namely, A. D. 1253, 
Robert, bishop of Lincoln, Was deposed from his 
bishopric, by said Pope Innocent IV., because he 



frequently in his preaching, though with discretion, 
had openly reproved the avarice, ambition, arro- 
gance, and tyranny of the Pope, yea, had expressly 
written him severe letters, in which he accused him 
of exhausting almost all England, by unusual taxes, 
in order to enrich his illegitimate children, nieces 
and nephews. When the Pope cited him to Rome, 
he appealed from the papal tyranny to the judgment 
and tribunal of Jesus Christ, whereupon the Pope 
soon died. Bal. Cent. 4, cap. 18, in Roberta Gros- 
soreste ex Annalis. Johan. Buriens. Ranulpho, 
Mattheo and Fabiano, compared with A. Mell, 
Hist., p. 470, col. 1. 

In the year 1258, the Jacobines and Dominicans, 
in the bishopric of Cambray, caused a great number 
of Christians, whom they had condemned as here- 
tics, to be burned alive. Balens Cent. 4, cap. 26, 
ad Matt. Paris. Append., p. 315, ex Th. Canli- 
prat., lib. 2, cap. 56. Also, A. Mell, Hist., lib. 2, 
p. 470, col. 2. 

In the year 1260, Pope Alexander IV. wrote 
letters to the inquisitors from the order of the 
Dominicans, in Lombardy and the margravate of 
Genoa, to persecute the heretics (as they were 
called) there. Moreover, he decreed that the in- 
quisitors might compel, by excommunication, the 
secular authorities, whoever they might be, to exe- 
cute, without delay, the sentence of the inquisitors 
against those suspected of heresy. Compare the 
last-mentioned author, in the place cited, with 
Bzov., A.' D. 1260, Art. 4, ex Decret. Epist. 
Alexand. 4. 



OF THE MANDATE OF POPE URBAN IV. AGAINST 
THE WALDENSES AND ALBIGENSES IN LOM- 
BARDY AND AROUND GENOA, A. D. 1 262. 

The aforesaid distress among the believers, con- 
tinued on, through the severe inquisition commenced 
eleven years before, namely, A. D. 1251; for, al- 
though the first inquisitors had departed this life, 
as by the vengeance of God, it did not remain so, 
since Pope Urban IV. took up the pen to issue 
bloody edicts against the orthodox Waldenses and 
Albigenses who were scattered abroad in all parts. 
These decrees he caused to be proclaimed to his 
minions, who bore the name of ecclesiastics. This 
is stated in the following words by an ancient papist: 
In the year 1262, Pope Urban IV. made an ordi- 
nance against the heretics in Lombardy and in the 
margravate of Genoa, and sent a copy of it to the 
order of the Dominicans in said parts, to persecute 
the Waldenses and Albigenses, who were mostly 
scattered there. Bzov., A. D. 1262, Art. 3, ex 
Deer. Epist. Alex. 4. Also, A. M, Hist., fol. 470, 
col. 2. 

Thereupon, as it appears, no small persecution 
arose; but as to the manner in which the same 
occurred, and the persons who then suffered for the 
faith, we have not been able to find any account, 
notwithstanding we have made diligent search. No 
doubt, it fell chiefly upon the heads of the Wal- 
denses and Albigenses, since they were mentioned 
by name in the mandate of the Pope. 



308 



MARTYRS MIRROR. 



We deem what we have here shown sufficient 
for this time; hence we will leave it, without adding 
any more. 

Note. — A. D. 1270, eight years afterwards, Peter 
Caderita and William Colonicus, Dominicans, perse- 
cuted the (so-called) heretics in the kingdom of 
Aragon. Bzov., A. D. 1270, ex Surita, lib. 2. 
A. Mell., Hist, fol. 470, col. 2. 

In the year 1280, the moon was completely 
changed into the color of blood; which by many 
was held to signify the very bloody and lamentable 
state of the church of God; the more so since at 
that time, not only a dire persecution prevailed, 
but also, a destructive crusade, under the sign 
of the cross, such as was formerly waged against 
the Saracens, was undertaken the following year, 
namely, 1 28 1 , by the papists, by order of the Pope, 
against the Albigenses in Spain. Compare the large 
book of Christian martyrs, fol. 470, col. 2, 3, with 
Bal. Cent. 4, Append, ad Greg, de Brid. Ling ton., 
p. 446, from Everildenas. 



SEVERE PERSECUTION OF THE ANABAPTIST WAL- 
DENSES IN FRANCE, ABOUT A. D. 1280. 

P. J. Twisck, having noticed, in the first part of 
his Chronijck, for the year 1280, the doctrine of the 
Waldenses, whom he calls Waldois, after their 
leader, Peter Waldus, finally he speaks of their 
persecutions, saying : ' ' Matthias Illyricus, in his 
Register of the witnesses of the truth, says, that he 
has in his possession the consultations of certain 
advocates of Avignon, also, of the three bishops of 
Narbonne, Aries, and Aix, and of the bishop of 
Alban, tending to the extermination of the Waldois, 
or Waldenses, and written three hundred years 
previously; from which it is evident, that at that 
time and before, a great number of the believers 
were scattered here and there throughout France. 

"We can also infer from the consultations of the 
aforesaid archbishops, that even as their number 
was great, so was also the persecution against them 
very cruel; for at the end of this consultation it is 
written : ' Who is so great a stranger in France, as 
to be ignorant of the damnatory sentence (thus 
speak these papists themselves) which has now, for 
a long time, been most justly used against these 
heretical Waldois (Waldenses); and should we 
doubt a matter so notorious and common, which 
has cost the Catholics so much money, sweat, and 
labor, and has been sealed with so many condem- 
nations and executions of unbelievers (thus he calls 
the true believers) ? ' 

"Hence appears," writes Twisck, "what massa- 
cres of believers occurred at this time, and what 
cruelties the subjects of antichrist employed against 
them. 'And it can be proven,' says Boxhorn, 'even 
from the testimony of their greatest enemies, that 
they declared, maintained, and testified in the midst 
of the fire, that they had received this their faith 
unaltered, from hand to hand, from the times of the 
apostles ; and they continue even to the present 
time, having never been entirely exterminated.'" 
P. J. Twisck, Chron.,p. 606, col. 1, 2. 



CONTINUATION OF THE PRECEDING PERSECUTION, 
A. D. 1283. 

Mellinus writes that "A. D. 1283, the, Waldenses 
had again greatly increased in France, as also in 
other countries throughout Christendom, notwith- 
standing they had been very cruelly sought out and 
persecuted up to this time." In the second book of 
the History of the Persecutions, fol. 470, col. 3, 
from Vignier, Hist. Eccl., A. D. 1283. 



FURTHER SPREADING OF THE AFORESAID PERSE- 
CUTION, IN WHICH THE WALDENSES WERE 
BURNT IN GREAT NUMBERS, A. D. 1 284. 

P. J. Twisck gives the following account for the 
year 1284: " The Waldois or Waldenses, of whom, 
•since the year 1159, much mention is made, in- 
creased at this time more and more, in France and 
other countries of Christendom, notwithstanding 
that they Were craftily sought and cruelly perse- 
cuted, and that all diligence and every means had 
first been employed, utterly to exterminate them; 
which greatly astonished certain bishops and advo- 
cates of Avignon of that time. " " They were burnt, ' ' 
he writes, "in great numbers." Chron., fol. 611, 
612, from Henr. Boxhorn, fol. 26. 



GERARD SAGARELLUS, BURNT IN THE CITY OF 

PARMA, FOR THE FAITH OF THE WALDEN- 

SIAN ANABAPTISTS, A. D. 1 285. 

In the year 1285, there became known, and were 
proclaimed heretics by the adherents of popery, 
Gerard Sagarellus of Parma, and Dulcinus of No- 
varia. Both of them were particularly accused, on 
account of various articles opposed to the Roman 
church and her superstitions, with which they were 
charged, of having fallen into heresy, and having 
borrowed their belief from the Waldenses, which, 
writes Abr. Mellinus, is quite presumable. 

As to the articles which they confessed contrary 
to the belief of the Roman church, and on account 
of which they were called heretics, they are written 
in the second book of the Hist, of the Persecutions, 
fol. 470, col. 3. 

Finally, as Gerard Sagarellus would not depart 
from, but continue steadfast in, the truth of his 
Savior, Jesus Christ, he was (in the same year, it is 
supposed) burnt alive in the city of Parma, by the 
blood-thirsty inquisitors. A. Mell., p. 470, col. 3. 
Also, Bal. Cent. 4, cap. 30, in Append, ad Laurent. 
Angl. 

Dulcinus, who, besides the charge of his true 
faith, was also assailed with great calumnies, was 
put to death in great steadfastness some years after- 
wards. However, of this a fuller account will be 
given for the year 1308. 

Note. — Since the death of Dulcinus did not occur 
the year in which Sagarellus died, but long after- 
wards, we will reserve the account of the same for 
the proper time and place. Bear this in mind. 



MARTYRS MIRROR. 



309 



HERMAN, ANDREW AND GUILLEMETTE* EXHUMED 
AND BURNT, A. D. 1 299. 

A. D. 1299, the Fratricelli, that is, the Albi- 
Waldenses, who were called Little Brothers, were 
declared heretics, by Pope Boniface VIII., because 
their belief was contrary to the Roman church, as 
we have already shown. Said Pope caused these 
Fratricelli (or Albigenses) to be persecuted with so 
much violence that he not only spared not the 
living, but not even the dead; for he caused one 
Herman, who had been one of their principal 
teachers, to be exhumed twenty years after his 
death , and his bones burnt to ashes, notwithstand- 
ing the papists, who were his enemies, had, in his 
life time, regarded him as a holy man. Thus they 
did also with the dead bodies of one Andrew, and 
of his wife Guillemette, who were also greatly noted 
for their remarkable godliness. 

The Fratricelli (or Albi-Waldenses) were never- 
theless, though unjustly, accused of many and 
abominable crimes. Hence, many of the ancients 
presume that these slanders were invented against 
them for the express purpose of making them the 
objects of the hatred and envy of the people; since 
they [the slanders] were utterly antagonistic to 
the doctrine which they professed, and with their 
life. For it is recorded of them, that they called 
themselves true followers of the apostles, and the 
true church of Christ, and that they on their part 
reproved the corrupt morals of the prelates. There 
were also ascribed to them all the opinions, or arti- 
cles of faith, of the Waldenses who, as already 
shown, also rejected infant baptism, the swearing 
of oaths, revenge towards enemies, the mass, and 
almost all the superstitions of the Roman church ; 
hence it is probable, that they were of their per- 
suasion and had only given themselves different 
names, according to the different places where they 
resided. In the second book of the Hist, of the 
Persecutions, fol. 471, col. 2, from Trithem. , Chron., 
Hirsaug., A. D. 1299. Also, Vignier, A. D. 1298. 
Hist. Eccl. , ex Platina, Sabellico, Mari. Hist. An- 
tonino Bernhardo de Lutzenb. Bal. Cent. 4, Script. 
Brittan. Append. 2, ad Joan Rufum, page 384. 



AN ACCOUNT OF THE HOLY BAPTISM 
IN THE FOURTEENTH CENTURY. 



SUMMARY OF BAPTISM IN THE FOURTEENTH CEN- 
TURY. 

[The beginning is of the congregations or churches 
of the Waldenses; concerning whom it is shown that 
they existed not only in this century, but long before 
and after, teaching that the baptism of infants is of 
no avail. 

The seventh article of the confession of the faith 
of the Waldenses, touching baptism, is presented; 
which treats of their confessing the faith, and change 
of life. 



The belief of Dulcinus and his wife Margaret ad- 
duced, of whom the papists say, that they were ex- 
actly like the Waldenses. 

For the year 13 15, persons are introduced, whom 
the papists regarded as heretics, because they held 
a belief different from that of the Roman church; of 
which two articles are presented : 1 . of baptism ; 
2. of the swearing of oaths; which is further ex- 
plained by us. For the year 1218 there is also 
shown, by way of censure, the confession of the pa- 
pists. 

Certain pious people, called apostate Minorite 
friars present themselves, who are accused, by Pope 
John XXII., of five articles, one of which is against 
the swearing of oaths, and the other four against the 
papal church and her clergy. 

Mention is made, for the years 1319, 1330, and 
1365, of the Waldenses, whose confession of faith 
has, in preceding centuries, been shown not to mili- 
tate against that of the Anabaptists; a representa- 
tion of the severity with which the papists then pro- 
ceeded against them. 

John Wickliffe, A. D. 1370 adduces among other 
things, a certain article, declared to militate against 
infant baptism ; also an article against the swearing 
of oaths, etc. 

For the years 1372 and 1373, mention is made of 
certain people, who, by John Tilius, are called Tur- 
ilupins, but by others are declared to have been 
true Waldenses. 

Judicial proceedings (A. D. 1390) instituted 
against the Waldenses, in the countries on the Bal- 
tic Sea; with the statement that people of this pro- 
fession existed in the Saxon countries full two hun- 
dred years before the time of John Huss. 

Walter Brute confesses, A. D. 1392, that it is not 
lawful in any case, to swear, neither by the Creator, 
nor by the creatures. He also makes a good con- 
fession regarding baptism. This is also called the 
doctrine of W. Swinderby. 

J. Mehrning cites a very ancient confession of 
faith of the Waldenses, which he has had in his own 
hands; in which it is declared that in the beginning 
of Christianity no infants were baptized. 

Cursory notice of the Thessalian brethren, who 
agree with the so-called Mennists in all articles of 
religion; also, of the custom in Thessalia, of bap- 
tizing on Whitsuntide; and how Charles, Bishop of 
Milan, exhorted the teachers, diligently to expound 
the mystery of baptism to the hearers in order that 
the confession of the Christian name might become 
them. 

St. Barnabas preaching the holy Gospel at Milan, 
baptizes in running water. Thereupon mention is 
made, in a note, for "A. D. 1394, of certain people 
in Bohemia, who sided with the Anabaptists. This 
is the conclusion.] 



"That the church of the Waldenses," says Jacob 
Mehrning, "after her origin in France and her vio- 
lent persecution in that country, spread far and 
wide into Bohemia, Poland, Lombardy, Germany, 
the Netherlands, and elsewhere, and remained there 
from the twelfth century until the year 1545 (as is 



31 



MARTYRS MIRROR. 



recorded in Bibliotheca Patrum, Tom. 15, p. 300), 
teaching the invalidity of infant baptism, is testified 
to by the histories adduced in the preceding cen- 
turies, and may be seen in Sleidanus Comment. 16, 
Jac. Mehrn., Bapt. Hist., page 737, and H. Mont. 
Nietigh., page 86." 

Continuing, J. Mehrning in said place, gives an 
account of the article of baptism from the confession 
of faith of the Waldenses, saying: "J. Paul Perrin 
of Lyons, in his history of the Waldenses, relates 
their confession, the seventh article of which is as 
follows: 'We believe that in the sacrament of bap- 
tism the water is the external and visible sign of the 
invisible power of God, working in us the renewing 
of the spirit and the mortifying of our members in 
Christ Jesus; by which also we are received into the 
holy congregation of the people of God, testifying 
and declaring, before the same, our faith and a 
change of life. ' ' ' Concerning this, see also H. Mont. 
Nietigh., page 86, extracted from Charles du Meu- 
lifi's book of the Monarchy of the French, page 65. 

Who does not see that in this place the Wal- 
denses expressly say that in baptism they testify 
and declare before God, their faith and change of 
life? which was well observed afterwards by Jacob 
du Bois, preacher of the Calvinists at Leyden, 
though he endeavored to obscure it by his expo- 
sitions, Contra Montanum, printed A. D. 1648, 
pages 162, 163; but the truth of the command of 
Christ: "He that believeth and is baptized, shall be 
saved" (Mark 16: 16), is stronger and prevails. 

A. D. 1305. — The learned Leonard Krentzheim, 
in his Chronicle, writes the following concerning 
Dulcinus: "Dulcinus and Margaret founded a new 
sect or heresy (thus the papists speak) in every 
respect like the Anabaptists; which continued until 
A. D. etc." P.J. Twisck, Chron., page 646, col. 1. 

A. D. 1315. — D. A. Mellinus gives an account, 
for this year, of many orthodox Christians, as he 
calls them, who by the papists were nevertheless 
styled heretics. He notices several of their articles, 
which the papists charged as heresy against them, 
but which we, in order to avoid prolixity, shall not 
adduce here, save what is brought against them 
with regard to baptism and oaths. 



THEIR VIEWS ON HOLY BAPTISM. 

Concerning baptism he writes, that it was reported 
of them, that they had ridiculed the sacrament of 
baptism. 

But who does not know, that if they ridiculed the 
sacrament of baptism, they meant it only as far as 
infant baptism is concerned; for this was the mooted 
question at that time. However, Mellinus gives his 
opinion, which does not conflict with ours, as to 
what was their belief in this matter. His words are 
these: "As regards the article of the sacrament of 
baptism (namely, that they should have entirely 
rejected it), it must not be understood with refer- 
ence to the true institution of Christ, but to the be- 
lief of the papists, who bind the grace of Christ and 
the power of the Holy Ghost to the external water 
of baptism. ' ' 



THEIR VIEWS IN REGARD TO THE OATH. 

As regards the oath, the papists charged them 
with holding that perjury is no sin. "But," says 
A. Mellinus, "let us examine these false articles a 
little more closely." Coming to the article of the 
oath, he speaks as follows, in order to demonstrate 
the falsity of this accusation: "How should they 
have considered perjury no sin, when the papists 
themselves (in the History of the Waldenses} declare 
of them, that they were so loth to swear an oath, 
desiring that they should be believed on their yea 
and nay, in order to avoid all lying, slandering, 
perjury, and frivolous swearing?" Thus far. Mel- 
linus, in the 2d book of the Hist.,fol. 479, col. 1, 2. 

Hence, these people sought to avoid not only 
false oaths, but all manner of swearing, desiring on 
this account, to be believed on their yea and nay, 
in accordance with the teaching of Christ: "Let 
your communication be, Yea, yea; Nay, nay: for 
whatsoever is more than these cometh of evil." 
Matt. 5:37. 

The same year as above, A. D. 13 15. — At this 
time, Pope John XXII., issued a papal decree 
against sortie apostate (?) Minorites, in which he 
accuses them of the following points : 

' ' Firstly, that they asserted, that there were two 
churches; the one, carnal, abounding in the riches, 
luxuries and lusts of this world, polluted with all 
manner of sin and shame, and governed by the Pope 
of Rome and the prelates. The other, spiritual, 
temperate, pure, virtuous, honorable, and poor; to 
which latter they and their adherents alone belong. 

"Secondly, that they declared the priests of the 
church, and all her ministers, divested of the juris- 
diction and authority of their order, so that they 
could give neither sentence nor advice, nor adminis- 
ter the sacraments, nor teach the church under 
them ; thus depriving them of all their ecclesiastical 
power, and that, on the other hand, they boasted 
that all ecclesiastical authority rested with them 
alone, since they ascribed the holiness of the spirit- 
ual life only to themselves. 

"Their third error," as the Pope says, "agrees 
with the error of the Waldenses; since they both 
maintain that men ought in no case to swear, teach- 
ing that it is a sin unto death to swear an oath." 

The fourth supposed error, the Pope acknowl- 
edges, likewise to proceed from the Waldenses: 
"That the priests who are confirmed or ordained 
legally, according to the form or order of the church 
(as he calls it), if they are laden with any crimes or 
sins unto death, cannot prepare, nor administer, the 
sacraments of the church." 

The fifth error, as the Pope says, was, that they 
said that the gospel of Christ, which hitherto had 
been covered, nay, almost entirely extinguished, 
was, at this time, fulfilled in them alone. In expla- 
nation of this article, the Pope adds that they said 
that they ascribed the promise of our Lord, con- 
cerning the sending the Holy Ghost, to themselves 
in such a manner as to exclude the general (the 
Roman) church from the general apprehension and 
observance of the holy Gospel. 



MARTYRS MIRROR. 



311 



"But see," says A. Mellinus, who has recorded 
this, "how the Pope perverts the meaning of these 
people; for they never denied that the Holy Ghost, 
according to Christ's promise, was poured out 
richly upon the apostles; but they denied that the 
Popes of Rome, who called themselves apostolic, and 
successors of the apostles, had part or lot in the 
sending of the Holy Ghost." Second book of the 
Hist., fol. 480, col. 1, 2. 

Besides these five articles, the Pope imputed ad- 
ditional errors to these pious people, though he did 
not mention them all. Hence, it appears that they 
concurred for the most part with the belief of the 
Waldenses; and that their belief was opposed, not 
only to the swearing of oaths, but also to infant bap- 
tism, revenge, the sacrament of the altar, the mass, 
and other superstitions of popery, has already been 
more than sufficiently shown. 

A. D. 1319.— At this time, Pope John XXII., 
through his inquisitors, raged mightily against the 
Waldenses, who made the above-cited confession, 
which corresponds with that of the Anabaptists. Of 
their sufferings and end we shall speak afterwards, in 
the proper place. Concerning this, see Bzov. Annal. , 
A. D. 1 3 19, art. 10, ex M. S. Bibl. Vaticane. Also 
A. Mell.,fol. 480, col. 3. 

A. D. 1330. — At this day said Waldenses were 
greatly oppressed by the inquisitors, in the King- 
doms of Bohemia and Poland (see the large Book 
of Christian Martyrs, fol. 483, col. 1); which is a 
proof that the defenders of the above confession ex- 
isted then not only in France, but also in Bohemia 
and Poland. Yea, Matthias Flaccius Illyricus pro- 
fesses to have the inquisitorial books of the proceed- 
ings held at that time by the inquisitors, in Bohemia 
and Poland, under King John, against the Wal- 
denses. Catalog. Test. Verit., I. 16, art. : The 
Waldenses. 

Note. — In Jacob Mehrning's History of Baptism 
we read, p. 609: "I have in my possession the in- 
quisition which, A. D. 1330, in the time of King 
John, was held, in Bohemia and Poland, against the 
Waldenses. ' ' 

A. D. 1365. — The author of the books of the 
Persecutions and Martyrs, records the following for 
the year 1365 : " As there were everywhere through- 
out France innumerable Beghards and Beguines (in 
the second book, page 479, at the foot of the fourth 
column, he calls them Waldenses), who scattered 
their heresy, as the papists called it, far and wide, 
Pope Urban VI., A. D. 1365, charged all the prel- 
ates of France, and the inquisitors of the faith in 
that country, by an express bull, that they should 
not suffer the heretics to iive with impunity, but 
should exterminate the erring spirits (thus the Pope 
calls the true believers), together with their errors, 
with the sickle ef ecclesiastical discipline. Second 
book of the History of the Persecutions, fol. 488, 
col. 1, from Bzov., A. D. 1365, Art. 8. 

A. D. 1370. — "At this time," writes Jacob 
Mehrning and others, "John Wickliffe, a teacher 
in England, and pastor at Lutterworth in the 
bishopric of Lincoln, taught, among other things, 
that baptism is not necessary to the forgiveness of 
original sin; thereby sufficiently opposing, or, as 



H. Montanus says, rejecting, infant baptism, which 
is founded upon the forgiveness of original sin. On 
this account, forty-one years after his death, his 
bones, by order of the Pope, were exhumed, burnt, 
and the ashes thrown into the water." f. Mehrn., 
B. Hist, pp. 737, 738, H. Mont. Nietigh., p. 87. 
Also Thorn. Waldens., Tom. 2, c. 96. Bellarm., 
Tom. 3, lib. 1, de Sacr. Bapt., cap. 4, Vicecom. 
de Observat. Eccles. , lib. 2, cap. 1 . 

Note. — Further explanation. — That the above 
words of John Wickliffe are to be understood in no 
other way than as having reference to the rejection 
of infant baptism, and not of baptism upon faith, is 
confirmed by the fourth article, extracted from 
Wickliffe' s Trialogue, by William Widefort, a 
Minorite, and quoted by A. Mellinus. It reads as 
follows: "Those who say," says John Wickliffe, 
' ' that the children of believers, which die without 
baptism, are not saved, are much too presumptuous 
and bold." A. Mell., 2d book, fol. 494, col. 3. 

Moreover, that John Wickliffe opposed not only 
infant baptism, but also oaths sworn to men, is testi- 
fied to in the forty-second article of his confession, 
delivered in the council of Constance, and con- 
demned there. It reads thus: " Oaths sworn in civil 
contracts and commercial transactions are unlawful.* 
Colon, aptid Orthun. Grat. A. Mell., 2d book, 
fol. 496, col. 1. 

This article relative to the swearing of oaths, from 
the confession of John Wickliffe, is stated by some 
as follows : ' ' An oath sworn for the purpose of con- 
firming human contracts and proper transactions, is 
not appropriate." Seb. Franck, Chron., der Rom. 
Kett, fol. 105, col. 1, letter f, John. Also 
P. f. Twisck, Chron., p. 720, col. 1, 2. Tract. 
Kott Verhael van den Loop der Werelt, by 
F. H. H, p. 99. 

P. J. Twisck and others write that John Wick- 
liffe, having fled from England to Bohemia, propa- 
gated his doctrine there jointly with the Waldenses, 
who, for the most part, agreed with it. 

Wickliffe also taught that the substance and es- 
sence of the bread and wine remain in the sacrament 
of the altar after the consecration. 

That Christ is not bodily in the sacrament. That 
the mass is not instituted by Christ, but is the devil's 
obedience and word. That confirmation, fasts, con- 
secrations of priests, the baptizing of temples, and 
bells, are retained by the Pope and the bishops only 
from the desire for gain. 

That universities, studies, doctorates, colleges, 
grades, and masterships, are things which we have 
inherited from the heathen, and are altogether of as 
much use to the church as the devil. An improper 
oath is, etc. 

Merula and others state that Wickliffe wrote full 
two hundred books, and diligently instructed, and 
turned from popery, John Huss (see A. D. 1415 
and 1416), when the latter was still young, together 
with many others. P. f. Twisck, Chron., p. 720, 
col. 1, 2, from Leonh., lib. 6. Hist. Andr. funii, 



* Hence, when Wickliffe rejects the swearing: of oaths in civil or 
human contracts, he rejects all swearing of all oaths that have ever 
been in question; for not the promises which are made to God, but 
the oaths that are sworn to men, have been from ancient times, 
and are still, the matter in question. 



312 



MARTYRS MIRROR. 



fol. 45. fan. Crespin., fol. 354. Guil. Merula, 
fol. 886. Toneel. Niclaes, fol. 119. Zegk.,/ol. 119. 

Note. — That John Huss (though the Calvinists 
would like to claim him, as well as John Wickliffe), 
was opposed to the swearing of oaths, and had 
other articles in common with the Waldensian 
Anabaptist brethren, and that he learned this from 
John Wickliffe, and Wickliffe from said Waldensian 
brethren, we hope to make clear in its proper place. 

As to the article which Wickliffe was said to have 
taught, namely, that everything happens by an ab- 
solute or unavoidable necessity, on this D. A. Mel- 
linus, a Calvinistic preacher, remarks: "We suspect 
that this has been unjustly put on Wickliffe, by the 
malicious enemies of the truth" {2d book, fol. 495, 
col. 4). Afterwards, explaining it still further, he 
says that "This is a wanton slander and devilish lie, 
fabricated from nothing, and cast into the face of 
innocent John Wickliffe." Fol. 496, col. 1. 

Thus it is evident, that John Wickliffe, even ac- 
cording to the testimony of the Calvinists, did not 
maintain the article of precise predestination, as 
some before him, though wrongly, have believed. 

Note. — If John Wickliffe did not hold the article 
of predestination or unavoidable necessity, as one 
of the Calvinistic teachers here asserts and holds as 
truth, what, then, did he retain, in the matter of his 
belief, that accords only with the Calvinistic church ? 
Certainly nothing. 

A. D. 1372. — John Tylius, in his Chronicle of 
the Kings of France, writes, for the year 1372, con- 
cerning certain people whom he terms Turilupins, 
and, in papistic manner, very contemptuously calls 
a superstition, as follows: " The superstition of the 
Turilupins (a kind of Waldenses), who took their 
surname from the poverty common to them all, 
were this year condemned as heretics, together with 
their writings, books and clothes. ' ' J. Tyl. , Chron. , 
Reg. Gall. A. Mell, fol. 497, col. 3. Of their 
faith we shall presently speak. 

A. D. 1373. — Vignierus writes concerning these 
people called Turilupins, and their doctrine, that 
they were pronounced heretics at Paris, by the in- 
quisitors, and their books, publicly burnt, together 
with one of their women. Hist. Eccles., A. D. 1373. 
ex Guil. de Nangis. A. Mell. , same place. More 
anon. 

Note. — A fuller account of the death of this 
woman will be given in its proper place, in the 
history of the martyrs. 



OF THE UPRIGHTNESS OF THESE PEOPLE. 

The author of the second book of the Perse- 
cutions, relating how* these people, called Turilu- 
pins, were accused by some papistic writers, of not 
living honestly, replies in their stead, saying: "But 
these poor people are lamentably slandered; for 
they were upright Waldenses, to whom the papists 
imputed whatever they would." Fol. 497, col. 3. 



OF THE NAME OF THESE PEOPLE. 

As regards their name, Joachine Caudarius states 
that they obtained the name of Turilupins, in Flan- 
ders, Artois, and Hainault, because they lived in 
wildernesses, among the wolves. In lugibri Narrat. 
de excidio Wald. Alb., A. M., same place. 



OF THE BELIEF OF THESE PEOPLE. 

It may be observed here, that if these Turilupins 
were true Waldenses, as has been declared, they 
rejected infant baptism, the swearing of oaths, re- 
venge towards enemies, the mass, and all other 
Roman inventions, as appears from their own con- 
fession shown above. 

Note. — Henry de Haffra, at Vienna, A. D. 1376, 
wrote on Genesis, and greatly reproved the lies of 
the Romish legends, and about the merits of the 
saints. In a letter he also censured the clergy and 
their head, the Pope, for many errors, foh. Munst. , 
fol. 174, compared with the Chronicle of the De- 
struction of the Tyrants, p. 724, col. 1. 

Also: A. D. 1380, Michael Cesenas, formerly 
a Minorite friar, or monk, wrote against the Pope, 
calling him (from 2 Thess. 2,) antichrist, and the 
Roman church, Babylon, and the congregation of 
those drunk with the blood of the saints. The Pope 
deposed him from his dignity; but he adhered 
steadfastly to his opinion, foh. Munst., fol. 171. 
Catal. Test., fol. 691, compared with P. J. Twisck, 
Chron., p. 731. 

Also: In the same year Nicholas Clemongis op- 
posed the superstitious feast-days, excessive eating 
and drinking, (evil) speaking, and other improper 
things. See the last-mentioned chronicle, /. 732, 
from foh. Munst., fol. 170. 

Also: About A. D. 1382, M. Matthaeus Pari- 
siensis, a Bohemian, appeared, and wrote a large 
book concerning antichrist, (the Pope), saying that 
he had already come, and could be found in Rome. 
Thus did also Lupoldus de Bedenborgh. Compare 
P. f. Twisck, Chron., p. 734, col. 1, with Catal. 
Test., fol. 794, 796. Merula, fol. 890.. 

Also: A. D. 1384, John Muntziger, Rector of 
the school at Olm, read in his oration, that the 
supposed body of Christ should not be made God, 
and, hence, should not be worshiped as God. See 
the last-mentioned author, fol. 736, col. 1, com- 
pared with Hist. foh. Munst, fol. 171. 

A. D. 1390.- — Or about that time, mention is 
made of the Waldenses in the countries lying on 
the Baltic Sea; concerning whom Matthias Flaccius 
Illyricus states that he has an entire inquisitorial 
book, full of the proceedings held against the godly 
Waldenses who lived in those countries. 

Said Illyricus also had among his writings, an- 
other brief inquisition or investigation against the 
Waldenses; such as formerly was practiced against 
them in the bishopric of Mayence. He moreover 
says that he has still another, large book, full of 
proceedings held by the inquisitors against the 
Waldenses; in which 443 Waldenses are mentioned 
by name, who, about A. D. 1391, in Pomerania, 



MARTYRS MIRROR. 



313 



the Mark, and the adjacent places, were put on the 
rack and examined on the articles once confessed 
by the Waldenses. Many of these martyrs or con- 
fessors freely testified and confessed that they had 
been, one twenty, another thirty years, among this 
sect. Also, that their forefathers held the same 
doctrine. Matth. Flacc. III. Catal. Test. Verit. , 
lid. 18. Lib. 15, Title, De Waldensibus. 

Note. — From this it appears, writes a certain 
author, that the Saxon countries were full of Wal- 
denses, that is, orthodox Christians, already two 
hundred years, and more, before the time of Huss. 
For it can easily be computed, that when the 443 
Waldenses were examined at once, there must have 
been an incomparably greater number who were 
not examined in regard to their faith, but concealed 
themselves, or took to flight, in order to escape the 
danger. And, truly, those who are noticed in the 
book, as having been examined, frequently men- 
tioned very many others of their belief, who were 
not present. 

Among other points relating to their trials, re- 
corded in this inquisitional book, were these: " That 
they were sober and frugal people, discreet in their 
speech, careful to avoid lying, swearing, etc." 
A. Mell., 2d book, fol. 505, col. 3, 4. Also, 
P. J. Twisck, Chron., p. 743, col. 2, from Henr. 
Box/torn, fol. 27. In the margin of the same page, 
Twisck says: "The Wandenses (or Waldenses) will 
not swear. ' ' 

Note. — A. D. 1390, the Lord raised up Richard 
Withe, who wrote many glorious things against the 
Pope, or the blasphemy of the so-called antichrist. 
Bal. Cent., lib. 7, cap. 10, compared with Chron. 
van den Ondergang, page 734, col. 1, 2. 

A. D. 1392. — On the 13th of January of this 
year, Walter Brute, a layman, but nevertheless a 
learned man, from the bishopric of Hereford, ap- 
pearing personally before Lord John, Bishop of 
Hereford, maintained, among several other articles 
militating against the Roman church, this point: 
"That Christians are not permitted, for any reason, 
in any case, to swear, either by the Creator or by 
his creatures. " A. Mell., 2d book, fol. 506, col. 3. 



NOTICE. — THE BELIEF OF WILLIAM SWINDERBY 
COMPARED WITH THAT OF WALTER BRUTE. 

Since Walter Brute is called {Fol. 505, col. 4,) 
a defender of the articles of William Swinderby, 
who was afterwards burnt for the faith, in Smith- 
field, London, it is quite evident, that William 
Swinderby must have held the same belief, which, 
as well as many other articles, they both had in 
common with the Waldenses. Besides, this article 
of non-swearing, together with the other two re- 
lated in this connection, is unmistakably called 
William Swinderby's article {Fol. 506, col. 3,), so 
that both of them, speaking as with one tongue, 
are also together charged here, with having pro- 
hibited all manner of oaths. 



THAT, BESIDES THE ARTICLE RESPECTING THE 

OATH, HE ALSO MADE A GOOD CONFESSION 

IN REGARD TO HOLY BAPTISM. 

It appears, moreover, from the confession of faith 
of Walter Brute, that also infant baptism was not 
recognized by him; for he speaks in the following 
manner concerning the burial of Christ : ' ' He 
(Christ) was buried, that we all by baptism, might 
be buried together with him into his death; in order 
that having died unto sin (notice, this is no work 
for infants), we should live unto righteousness.* 
A. M., from Fox Angl., p. 440. 



OF A CERTAIN ANCIENT CONFESSION OF FAITH OF 
THE WALDESIAN BRETHREN. 

Jacob Mehnring, writing on the fourteenth cen- 
tury, touching baptism, says : "I have had in my 
hands a very old confession of some Waldesian 
brethren in Bohemia, printed in the German lan- 
guage, in which they expressly confess that in the 
beginning of Christianity no infants were baptized ; 
and that also their forefathers did not do it," as 
John Bohemius writes. Lib. 2, Gentium Moribus: 
' ' In former times baptism was wont to be adminis- 
tered only to those who were previously instructed 
in the faith, and examined seven times in the week 
before Easter and Whitsuntide; these were then bap- 
tized upon the confession of their faith; but when 
baptism was afterwards deemed necessary to salva- 
tion, it was also ordained, by the papists, that new- 
born infants should be baptized, and that sponsors 
should be assigned them, who confessed the faith, 
and renounced the devil, in their stead." Bapt. 
Hist, p. 7 38. 

About A. D. 1400. — D. J. Vicecomes cites from 
this century (from Nicephorus Callistus), lib. 1, 
cap. 23, that in Thessalia, baptism was administered 
only on Whitsuntide;f on which account many died 
without baptism. 

"Thus," remarks Jacob Mehrning on this, "we 
are informed, that even at this day there are brethren 
and Christians in Thessalonica, who agree with the 
Mennists in all articles of religion." These are J. 
Mehrning's own words (page 739), of which we 
shall speak more fully hereafter. 



OF CHARLES, BISHOP OF MILAN. 

Bapt. Hist., p. 740, D. Vicecomes, lib. 5, cap. 45, 
writes : ' ' Charles, bishop of Milan, admonished the 
teachers, dilligently to expound to their hearers the 
mystery of holy baptism, and to earnestly exhort 
them to a Christian walk, in order that the con- 
fession of the Christian name (upon which baptism 
was wont to be administered), might well become 
them." 



* This article has direct reference to the words which Fai 
wrote to the believing Romans : " Know ye not, that so many of < 
as were baptized into Jesus Christ were baptized into his death ? 
Rom. 6 : 3. 

t Others say, on Easter. 



314 



MARTYRS MIRROR. 



What else does this indicate, than that the teach- 
ers should exhort their hearers to the baptism, 
which ought to be administered upon confession of 
faith, and, consequently, not in infancy? 

Galvaneus, in the History of Milan, (B. H., 
page 741, D. Vicecomes, lib. 1, cap. 4), writes : 
' ' St. Barnabas, when he first preached the Gospel 
at Milan, baptized in running water. ' ' 

This manner and these circumstances plainly in- 
dicate, as stated elsewhere, that infant baptism was 
then not practiced at that place. 

Note. — For the year 1394, mention is made of a 
number of people in Bohemia, who sided with the 
Anabaptists. Scb. Fr. Chron. der Rom. Kett., 
p. 121, col. 2, letter P., Picardy. 

A. D. 1400. — It appears that when the last year 
of this century had come, various persons opposed 
popery, not only with regard to baptism, but also to 
many other articles; of which, among other things, 
mention is made in the fourteenth book of the 
Onderga?ig der Tyrannen, p. 749, col. 1, 2, 3; 
where we have this declaration : ' ' The Pope has no 
absolute power or judgment, so that he cannot err; 
so all, even the papists, have taught for about four- 
teen hundred years. The ancient fathers, the Greek 
as well as the Latin, regarded Pope Honorius I. as 
a Monothelitic* heretic. Likewise, the sixth synod, 
in which he was condemned as a heretic, and his 
letters burned. From Perkins, fol. 421. 

Note. — If this condemning of the Pope as a 
heretic, as also the burning of his letters, was 
done from envy, or bitterness, we would by no 
means defend, much less praise, but far rather con- 
demn it. But since, as the matter appears to us, it 
was done from a good intention and godly zeal, we 
find nothing censurable in it. For the word condemn 
does not always signify eternal damnation, as the 
Holy Scripture uses it, J but it is also understood as 
meaning, to sentence or pronounce guilty. Thus, 
also, the name heretic, when rightly considered, 
signifies only a schismatic, headstrong person, who 
follows his own opinion, instead of the Holy Script- 
ure. Now, that the Pope of Rome was such a per- 
son, will not soon be contradicted by those who give 
dne honor to God, and allow themselves to be gov- 
erned by reason. The burning of his letters we re- 
gard as having been done from carefulness, lest any 
might be seduced or brought into error by them. 
This will satisfy the well-disposed, who, imitating 
the bee, will extract honey, instead of gall, from it. 



SAME YEAR AS ABOVE, A. D. 14OO. 

The universities of Prague, in Bohemia, Oxford, 
in England, and Paris, in France, wrote against the 
apostasy of the Roman church, and demanded a 
reformation, saying that the scandalous life of the 
Pope and the cardinals could not be tolerated; that 
the popes and cardinals were liable to err, and had 
frequently erred; and that the blessed Son of God, 



though having suffered much from the synagogue 
of the Jews, had to suffer much more from the 
princes of the papal synagogue. Concerning similar 
censures, read the books of Ulric of Hutten, the 
Frankish knight, printed A. D. 1520. 



* Others say, a Monocholite. 

t To an English reader this explanation will seem not only 
superfluous, but, perhaps, even obscure and contradictory. Let him 
be reminded that the work originally was written in the Dutch lan- 
guage, in which such explanation of the word in question (verdoe- 
mcn) is entirely in place. Transl. 



SAME YEAR AS ABOVE, A. D. 14OO. 

John Tauler, a German divine, said, at this time, 
in his book of sermons : " Our prelates (he means 
the rulers of the Roman church), are blind, and 
leaders of the blind; and it is to be feared that they 
both together will be condemned. ' ' 

He also spoke much of the persecution, tribula- 
tion, hardship, and suffering, a Christian must ex- 
pect here; but did not say that one should inflict 
sufferings one upon another. 

Read all his sermons, but particularly the nth, 
15th and 31st chapters in his book, where he treats 
of suffering; also the first-mentioned author, in the 
place indicated. 

Note. — That John Tauler was a very pious and 
highly educated man, appears from very many testi- 
monies given concerning him. Truly, he was as a 
flaming torch in his time, to lighten up, by his doc- 
trine as well as his life, the dark night of perversely 
religious popery. But if he still erred in anything, 
which may easily have been the case, it is all over- 
balanced by his virtue and learning. Nevertheless, 
we could not defend errors, neither in him nor in 
others. Our love must never be so blind as to hinder 
us from seeing a blemish (if there is any) in what we 
love. But he who has not lived so that his errors are 
apparent, should, herein, if he is otherwise well dis- 
posed, be borne with; and this the more, when he 
has to live among so disorderly a people, as popery 
was then composed of, and can obtain no other lib- 
erty. Such was John Tauler, and as such we will 
recognize him. Our love will and shall bear his 
weakness. Hence, dismissing this, we will turn to 
the pious witnesses of the Lord, who laid down their 
dear lives for the truth which they confessed. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE FOURTEENTH CENTURY. 



SUMMARY OF THE MARTYRS OF THE FOURTEENTH 



[The exordium to the entrance of this century is 
taken from the places where most of the martyrs 
suffered at this time, as also from the circumstances 
of their suffering and death. 

The manner of inqusition over the believers in 
these times, shown in divers articles, for the year 
1301, according to the account of Jean Paul Perrin 
Lyonnois. 

Dulcinus and his wife Margaret, who, as L. Kreutz- 
heim says, founded a sect alike in every respect to 
the Anabaptists, are torn limb from limb; and with 
them one hundred and forty others, burnt for the 
same faith, at Novaria, in Lombardy, A. D. 1308. 



MARTYRS MIRROR. 



315 



Very many persons at Crema (probably Krems), 
in Austria, burnt for the religion of the orthodox 
Waldenses ; also at Steyer, in the same Austrian ter- 
ritories, and at Zuidenitz, in Poland, all of whom 
are put to death by being burned, A. D. 1315. 

Two years after, namely, A. D. 1317, four per- 
sons, called Brethren of the Poor Life, or Wal- 
denses, miserably perish, on red-hot coals, at Mar- 
seilles, in France. 

A persecution of the believing Waldenses, insti- 
tuted by Pope John XXII., set forth for the year 
1319, from the accounts of the ancients . This perse- 
cution extended A. D. 1330, into Bohemia and Po- 
land; one Eckhard burned for the beforementioned 
faith. 

Note. — For the years 1336, 1340, 1350 and 1360, 
of the frankness of John de Pistoia, Conrad Hager, 
John de Landuno, John de Rupe Scissa, who did 
not hesitate to point out to the Pope his errors. 
Also what happened to them on this account. 

Another persecution of the Waldensian brethren 
in France, originated A. D. 1365, by Pope Urban 
VI., adduced from his own bull. 

Eight years after, namely, A. D. 1373, still an- 
other persecution is shown, which arose in Flanders, 
Artois and Hainault, in which Peronne, of Aubeton, 
a pious woman of the Waldesian religion, offered up 
her life to God, by fire. 

Thirty-six persons called Waldenses are burnt for 
the faith, at Bingen, A. D. 1390. 

A severe persecution of ancient Waldenses arises 
again on the Baltic Sea, four hundred and forty- 
three of whom are severely tortured, and put to 
death, in the Mark and in Pomerania, A. D. 1391. 

The sufferings of the Christian believers, caused 
by those of the Roman church, in which one Wil- 
liam Santrus, who censured the Pope, loses his life, 
circumstantially shown, for the last year of this cen- 
tury, A. D. 1400. 

In a note, the testimony of Franciscus Petrarcha 
against the Pope is brought to recollection ; on ac- 
count of which opposition he had to suffer expulsion 
and persecution from the Roman dominions. Con- 
clusion of the tragedy of the fourteenth century.] 



With few steps we shall make a long journey, 
and our course will be not less wonderful than sad. 
The places through which we will first travel are the 
mountains of Lombardy, near Novaria. In the midst 
of our journey, we will come to the cities Crema and 
Steyer, in Austria, Zuidenitz, in Poland, and Mar- 
seilles, in France. Thence we propose to proceed 
into Bohemia; and at last to finish our journey in 
the countries on the Baltic Sea. 

What will we meet on our way, dear friends? 
Certainly nothing that is pleasing to the flesh; for 
fire and flames shall threaten us on our right hand, 
and deep waters on our left. Between them there is 
nothing but bloody scaffolds, gallows, wheels, stakes 



and countless horrible instruments of death and tor- 
ture, which cause men to die slowly, as by a thou- 
sand deaths. The company is composed altogether 
of bodies burned, drowned, beheaded or otherwise 
murdered; so that our footsteps must tread through 
the midst of skulls and dead men's bones; to say 
nothing of the crimson blood, which seems to flow 
in rivulets, yea, sometimes in large streams, along 
the ways which we must travel. 

Nevertheless, our heart is full of joy, and we are 
delighted with this journey, and draw life in the val- 
leys of death; for here is the portal of heaven, the 
door of the blissful palace, which is indeed strait, 
yea, on the posts of which flesh and blood remain; 
but through which is the entrance into the spacious- 
ness of the heavenly halls, and into the infinite and 
ever-blooming garden of the blessed paradise. Here 
are heard, with the ears of faith, as near by the glad 
voices of the holy angels,* to which no singing of 
nightingales in earthly groves can be compared; 
nay, the most lovely instruments of music, when 
compared with these sound harshly and unpleasantly 
to the ear. There are also beheld, as with un- 
clouded eyes, the majesty of God, Jesus, the Savior 
of the world, and the heavenly societies. We dare 
not further speak of it,f for human ear hath not 
heard nor eye seen; neither have entered into the 
heart of man, the things which God hath prepared 
for them that love him. 1. Cor. 2:9. 

All this is there perceived in the soul, though the 
bodies suffer great distress; but this is soon over. 
Have we no reason, then, to long for this journey? 
Certainly. Hence, let us go on. The Lord guide us 
and show us the right way, that we may not only 
begin well, but also finish well. 

O ye slain and martyred multitudes, who have 
testified with your blood to the name of your and 
our God, we have come to behold your martyr- 
dom, and to make it known, by writings, to our fel- 
low brethren; not that we intend to make a pilgrim- 
age to the places of your death, to salute you in the 
manner of worship, or to bring you an oblation, 
after the manner of the priests, by no means; for 
this would profit neither you nor us; but we seek to 
bring to remembrance your good examples. With 
this we will begin. 

Note. — Before we approach the sad mountains 
and fields of the miserable, but nevertheless well 
comforted martyrs, it will be necessary to give an 
account respecting the mode of the inquisition 
which, having commenced in the preceding century 
already, had continued even to this time, and was 
the cause of all the harm and distress which now 
came upon the believers, and through which they 
had to suffer, first in their consciences, and then in 
their bodies, yea, were subjected to the most bitter 
and cruel death. 

In the preceding century, for the years 1214 and 
1215, we showed the beginnings of the inquisition; 
we now come to its progress and extension. 



* " Glory to God in the highest." Luke 2: 14. 
f And (he) heard unspeakable (unrevealed) words, which it is 
not lawful for a man to utter. 2 Cor. 12:4. 



316 



MARTYRS MIRROR. 



OF THE MODE OF INQUISITION OVER THE BE- 
LIEVERS, IN THESE TIMES, ACCORDING TO THE 
ACCOUNT OF JEAN PAUL PERRIN LION- 
NOYS, AND THE TRANSLATION OF 
J. M. V., AND B. LYDIUS. 

"As regards the deceitful course," says the trans- 
lator, "which the aforementioned inquisitors were 
wont to take in the execution of their office, we 
would have no knowledge, save what some believers 
who escaped the Spanish Inquisition, could have 
told us concerning it. But it was not the will of God 
that these, their wiles, should remain hid, and that 
we should obtain no copies thereof, written by them- 
selves. Behold, then, the cunning artifices of the in- 
quisitors, which served them for rules and instruc- 
tions, in conducting the processes against the Wal- 
denses. 



RULES OF THE INQUISITORS. 

i. It is not permitted or advisable to dispute con- 
cerning the faith in the presence of the laity. 

2. No one is to be regarded as converted, if 
he will not accuse all those whom he knows to 
be such as he is. 

3. He who does not accuse those who are such as 
he is, must be severed from the church as a diseased 
member; that the sound members may not become 
corrupted by it. 

4. After any one is delivered to the secular judge, 
great care must be exercised, that he be not allowed 
to prove his innocence, or show his harmlessness 
before the people; for if he is put to death, the peo- 
ple will take offense; and if he is discharged, the 
(Catholic) faith will be endangered. 

5. Care must be taken not to promise his life, be- 
fore the people, to him who is condemned to death 
(namely, if he indicates his willingness to become 
converted); seeing that no heretic would allow him- 
self to be burned, if he could escape by such a 
promise; and if he should promise conversion before 
the people, and his life would not be granted him 
thereupon, the people would take offense at it, and 
think that he were put to death unjustly. 

6. Observe : The inquisitor must always take 
the deed for granted, without any consideration, 
and ask the questions only in regard to the circum- 
stances of the matter, not saying : Have you made 
confession to the heretics ? but, How often have you 
made your confession to the heretics? Again, do 
not ask: Have they slept in your house? but, In 
what room of your house did they sleep? and 
the like. 

7. The inquisitor may look into a book, as 
though he had noted down in it, the life and 
conduct of the accused, together with everything in 
regard to which he is interrogating him. 

8. The accused must be threatened with death, if 
he will not confess, and be told that his doom is 
sealed; that he must regard his soul, and, first of 
all, forsake his heresy; " For," it shall be said, "you 
must die; accept with patience whatever shall befall 



you." If he then answer: "Since I must die, I 
would rather die in this my faith, than in the faith of 
the Roman church," rest assured, that previously 
he only pretended to be desirous of becoming con- 
verted; and therefore he must then be brought to 
justice. 

9. The thought is not to be entertained of over- 
coming the heretics by skill of learning, or knowl- 
edge of the Scriptures, since the learned men are 
much sooner confounded by them; the result ol 
which is, that the heretics are then still more con- 
firmed and encouraged, seeing they thus outwit 
even those who are educated. 

10. It is to be well observed, that the heretics 
never speak right out, and that, when compelled by 
much questioning, they generally allege that they 
are simple and unlearned men, and, hence, know 
not how to answer; and that, seeing that the by- 
standers are moved to compassion for them, as 
though they were wronged, regarding them as sim- 
ple and harmless people, they take courage from 
this and pretend to weep, as poor, miserable men, 
and, imploring their judges, make strenuous efforts 
to free themselves from the inquisition, saying : 
" My Lords, if I have erred in any matter, I will 
gladly accept the penance for it; but assist me to 
free myself from this reproach, in which I have 
fallen through hatred and envy, without having 
transgressed." 

But the courageous inquisitor must then in no 
wise be moved by such entreaties, nor give credit 
to such dissimulations. 

11. Moreover, the inquisitor shall announce to 
them beforehand, that they will gain nothing by 
swearing falsely (from necessity); since they (the 
lords) have matter enough to convict them by wit- 
nesses; and that therefore they need not think that 
by means of swearing they will escape sentence of 
death; but it must be promised them, that as far as 
they voluntarily confess their error, they shall obtain 
mercy; for in such perplexity many are found, who 
confess their errors, in order to escape. 

"Behold," says the writer of this inquisition, 
' ' these are the cunning artifices formerly employed 
by the inquisitors throughout Europe, against the 
Waldenses," etc. In the second book of the first 
part of the History of the Waldenses, by/ P. P. L., 
pages 62, 63, 64. 

Note. — About this time (A. D. 1303) Peter Jo- 
hannis taught that the Pope was the antichrist, and 
the Roman synagogue the great Babylon. About 
his martyrdom, however, we have not been able to 
learn anything. See P. J. Twisck, Chron., p. 643, 
col. 2, from Georg. Pac., cap. 11. 



DULCINUS AND HIS WIFE MARGARET, TORN LIMB 

FROM LIMB; AND, WITH THEM, AN HUNDRED 

AND FORTY OTHERS BURNT FOR THE FAITH, 

AT NOVARIA, IN LOMBARDY, A. D. 1308. 

About the year 1305, the light of the evangelical 
doctrine began to arise with power also on the 
mountains of Lombardy, called the Alps, through a 



MARTYRS MIRROR. 



317 



pious man, called Dulcinus of Novaria, and his wife, 
who, having accepted the orthodox faith of the 
Waldensian brethren, excelled most gloriously in 
doctrine and life, so that Dulcinus by his doctrine, 
and his wife by her good example, and both by 
their living and effective faith, opened the eyes of 
several others, and caused them to separate from 
popery, and follow Jesus Christ, in true penitence 
and uprightness of life, which they did in full earn- 
estness for the love of Jesus Christ and the salvation 
of their souls. 

But even as it was in the time of John the Baptist, 
that many unregenerated Pharisees and Sadducees 
came to his baptism, so it seems also to have been 
here; for it appears that some who seemed to ad- 
here to his doctrine, lived at the same time in anger, 
revenge, and after the flesh; which, as may be pre- 
sumed, grieved this good man and his wife, as also 
the church which he had founded, and which de- 
sired piously to adhere to the doctrine of Christ, 
very greatly. 

In the meantime, about the year 1307, Pope 
Clement V., receiving information thereof, con- 
demned said pious man Dulcinus and his wife Mar- 
garet as arch -heretics, and commanded them, as 
well as their adherents, to be exterminated. To ac- 
complish this, many Romanists, who had marked 
themselves with the sign of the cross, lent their 
services; who charged the misdeeds of the hypo- 
crites also upon the pious, and thus endeavored to 
extirpate them both together; the pious, however, 
with far more severe and intolerable torments, than 
the hypocrites. 

Thus it happened that this pious man Dulcinus 
and his wife, refusing to depart from the faith, were 
torn limb from limb by them, burnt to ashes, and 
the ashes scattered to the winds. The principal 
members of the church, one hundred and forty in 
number, loving Jesus Christ, whom they had con- 
fessed, more than this temporal life, were all, as 
they steadfastly adhered to the accepted truth burnt 
alive, and thus, having commended their souls to 
God, offered up a living sacrifice acceptable unto 
God, about the year 1308. 

Note. — These were the people of whom Leon- 
hard Krentzheim has written in his Chronicle, as 
already noted, saying : ' ' Dulcinus and Margaret 
founded a new sect or heresy (thus speak the pa- 
pists) alike in every respect to the Anabaptists, 
which continued until, etc." 

Touching their martyrdom, A. Mellinus writes, 
from some ancient books of history, that they were 
first torn limb from limb, and then, as we stated 
above, burnt to ashes. This martyrdom, the papis- 
tic historians themselves confess, not only the men, 
but also the women, endured very steadfastly unto 
death, in the city of Novaria, in Lombardy. In the 
second book of the Perseciitions, fol. 477, col. 4, 
fol. 478, col. 1, from Prat, de Haeres Tit. Dulcin. 
ex Bernhardo Lutzenbtirgh. 



FURTHER OBSERVATION — WHAT P. J. TWISCK HAS 
WRITTEN CONCERNING IT. 

"This year," he writes, "many pious people 
were cruelly destroyed for their religion, by order 
of Pope Clement V. Over four hundred persons 
were killed by hunger, cold, and the sword (of 
these, however, we do not speak here), and one 
hundred and forty were burned (these are the ones 
of whom we speak), the principal teacher of whom, 
together with his wife, very steadfastly endured 
death." Chron., page 649. A. from Henr. Box A., 
fol. 26. 

Note. — The reader should observe here, that 
said hundred and forty martyrs, who at Novaria 
were put to death by fire, are called special followers 
of the doctrine of Dulcinus, are to be clearly distin- 
guished from a certain other number of about four 
hundred persons who, having been surrounded on 
the mountains, by the Pope's crusade, lost their 
lives by hunger, cold, and the sword; for not the 
latter, but the former, are the ones whom we would 
notice here. 



TOUCHING THEIR EAITH, ACCORDING TO THE AC- 
COUNT OF A. MELLINUS. 

Concerning their faith, A. Mellinus says: "From 
this it can be clearly inferred, that Dulcinus and his 
wife, and many other martyrs with them, died for 
the true confession of the doctrine of the Waldenses; 
because they opposed the Pope of Rome, and the 
Roman church, maintaining him to be the anti- 
christ, and her the Babylonian whore prophesied 
of in John's Revelation." Second book, fol. 478, A. 



VERY MANY PERSONS BURNT FOR THE FAITH, AT 
CREMA, IN AUSTRIA, A. D. 1315. 

A. D. 1315, very many orthodox Christians were 
sought, found, and burnt as heretics, by the Do- 
minicans, or inquisitors, in the city of Crema, 
(probably Krems), under the bishopric of Passau, 
in the archduchy of Austria. In the second book 
of the Persecutions, fol. 479, col. 1, ex Trithem. 
Chron. Hirsaug., A. D. 1315, p. 211, edit. Frcheri. 



CONCERNING THESE MARTYRS, ACCORDING TO THE 
ACCOUNT OF TRITHEMIUS. 

The papist Trithemius says: ' ' There were further, 
in Austria, in different places, very many burnt alive 
at this time (namely, A. D. 1315), all of whom 
unanimously, yet obstinately (we say steadfastly), 
continued with great joy, unto death. Trith. in 
Chron. Hirsaug., and Chron. Sponh., same year. 



318 



MARTYRS MIRROR. 



WHAT P. J. TWISCK HAS WRITTEN CONCERNING 
THIS. 

In Austria, near Passau, a great number of the 
Waldenses or believers were apprehended for their 
religion, and publicly burned alive in the city of 
Crema, adhering steadfastly to their faith, and 
evincing in the midst of the flames, that the death 
and pain which they suffered for the honor of God, 
and the truth, were sweet to them. Chron., p. 657, 
col. 1, from Henr. Box/i., fol. 27. Phil. Marnix 
Tafer., fol. 141. 

Note. — Immediately after the account of the 
martyrs, noticed for the year 1315, the same author 
speaks of their teacher, their great number, and 
comfortful martyrdom; for, after saying, that to 
many of them death and pain were sweet, he adds 
these words: "Which, among others, appeared also 
in the case of their teacher, called Lolhard, who 
confessed in his trial, that in the countries of Austria 
and Bohemia alone he could find eighty thousand 
persons who were one with him in religion. ' ' Chron. , 
page 657, col. 2, taken from the writers cited. 

Note. — These are the same people whose con- 
fession relative to baptism, the swearing of oaths, 
and other articles, we have shown to accord well 
with that of the Anabaptists. Concerning this, see 
our account of the orthodox faith for the fourteenth 
century, year 1315, and the testimonies adduced 
there. 



MANY PERSONS CALLED WALDENSES MARTYRED 

AT STEYER, IN AUSTRIA, AND GREAT NUMBERS 

OF THEM BURNT FOR THE FAITH, AT ZUI- 

DENITZ, IN POLAND, A. D. 1315. 

Matthias Flaccius Illyricus (Catal. Test. Verit., 
lib. 19, Tit. Stier.) declares to have heard from the 
the lips of Michael Stifelius, that in a certain monas- 
tery, in the city of Steyer, situated between Austria 
and Bavaria, three large books containing the con- 
fessions and examinations of very many persons who 
had departed in belief from the Roman church, 
were found. 

I presume, says Illyricus, they were Waldenses, 
a great number of whom were formerly scattered 
not only in Austria and all Germany, but also 
throughout all the countries of Europe. 

"And truly," says a certain author, "Illyricus is 
not mistaken in his conjecture." In the meantime 
he calls them martyrs, but does not state in what 
their martyrdom consisted, or with what death they 
confirmed the power of their faith. See the large 
Book of Christiaji Martyrs, fol. 479, col. 3, 4. 



OF THE ACCOUNT OF ALBERT KRANTZ, CONCERN- 
ING THE DEATH OF THESE MARTYRS. 

Albert Krantz also writes, in his History of the 
Vandals, of very many such (so-called) heretics, 
namely, Waldenses, in Poland, in the city of Zui- 
denitz, concerning whom, he says, according to the 



manner of the papists, that they disturbed the 
church there, in consequence of which, having been 
convicted of heresy against the Roman church, 
great numbers of them ended their lives in the 
flames. Hist. Vand., lib. 8, near the end. Also, 
A. Mell. , 2d book, fol. 479. 

Their confession, which agrees with that of the 
Anabaptists has already been explained, which ex- 
planation it is not necessary to repeat; hence it is 
not to be doubted, but is an established fact, that 
these people were all pious witnesses of Jesus Christ, 
who for his name's sake did not spare their lives 
even unto death. 



FOUR PERSONS, CALLED BRETHREN OF THE POOR 

LIFE, OR WALDENSES, BURNT FOR THE FAITH, 

AT MARSEILLES, IN FRANCE, A. D. 1317. 

Now when the light of the Gospel began to break 
forth greatly from the doctrine of the Waldenses, 
which militated against the papal inventions, this 
also manifested itself in a monastery, among the 
Franciscan monks; so that particularly four of the 
order of the Minorites, their eyes being opened, 
separated from monachism, and at the same time 
from the superstitions of popery, desiring thence- 
forth to follow and serve Jesus Christ, their Savior, 
not in a simulated, but in true poverty, with, in, or 
among the cross-bearing church of God, called the 
Poor Men of Lyons, Brethren of the Poor Life, or 
Waldenses; who also opposed infant baptism, the 
swearing of oaths, revenge against enemies, and 
other articles of the Roman church . 

Against this, Pope John XXII. issued a papal 
decree, directed against the Fratricelli (Little Breth- 
ren) or the Brethren of the Poor Life, prohibiting 
them from holding secret or public assemblies, from 
electing pastors or teachers over them, and from 
practicing their worship; because they despised the 
sacraments of the (Roman) church, and had de- 
parted from the Roman Catholic faith; hence they 
were excommunicated by him, together with all 
those who in any measure defended or followed 
them, and therefore delivered to the inquisitors, 
to be examined concerning their faith. See Bzov., 
A. D. 1317, art. 18. 

In the meantime, it appears, the above four per- 
sons, refusing to depart from the truth which they 
had confessed and accepted, were condemned to 
death as heretics, and, having commended their 
souls to God, were burnt alive. 

In regard to this, the papistic writer Vignier says: 
"In the same year (A. D. 1317) four Minorite 
friars were burnt alive on St. Michael's eve, at Mar- 
seilles, in France, because they maintained against 
the Pope the heresy of poverty." Also, A. Mell., 
2d book, fol. 480 . 

Note. — As regards their faith, said Pope John 
XXII., who had first excommunicated them, made, 
the following year, A. D. 13 18, in a certain decree, 
among other things, this statement: "Their third 
error coincides with the error of the Waldenses; 
because they maintained that men ought not to 
swear on any account, teaching that it is a sin unto 



MARTYRS MIRROR. 



319 



death." Bzov. Annal., Tom. 14, A. D. 1318, 
art. 1. 

At the close of the fourth article are these words: 
' ' So that it appears from this, that these Franciscan 
monks had apostatized from popery to the doctrine 
of the Waldenses." A. Mcll., 2d book, fol. 480. 



PERSECUTION OF THE BELIEVERS CALLED WAL- 
DENSES, BY POPE JOHN XXII. , A. D. 1319. 

A. D. 1319, Pope John XXII. again began to 
persecute the Waldenses in France, through his in- 
quisitors, thejacobine, or Dominican, monks; who, 
having convicted many of them, as papistic writers 
say, of their belief (namely, that they were Wal- 
denses), delivered them to the princes and secular 
authorities for punishment. Bzov. Annal. A. D. 1319, 
Art. 10, from a manuscript in the Vatican library. 
Also, in the second book of the Hist, of the Perse- 
cutions, fol. 480, col. 3. 

Touching the names of these people, as also the 
manner of their martyrdom, suffering and death, I 
have not been able to ascertain anything, except 
that, professing the belief of the Waldenses (as we 
have already stated), they were therefore subjected 
to persecution and suffering. 

Note. — A. D. 1328. At this time Marsilius de 
Padua enjoyed distinction ; he wrote against the 
Pope, and also various things against the Roman 
church, but his work was condemned as heresy, and 
the reading of it strictly prohibited. Merul. . fol. 8yo, 
Georg. Pac. cap. 1 1 , compared with P. f. Twisck, 
C/iron., page 685, col. 1. 



PERSECUTION UNTO DEATH AGAINST THE BELIEV- 
ING WALDENSES, IN BOHEMIA AND POLAND; 
IN WHICH ALSO ONE ECKHARD WAS BURNT 
FOR THE SAME FAITH, A. D. 1330. 

A. D. 1330, the aforementioned persecution against 
the Waldensian brethren rose to its highest point in 
Bohemia and Poland ; concerning which the follow- 
ing account is found in ancient histories : "In that 
year, A. D. 1330, very many of those who adhered 
to the doctrine of the Waldenses, were persecuted 
unto death and executed, by the inquisitors, in the 
kingdoms of Bohemia and Poland. In the large 
Book of Christian Martyrs, 2d part, fol. 483. 



TOUCHING SAID PERSECUTION ; ALSO ABOUT ECK- 
HARD, ACCORDING TO THE ACCOUNT 
OF P. J. TWISCK. 

Richard, also called Eckhard, formerly a Domin- 
ican monk, was condemned as a heretic, because he 
fearlessly preached the Gospel, and reproved the 
abuses of the papists. And in the kingdom of Bohe- 
mia and Poland many were put to death for their 
religion or faith. Chron., page 685, col. 2, extracted 
from Hist. Adri. , fol. 64, Herm. ■ Mod. fol. 27 1 , 
Henr. Boxh. fol. 27. 



Note. — John Aston, a well learned man of Ox- 
ford, for teaching that the bread of the holy Supper 
remained unchanged, was apprehended as a heretic, 
A. D. 1330, by the archbishop of Canterbury, and 
died in prison. See the authors referred to above in 
connection with Eckhard. 

Others add here, says Nicholas Vignier, that in 
said year (A. D. 1330) a certain Jacobine monk, 
Eckhard by name, whom others, though errone- 
ously, call Richard, was publicly burnt, because he 
steadfastly maintained said opinions of the Wal- 
denses. Nich. Vign. , Hist. Eccl, A. D. 1330. Also 
in the second book of the Hist, of the Persecutions, 
fol. 483. 



FURTHER OBSERVATION. 

"I am of the opinion," writes A. Mellinus, "that 
this Eckhard is the same German (apostatized) Do- 
minican, of whom Trithemius makes mention in his 
Register of Ecclesiastical Writers, stating that he 
was a very learned man, and wonderfully experi- 
enced in the word of God. A. Mell., from Trithem. 
De Script. Eccles. , fol. 483. 

Note. — A. D. 1336, on the 23d of June, John de 
Pistoia was publicly burnt at Venice, because he 
maintained the supposed heresy of the evangelical 
poverty. Chron. van den Ondergang, page 689, 
col. 2, compared with Merula, fol. 873. 

Also A. D. 1340, Conrad Hager, having about 
this time, taught for twenty-four years, that the 
mass was by no means a sacrifice either for the living 
or the dead, and, that the taking of money by the 
priests, for dying men, was nothing but theft and 
sacrilege — in consequence of which many departed 
from obedience to the Roman church — was appre- 
hended and secretly murdered. See in the last 
mentioned chronicle, page 691, col. 2, from fohn 
Munst., fol. 169, Hist. Andr.,fol. 64, Pac. cap. 11. 

Also A. D. 1350, John de Landuno, of Ghent, a 
highly learned man, vigorously attacked and cen- 
sured the high power, supremacy, and false doctrine 
of the Pope; but what happened to him on this 
account, our author has omitted to say. Page 703, 
col. 1, compared with foh. Munst., fol. 168. 

Also A. D. 1360, John de Rupe Scissa publicly 
spoke against the Pope, saying: "Who is there 
among you, most holy father, and most gracious 
cardinals (for these were the titles by which they 
were called) that dare say that Peter or Sylvester 
(namely, the upright) ever rode with a train of two 
or three hundred horses, as is now common for 
you .... to do? but they were reserved and quiet, 
and like other pastors and preachers, made no pa- 
rade or display, and were also well content with sim- 
ple food and clothing." He also said that the Popes 
employed the goods given, or received by them, in 
pride, wantonness, and tyranny. Who would think 
that the Pope received this candid censure in good 
part? Compare foh. Munst. Tract., fol. 53, with 
the account in the Chron. van den Ondergang, 
page 711, col. 2 . 

In the mean time, we learn that said John de Rupe 
Scissa, three years afterwards, was burnt at Avig- 



320 



MARTYRS MIRROR. 



non, because he defended the truth. See the last 
mentioned chronicle, for the year 1363, ex Georg . 
Pac, cap. 11. 



PERSECUTION OF THE WALDENSIAN BRETHREN, IN 
FRANCE, BY POPE URBAN VI., A. D. 1365. 

A. D. 1365, it is recorded that Pope Urban VI. 
charged all the prelates in France, and the inquisi- 
tors of the faith there, by an express bull, that they 
should not suffer the heretics (the Waldenses, who 
were then called Beghards and Beguines) to live 
with impunity, but should exterminate these erring 
spirits (thus he calls these pious people) together 
with their errors, with the sickle of ecclesiastical 
discipline. See the papistic writer Bzovius, for the 
year 1365, art. 8; also, the Calvinist Mellinus, 2d 
book, fol. 488, col. 1. 

As to how the Waldenses in those times were 
called Beghards, and were persecuted, see A. M., 
same book, fol 479, below in the fourth column. 

The confession of faith of these people we have 
shown in its proper place, and repetition is not 
necessary . 



SEVERE PERSECUTION IN FLANDERS, ARTOIS, AND 

HAINAULT; IN WHICH PERONNE OF AUBETON, 

A PIOUS WOMAN, IS PUBLICLY BURNT FOR 

THE FAITH, ABOUT A. D. 1373. 

In the midst of these persecutions, which, in the 
years 1372 and 1373 were carried on against the 
Waldenses, who were called Turilupins, because in 
Flanders, Artois, and Hainault they had to live in 
forests inhabited by wolves (as we have already 
stated), it occurred, that among a great number of 
these people, who were burnt as heretics, with their 
writings, books, and clothes, also a certain woman, 
called Peronne of Aubeton, who had accepted that 
doctrine and faith, and refused to depart from it, 
was condemned as a heretic to be publicly burned ; 
which, as is stated, took place with her, at Paris, 
A. D. 1373; and thus, continuing steadfast, she tes- 
tified that the '"Trial of her faith was more precious 
than of gold that perisheth, though it be tried with 
fire." 1 Pet; 1:7. 

Note. — Respecting the offering of this woman, as 
also, the accusations, cast by the papibts against the 
Waldenses, called Turilupins, and how A. Mellinus, 
preacher of the Calvinists, replies in their stead, 
saying that these poor people were lamentably slan- 
dered, and that they were upright Waldenses ; also, 
that the papists imputed to them whatever they 
would. See large Book of Christian Martyrs, 2d 
part, fol. 497. 



THIRTY-SIX PERSONS CALLED WALDENSES, BURNT 
FOR THE FAITH, AT BINGEN, A. D. 139O. 

The holy apostle Paul very aptly wrote (2 Tim. 
3:12), "And all that will live godly in Christ 



Jesus shall suffer persecution;" for this appeared, 
A. D. "1390, in the case of certain pious Christians, 
who, being citizens of the city of Mentz, in Ger- 
many, had not less their citizenship in the new and 
heavenly Jerusalem; having accepted the faith and 
doctrine of the Son of God, whereupon they, as 
obedient followers of Christ (as may be inferred) had 
been baptized according to the confession of the 
Waldensian brethren, in order thus to work out, in 
the footsteps of faith, their salvation with fear and 
trembling, according to the rule, Phil. 2:12. 

But since the rulers of darkness could not bear 
this light of truth, it came to pass, in the city of 
Bingen, that thirty- six (not of the least) of said chil- 
dren of light, were apprehended, and, refusing to 
depart from the truth once confessed, were con- 
demned to death, namely to be executed with fire; 
that is,' to be burnt alive; which was also done with 
them, and thus they, through fire, offered up a liv- 
ing, holy sacrifice acceptable unto God. 

Concerning the offering of these people, mention 
is made in the 2d book of the Hist, of the Persecu- 
tions, fol. 505, col. 3, ex Matth. Place. Illyr. Catal. 
Test. Ver. Said Illyricus also confesses that at that 
time (A. D. 1390) thirty-six citizens of Mentz were 
burnt alive at Bingen, for the faith of the Waldenses. 

Note. — Some one may ask himself, whether 
these martyred persons, who were called citizens of 
Mentz, and were put to death at Bingen, were not 
the same martyrs spoken of in a certain place in the 
preceding century; since it is also stated of them, 
that they were inhabitants of Mentz, and lost their 
lives at Bingen; however, this cannot well be recon- 
ciled, since there is a great discrepancy, in regard 
to the time, as well as the number of the persons. 
For as regards the time, the former lived one hun - 
dred and eighty-seven years earlier than the latter; 
as they were dead already in the year 121 2 (accord- 
ing to the account of Bruschius, in his History of 
the German Monasteries; also, A. Mell., fol. 457, 
col. 3) ; but these last mentioned ones were put to 
death A. D. 1390, as has been shown. Regarding 
the number of persons, that of the former is given 
as thirty-nine, but that of the latter as thirty-six — a 
discrepancy of three. As to their citizenship or res- 
idence at Mentz, which is stated of both, as well as 
that they were both put to death at Bingen, are 
facts that need not cause any one to think, that be- 
cause there is an agreement in these respects, that 
the same people have been noticed twice by the 
writers; for it may be, that at that time those of 
Mentz had no court of their own, or power to pro- 
nounce sentence of death, and that, hence, they had 
to deliver those of their prisoners who were confined 
for capital crimes, to those of Bingen, or at least 
had to bring them to trial there, as is customary, 
even at the present day, in many other cities. 






MARTYRS MIRROR. 



121 



GREAT PERSECUTION OF THE BEEIEVING WAL- 

DENSES ON THE BALTIC SEA; FOUR HUNDRED 

AND FORTY-THREE OF THEM SEVERELY 

TORTURED AND PUT TO DEATH, IN 

THE MARK AND POMERANIA, 

ABOUT A. D. 1390. 

About the year 1390 there began, in the countries 
on the Baltic Sea, the very severe persecution of the 
Waldenses, of which we made mention of our ac- 
count of the true faith in the fourteenth century; 
which, continuing until into the year 1391, was the 
cause that, among very many others, four hundred 
and forty-three of these people, whose names are 
mentioned, in Pomerania, the Mark, and the adja- 
cent places, were brought to torture or the rack; 
who, refusing to apostatize, freely confessed their 
faith, and how many long years they had believed 
and confessed the truth of their faith, which was 
called a heresy. They are stated to have been sober 
and frugal people, discreet in their speech, careful 
to avoid lying, swearing, etc. Second book of the 
History of the Persecutions, fol. 505, col. 3, 4, ex 
Catal. Test. Verity lib. 18. Matt. Flacc. Illyr., 
lib. 15. Tit. de Waldensibus . Vignier 'recutil de 
histoire de r Eg Use, A. D. 139 1. 

Note. — It seems that these people were not only 
persecuted and tortured for the faith, but also put 
to death; according to the account of P. J. Twisck, 
who says: "Of the believers or Waldenses more 
than four hundred and forty were apprehended and 
put to death for their religion, in the countries of 
Saxony and Pomerania, whose confession showed 
that they had received that doctrine from their par- 
ents, and that their teachers came to Bohemia; and 
the proceedings in their trial shows among other 
things that they were sober, and discreet in their 
speech, carefully avoiding lying, swearing, and all 
dishonorable practices.* P. J. Twisck, Chron., 
page 743, B ., from Henr. Boxh., fol. 27. 



OF THE PERSECUTION AND SUFFERING OF THE 

CHRISTIAN BELIEVERS, BY THOSE OF THE 

ROMAN CHURCH, A. D. 1400. 

That the intelligent and godfearing J. Tauler 
called the prelates of the Roman church blind and 
leaders of the blind, and taught his fellow-believers 
much concerning the persecution and suffering of 
the true Christians, we set forth in our account of 
Holy Baptism, for the year 1400. 

In the meantime some of the sheep of the flock 
of Christ were devoured by the Roman wolf; their 
names, however, are not known to us, except one, 
and even respecting him we have not been able to 
obtain sufficient information with regard to his whole 
faith, save this much, that in his belief he was op- 
posed to antichrist, that is, the Pope of Rome; on 
which account the cruel death by fire was inflicted 
upon him, because he would not apostatize. 



* These virtues have previously already been ascribed to ther 
and are distinctly asserted of them by various other writers. 



Concerning this, the following words, among 
others, are found in the Chronijck van den Onder- 
gang: "William Santraus also opposed the (Ro- 
man) antichrist at this time; he fell into the power 
and custody of the archbishop of Canterbury, where 
he, after a whole year's confinement, ultimately, 
though with great steadfastness, ended his life in 
the flames." Chron.. page 750, col. 1. 

Note. — A. D. 1400, Franciscus Petrarcha wrote 
mightily against the Pope, saying, 1. That the Pope 
was antichrist; 2. That his court was Babylon and 
the whore that sitteth upon many waters (of which 
we read in John's Revelation), yea, the mother of 
all idolatry and whoredom; 3. That Rome was a 
school of errors, a temple of heresy, and a nest of 
treachery. But speaking thus the truth, the writers 
say, he could find no shelter, but was persecuted 
and driven away by the Pope. P. f. Twisck, 
Chron., page 750, col. 1, compared with the twen- 
tieth letter of F. Petrarcha, and the poem composed 
on it; also, Phil. Mam. Tract, fol. 213. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE FIFTEENTH CENTURY. 



SUMMARY OF BAPTISM IN THE FIFTEENTH CEN- 
TURY. 

[In the beginning of this century, the decree Stat- 
utum ex Officio, of King Henry IV., of England, 
published against the Wickliffltes, is mentioned. 

Thereupon follows a recital of fifteen articles of 
said-Wickliffites, which by the inquisition were laid 
before them, for recantation; the twelfth article of 
which declares, that a child, though it die unbap- 
tized, will be saved ; and the thirteenth article, that 
neither the Pope, nor the prelates, nor any ordi- 
nary, can compel any one to swear; the other arti- 
cles are against the superstitions of the Roman 
church. 

Another article charged against these people, 
namely : that if they had an infant, they would not 
have it baptized by the hands of a priest in church . 

William Thorpe is charged with five articles, the 
last of which is : That he taught that one ought not 
to swear. 

Thirteen articles, mostly against the Roman su- 
perstitions, are ascribed to John Huss, the thir- 
teenth or last of which declares that one ought not 
to swear in any wise. 

A notice concerning the followers of John Huss; 
also, the article of holy baptism, as professed by the 
Taborites. 

An account for the year 1455, of many Wal- 
denses in the bishopric of Reichstadt, who had 
twelve teacheis; also of some of them who resided 
in Austria, A. D. 1471, and in the bishopric of 
Eichstaedt, A. D. 1475. 

The edict of King Matthias against the Mora- 
vians, or Moravian Brethren, who are called Old 
Waldenses, as also Baptists (Anabaptists), is shown 
for the year 1481. 



322 



MARTYRS MIRROR. 



Conclusion to the fifteenth century; in which it is 
shown by different reasons, how it comes, that there 
were so few public testimonies of the old continuous 
Waldenses. Here we take our leave, with the close 
of this century.] 



In this following century we find some persons 
who are opposed to oaths, some to war, some to 
infant baptism, and other articles in opposition to 
the Roman church; of which we will give a briet 
account. 

A. D. 1 40 1. — A certain celebrated writer relates, 
from John Fox's English History of the Persecu- 
tions, that then, in the month of January, King 
Hemy IV. held a parliament at London, in which a 
decree or bloody edict was issued against the Wick- 
liffites, of whose belief against infant baptism and 
oaths we have already written, in speaking of their 
leader John Wickliffe; and who at that time, after 
the English custom, were called Lollards. This 
decree or edict was called: Statutum ex Officio, or 
Edict of King Henry IV. against the disciples oi 
Wickliffe, in England. See 2d book of the History 
of the Persecutions, fol. 514, and fol. 515, from 
John Fox's Angl., fol. 481. 



TOUCHING THE ARTICLES OF THEIR. FAITH, LAID 

BEFORE THEM BY THE INQUISITION, FOR 

RECANTATION. 

Continuing, said author relates, from Fox, some 
articles drawn up by the inquisition, with or besides 
the abovementioned edict; containing the principal 
tenets of the Wickliffites, which the inquisition 
placed before them for renunciation, or abjuration. 
They read as follows: 

1. "That the mass or the worship which is per- 
formed before the holy cross, and is ordained by the 
whole church, is idolatry. 

2. " That all who worship before the cross, com- 
mit idolatry, and are to be regarded as idolaters. 

3. "That the real flesh and blood of our Lord 
Jesus Christ are not in the sacrament of the altar 
after the priest has pronounced the words of conse- 
cration over them. 

4. "That the sacrament of the altar is sacramental 
bread, without life, and only instituted in remem- 
brance of the suffering of Christ. 

5. ' ' That the body of Christ, so-called, which is 
taken from the altar, is a figure of Christ's body, as 
long as we see the bread and the wine. 

6. ' ' That the decrees and ecclesiastical ordinances 
of the prelates and the clergy, in the province of 
Canterbury, in their last assembly, held, with the 
consent of the King and the nobles, in the last par- 
liament, against him who was recently burnt alive 
in the city of London, were not powerful enough to 
change the purpose of that martyr; because the 
substance of the material bread, in the sacrament ol 
the altar, is the same as it was before, and no change 
is made, in the nature of the bread by consecration. 

7. "That any layman, though he have not stud- 
ied at College, has a right to preach the Gospel 



everywhere, and that he may teach (provided he 
has been properly elected thereto by his church, as 
has been stated elsewhere) upon his own authority, 
without permission from his ordinary bishop. 

8. ' ' That it is sin to give anything to the Domin- 
icans, Minorites, Augustinians, and Carmelites. 

9. "That we ought not to sacrifice at the funerals 
of the dead. 

10. "That auricular confession of sins to the 
priest is unnecessary. 

11. "That every good man, though he be un- 
learned, is a priest before God. 

12. "That a child, though it die unbaptized, will 
be saved." 

Note. — This is putting down infant baptism out 
and out as of no value ; since the papists were not 
ashamed to say, that it were better, that a whole 
country should sink out of sight, than that a child 
should die without baptism ; maintaining, that all 
unbaptized infants would go to hell, and be eter- 
nally damned. 

13. "That neither the Pope, nor the prelates, nor 
any ordinary, can compel any one to swear, either 
by any of God's creatures, or by the Bible, or by 
the New Testament." 

Here it must be observed, that these people 
thereby denied all manner of swearing of oaths, not 
only that which is done by the creature, but also by 
the Creator himself; since even in England they did 
not, at that time, swear by the creature; but in the 
form of swearing this custom was observed by the 
papists, namely, he who was to swear, knelt known, 
and laid his hand upon the Bible, or the Testament, 
and said: "I swear by God and his holy Gospel, 
etc. , so truly help me God. ' ' 

But who does not know, that the Gospel or the 
word of God is no creature ? And though it be that 
in swearing the hand was laid upon the Bible, or 
upon the Gospel book, in token of the testimony, 
the swearing was not done by the material book; 
as also in our countries, when in swearing (among 
those who hold thus) the hand or the finger is held 
up, the swearing is not done by that hand or that 
finger. 

Hence, said people were opposed not only to the 
manner of swearing, but to swearing itself, even 
though they have been required to swear, not by 
the creature, but by the Creator himself. Concern- 
ing this, see their own confession. 

14. "That the bishop as well as a common man, 
and a layman as well as the priest, are of equal 
authority, as long as they live aright. 

15. "That no one is bound to accord any bodily 
reverence (that is, by bending the knee and wor- 
shiping, as was then customary in England), to any 
prelate. ' ' 

These are briefly the chief articles which, accord- 
ing to the preceding decree of the King, and the 
ecclesiastical ordinance, or much rather inquisition 
of the archbishop, were laid before the Christians in 
England, for recantation. See large Book ol Chris- 
tian Martyrs, fol. 517, col. 3, 4, from John Fox, 
Hist. Angl. 485. 

A. D. 1402. — About this time, Thomas Walsing- 
ham, a bitter papistic historian records some articles 



MARTYRS MIRROR. 



323 



of the abovementioned people, which, as he states, 
one Louis of Clifford, formerly a defender of the 
faith of these people, had discovered to the arch- 
bishop of Canterbury. The fifth of those articles 
reads as follows : "If they (the said people) had a 
new-born infant, they would not have it baptized in 
church, by the hands of the priest." Thorn. Wals., 
in Hist., Reg. Angl. and Hypodigmate Neitstrie, 
A. D. 1402. 

To this article several words are immediately 
added; but these are denied by a certain writer, 
who quotes said passage, and says, that the apos- 
tate, Louis of Clifford, in order to please the arch- 
bishop, or the bishop himself, surreptitiously added 
these words; therefore we will leave it as it is. 
A. Mell., 2d book, fol. 518, col. 1. 

A. D. 1407. — Or about this time, William Thorpe, 
formerly an English priest, was apprehended for 
the faith, who, as it is stated, had been persecuted 
greatly already in the year 1397. He was charged 
with holding as his faith these five articles: 

1. "That in the sacrament of the altar, also after 
the consecration, that is, after the priest has read 
the canon, it still remains real bread. 

2. "That images are not to be worshiped, nor 
any honor shown them. 

3. "That no pilgrimages ought to be made. 

4. "That the priests have no right to appropriate 
the titles to themselves. 

5. " That men ought not to swear." 

These articles are fully acknowledged to be his 
articles; but, in order to give them a somewhat dif- 
ferent coloring, especially with regard to the article 
respecting non-swearing, some of the Calvanistic 
writers, one copying from another, as it seems, have 
made some expositions on them, as if William 
Thorpe himself replied to them, and signified by the 
words: "Men ought not to swear at all," that he 
did not mean that men ought to refrain altogether 
from swearing; but only that one ought not to swear 
by the creature, neither trivially, as is especially 
maintained by the Calvinistic Mellinus, preacher in 
St. Anthony's Polder, in his large book, 2d part, 
fol. 524, col. 2. 

But other writers, of no less credibility and re- 
pute, flatly contradict this, saying positively that he 
rejected all manner of oaths . 

Indeed, Mellinus himself, as if forgetful of what he 
wrote, indicates it quite clearly when he {page 519, 
col. 3), compares this William Thorpe, in faith, to 
William Swinderby, who, being burnt for the faith, 
at London, among others, confessed this article, 
which Walter Brute understood to defend, namely : 
"That it is not lawful for Christians to swear on any 
account, in any case, either by the Creator, or 
by his creatures." A. Mell., 2d book, fol. 506, 
col. 3. This article is spoken of elsewhere. 

Further observation. — In Kort Verhael van den 
Loop der Werelt, compiled from various chronicles 
and histories by F. H. H., A. D. 161 1, the follow- 
ing is contained in the account relative to the swear- 
ing of oaths, page 99: "A. D. 1397, William 
Troppe, otherwise called W. Thorpe, was much 
persecuted in England, on account of his religion. 
He confessed that the sacrament of the altar re- 



mained true bread after the consecration, and that 
men ought not to swear. ' ' 

Touching the same matter. — P. J. Twisck writes: 
"William Thorpe, a priest in England, disputed 
earnestly with the priests of antichrist. He taught 
against images, the oath, the sacrament of the altar, 
and like abuses." Chron., p. 758, col. 2. 

Conclusion. — Hence, it appears from the preced- 
ing testimonies, that this man sincerely, plainly, and 
undisguisedly taught against oaths of whatsoever 
kind, according to the words of the Lord. Matt. 
5 : 34, and James 5 : 1 2 ;* to which more could be ad- 
duced; but we think enough has been said in the 
matter, and, hence, we will dismiss it. 

A. D. 141 2 — The loss to the Roman, and the 
upbuilding of the true Christian, church, were at 
this time facts existing in no small degree in the 
French country, around Paris, but particularly in 
that city itself; since various distinguished persons, 
and in point of learning not the least, did not hesi- 
tate to attack the Italian Babylon, that is, Rome, 
and her perverted worship; however, not with ex- 
ternal, but with spiritual and evangelical weapons. 
Notwithstanding the hatred of the papal clergy, they 
dared openly reprove the errors and abuses of 
the Roman church. But whether they expressly 
mentioned, or otherwise included, the article of in- 
fant baptism among the number, is not clearly stated 
by the ancients; hence we must content ourselves 
with what they have written of it in a general way. 

Note. — John of Ferrara, in Italy, said 

about this time, among many other articles, that the 
Pope, by sheer violence, and without right, had 
seized countries and cities; that the clergy carried 
their conscience in their caps, and that they were 
more avaricious and worse than the laity; that the 
churches and monasteries of the clergy were nets 
with which to draw to themselves the property of 
the laity, etc. P. J. Twisck, Chron. for the yeat 
141 2, p. 770, col. 2. 

Concerning this there is the following account: 
"At this time (A. D. 141 2), also at Paris, various 
excellent, learned men rose against popery, pointing 
out the errors and abuses of the Roman church ; by 
which they gained small thanks from the clergy." 
Catal. Test., fol. 857, Meru-, fol. 910, compared 
with the Chronijck van den Ondergang, p. 771, 
col. 1. 

A. D. 1415. — At this time John Huss lived, who, 
having examined and studied the books and 
writings of John Wickliffe (of whom we said in the 
preceding century, that he opposed infant baptism, 
and the swearing of oaths), retained and accepted 
therefrom, among other articles, that it does not be- 
come a Christian to swear. 

How and in what manner the writings of John 
Wickliffe fell into the hands of John Huss, and how 
eagerly he exercised himself therein, is described by 
A. Mellinus, 2d book, p. 4Q5, col. 1; but that he 
ever, by this means or otherwise, learned the article 
of non-swearing, Mellinus, as well as other Calvan- 
ists, would deny, saying: " That which is imputed 



* "But I say unto you, Swear not at all." Matt. 5:34. 
above all things, my brethren, swear not." James 5: 12. 



324 



MARTYRS MIRROR. 



to him, regarding his unwillingness to swear, has re- 
spect only to" the abjuration of his faith, or religion, 
but not to the oath itself. ' ' 

Besides that I have never found such an explana- 
tion in any credible writer of that time, though 
I have earnestly sought to investigate it; the circum- 
stances of the matter itself, however, indicate that 
the article of non -swearing was one of the articles of 
his faith. 



TOUCHING THE ARTICLES OF FAITH WHICH JOHN 

HUSS HAD DERIVED FROM THE WRITINGS 

OF JOHN WICKLIFFE. 

Sebastian Franck writes as follows : "John Huss, 
a disciple and fellow believer of this Wickliffe, re- 
ceived the Wickliffite doctrine from Jerome of 
Prague, who carried it with him from England to 
Bohemia as a sacred treasure. 

Continuing, he relates the articles which John 
Huss had learned and adopted from Wickliffe' s 
writings. 

i. "That the Roman church has no right to 
divide the sacrament, and has wrongfully deprived 
the laity of one form. 

2. "That the Roman bishop is just like other 
(ordinary) bishops. 

3. ' ' That under all circumstances there is no pur- 
gatory. 

4. "To pray for the dead is vain and unavailing, 
and is invented by the avarice of the priests. 

5. "Images of God and the saints are not to 
be tolerated, and should be abolished. 

6. "The wicked devils have invented the un- 
spiritual mendicant orders. 

7. "The priests ought to be poor, and live only 
from alms. 

8. "Outward, auricular confession is altogether 
false and man's invention. It is sufficient to confess 
one's sins in the closet to God. 

9. " The ceremonies and usages of the (Roman) 
church are vain things. 

10. "Touching several filings concerning the 
sacrament, etc. 

11. "The time is uselessly consumed by the 
seven hours.* 

12. "There is no merit in the fasts instituted by 
the church, and in many other errors. 

13. "Men shall not swear in any wise. Hence he 
said to those who urged him vehemently to swear an 
oath: 'I am afraid every way; if I swear, eternal 
death is my portion; but if I swear not, I cannot es- 
cape your hands ; but it is better that I fall into your 
hands without sin than to sin in the sight of God.' " 

Here we certainly clearly see that the doctrine of 
not swearing in any wise, was an article of his faith ; 
and if it was the case that he was requested to abjure 
his faith or religion, he refused to abjure it, not only 
because he would not forsake his faith or religion, 
but also because he held that one ought not to swear 
at all, as the 13th article declares: "Men shall not 



* Prayers which the priests of the Roman Catholic church have 
to read from the breviary at stated seasons of the year. Trans. 



swear in any wise," that is, not at all. Seb. Fr. 
Chron., 3d party fol. 105. Tract, van den Loop 
Werelt, fol. 100. Also P. J. Twiscfc, Chron., 
page 764. A. 



NOTICE CONCERNING THE FOLLOWERS OF JOHN 
HUSS, WHO, ACCORDING TO THE ACCOUNTS OF 
JACOB MEHRNING, WERE VERY DIFFER- 
ENT FROM THEIR LEADER. 

When in the fifteenth century, John Huss began 
to teach in Bohemia, and gained a great number of 
adherents, many Waldenses united with them; who 
rejoiced, and hoped that thereby the light of the 
Gospel, which, up to this time, had for so long 
a period been so abominably quenched and perse- 
cuted by the papists, would begin to shine more 
clearly, burn more vigorously, and proceed the more 
unobstructedly. But when, after the death of John 
Huss and Jerome of Prague, who had both been 
burnt by the papists, at Constance, on the Lake of 
Constance, contrary to the safe conduct granted by 
the Emperor, the Hussites in Bohemia, commenced 
an atrocious and bloody war against Emperor Sig- 
ismund and the German electors, and other princes, 
which they, after carrying it on for a long time, 
finally adjusted, and when said Hussites, as totally 
estranged from their teacher and leader, John Huss, 
united with the papists in many doctrinal points 
and church ceremonies, many of the Waldenses, 
who had at first joined the Hussites, found them- 
selves shamefully deceived in their hope, and be- 
thought themselves better, that is, according to the 
doctrine of the holy Gospel, to have nothing at all 
to do with such a bloody war. Again, they also be- 
gan to protest against it. They also turned away 
from the Hussites, in the points of doctrine and 
church usages, and established a separate church, 
being afterwards called Taborites, Grubenheimer* 
dwellers in caves, etc. 

This greatly grieved the so-called Hussites, and 
they, therefore, through the instigation of M. John 
Rockenzahns and others, began to dreadfully hate 
and persecute, not only the old faithful Waldenses, 
who had never been united with them, but also these 
newer ones, who separated from them. Jac. Mehrn. , 
Bapt. Hist. , 2d part, from Lydius, in the Hist, of 
the Waldensibus. 



FURTHER OBSERVATION CONCERNING THE MIS- 
DEEDS OF* THE FOLLOWERS OF JOHN HUSS. 

From the above, we certainly clearly see that the 
orthodox Waldenses had existence also in the fif- 
teenth century; some of whom, having, from a good 
intention, united with the Hussites, who followed 
their master John Huss, neither meekly nor faith- 
fully, were shamefully deceived by them, seeing said 
Hussites commenced to take up arms and wage se- 
vere wars against their enemies, something to which 
the Waldenses were certainly not accustomed, as is 



MARTYRS MIRROR. 



325 



s hown by their own confession. Having therefore 
Separated from the Hussites, they, as well as their 
brethren, the old Waldenses, with them, were se- 
verely persecuted by them; thus indicating that the 
church of Christ on earth is not a kingdom of 
triumph and victory, but a school of suffering and 
death for the name of Christ. 



THAT THE WALDENSES WHO HAD BEEN UNITED 

WITH THEM, CALLED TABORITES, WERE 

NOT RECEIVED BY THEIR OLD 

BRETHREN, AND WHY. 

Now when these Waldenses, called Taborltes who, 
having been united with the Hussites, had separated 
from them on account of war and other errors, de- 
sired to re-unite with the old Waldenses, who had 
been their brethren, these, from sorrow of mind, re- 
fused them, that the unchristian conduct of the 
Hussites might not be laid to their charge, see- 
ing these seceders, as they thought, had been so in- 
timate with the Hussites. 

See here, beloved reader, how pure, upright and 
unfeigned was the conduct of these old Waldenses in 
this respect; how steadfastly and blamelessly they 
practiced their confession, desiring to bear not even 
the appearance of having fellowship with those who 
waged war and fought against their enemies. 



THAT THEY NEVERTHELESS PROFESSED A GOOD 
CONFESSION. 

Nevertheless, these Taborites, because of their 
aversion to war and the superstitions, had separated 
from the Hussites, and also truly held in those 
times, as cannot be inferred otherwise, the true con- 
fession of the Waldenses, although, as it is thought, 
some endeavored to force in infant baptism among 
them; however, their confession in regard to this 
article, delivered in the year 1431, at Prague, in Bo- 
hemia, to M. John Rockenzahn, makes no mention 
at all of it, yea, they employ such expressions 
therein as is utterly impossible to apply to infant 
baptism. 

In J. Mehrning 1 s History of Baptism, p. 611, 
we read these words : "I have before me the con- 
fession of the Taborites, drawn up A. D. 1431, 
which in all respects agrees with our doctrine, and 
which I intend to have printed at the proper time." 

Concerning the difference ^between the Hussites 
proper and Taborites, who were united with them, 
D. Balthazar Lydius gives this explanation: "The 
followers of John Huss were divided into two sects, 
the one called Praguers, the other Taborites; of 
whom the Taborites were the stricter. Tract en- 
titled: ' Where the church v/as before the year 11 60, 
or before the time of the Waldenses;' 1 printed in 
the year 1624, p. 25." 

Their confession is as follows : ' ' First, concerning 
the sacrament of baptism, — which is the first 
sacrament by which God imparts, especially the 
first sacramental grace, if we are spiritually regener- 



ated; because it is a sign of the spiritual regeneration 
proceeding from God, — we hold, according to the 
tenor of the holy Scriptures, and sincerely confess 
from the heart, that the sacrament of baptism is the 
ablution of man, performed by another.with water, 
who pronounces the words prescribed by Christ, 
which effectually signify the ablution of the soul 
from sin, which is expressly founded in the Gospel; 
for Christ, with words as well as by deed, taught 
that those who believe in him should be thus bap- 
tized. He taught this with words when he said 
to the apostles : ' Go ye therefore and teach all na- 
tions, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost. ' Matthew, 
23:19. He taught it by deed when he himself 
was baptized by John, in Jordan. Matt. 3. Bapt. 
Hist, second part, pp. 743, 744, from B. Lyd. 
Wald.,pp. 10, 11. 

A. D. 1431. — At this time, also Scotland, though 
otherwise very superstitious, experienced no incon- 
siderable reformation in the true worship of God, 
which was effected by various persons zealous for 
the honor of God and the welfare of his church. So 
that some resolved and endeavored to reform not 
only the article of baptism, which was shamefully, 
and not less to the detriment of many innocent 
souls, abused by the Roman church, but also 
various other articles which, from sheer superstition, 
were maintained by them according to human opin- 
ion. They were determined to retain the good, and 
abolish the evil. 

Among those who at this time undertook the 
reformation of the same, one Paul Craus is espe- 
cially mentioned, who also opposed auricular con- 
fession, the invocation of the saints," the idolatrous 
sacrament, etc. For this he was condemned as a 
heretic; but how he finally ended will be shown 
at the right time and place. Compare the account 
in the fifteenth book van den Ondergang, p. 796, 
col. 1, with Vine. Cal.,fol. 368, Georg. Pac. c. 11. 
Herm. Mod.,fol. 274. 

Note. — Whether this Paul Craus was fully en- 
lightened in all other articles pertaining to the wor- 
ship of God, we cannot definitely prove ; even as, on 
the other hand, we have found nothing which might 
tend to derogate his belief; though we have sought 
in good faith for that which would be derogatory to 
him; as well as for that which would make him 
acceptable; hence we have deemed it well to accord 
also to him a place among the good confessors 
of the evangelical truth. 

A. D. 1455. — About this time there were many 
Waldenses (erroneously called Wandois) in Ger- 
many, in the bishopric of Reichstadt, of whose 
orthodox confession an account was given for the 
year 11 70. They had among them twelve preach- 
ers, or teachers, of their religion, who, each in 
his district, went out secretly, on account of the 
severe persecution, to preach. P.f. Twisck, Chron., 
p. 829, col. 2, from Henr. Boxh.,fol. 27. 

Note. — A. D. 1460. — At this time Roderic 
Simotensus severely reproved the human institu- 
tions and abuses of the papists, such as excommuni- 
cation, fasts, feasts, auricular confession, and the 
mass, as appears from his book, entitled The Mir- 



326 



MARTYRS MIRROR. 



ror of Human Life. Chron. , van den Ondergang, 
p. 835, col. i. 

Again, same year as above; Nicholas Siculus said 
at this time, that a believing person who rightly 
adduces the holy Scripture should be believed more 
than the Pope, and a whole council that rejects the 
holy Scripture. He further said, that a council may 
err ; also, that some of the popes lived as though 
they did not believe that there would be a resurrec- 
tion of the flesh after this life. See the aforemen- 
tioned chronicle, in the place indicated, taken from 
foh. Munst., fol. 190. 

Also, same year, Dionys. Rickel, a learned man, 
said that in the primitive church the Sacrament (or 
Supper) v was given to believers under both forms, 
that is, with bread and wine; to which the Roman 
church acted contrary at this time. Compare the 
author first indicated with J oh. Fabr., fol. 164. 

A. D . 1465. — Nicholas Casanus now vehemently 
attacked the Pope with the word of God ; he called 
him antichrist, rejected human institutions, etc. In 
his book on the Peace of the Faith, compared with 
P. f. Twisck, Chron. page 841, col. 1. 

A. D . 1467 . — Anthony Rosellus, an Italian doctor, 
writes that the Pope is not to be regarded as the 
lord of the world ; that he neither can nor ought 
to command the Emperor ; that he neither may nor 
ought to wield the secular sword. P. f. Twisck, 
Chron. page 845, from foh. Munst., fol. 295. 

A. D. 1470. — At this time a book was issued, 
entitled Spiegel des heiligen kercken- Regements , 
without the name of the author, in which partic- 
ularly the mendicant monks and the Pope were 
censured . The author adduces Anthony the Hermit, 
and says that the monks have departed from the 
word of God, and, from hypocrisy, have adopted 
all sorts of human institutions. Catal. Test. Verit., 
fol. 884, compared with P. f. Twisck, page 847, 
col. 2. 

A. D. 1 47 1. — At this time, says a celebrated au- 
thor, there were not very many Waldenses in Bohe- 
mia, on account of the violent persecution ; but in 
Austria there were still some, who had also been 
dispersed for the most part, through the cruelty 
of the torments, and the terror of persecution . 

But how they were afterwards united, as it is al- 
leged, by one Peter Textor, or (as Mellinus ex- 
plains), Peter the Weaver, in the city of Landskron, 
in Bohemia, with the Moravian and Bohemian breth- 
ren ; so that they subsequently held no separate 
church meetings, save only with the Bohemian and 
Moravian brethren, is described by Mellinus, in the 
second book of the Persecutions, fol. 592, col. 4, 
and fol. 593, col. 1 . 

Note. — The Bohemian brethren must here not 
be understood to mean the Hussites, to whom the 
name of Bohemian brethren was also given; unless it 
be said that the Waldenses had separated from them. 

But that notwithstanding this opinion of Mellinus, 
many Waldenses still remained scattered and perse- 
cuted in Germany and France, as well as elsewhere, 
who, unchanged in faith and worship, endeavored 
steadfastly to serve their Savior according to the 
rule of Christ and his holy apostles, appears from 
various other authors. Yea, Mellinus, as though he 



had forgotten himself, writes that A. D. 1475, in the 
bishopric of Eichstaedt, in Germany, a great number 
of Christians were discovered and apprehended, who 
professed the doctrine of the Waldenses. Second 
book, fol. 590, col. 4. Yea, that even sixty-nine years 
afterwards, namely A. D. 1544, the Waldenses of 
Merindol and Cabriere delivered a confession of faith, 
at Paris in the parliament, to the King of France, in 
defense of their innocence. Same book, fol. 446, 
col. 1, 2, etc. 

Moreover, that said confession does not militate 
against, but well agrees with, that of the Anabaptists, 
may be found in the same place. 

Note. — A. D. 1472. — J. Guitode, . . .now greatly 
reproved the Papal haughtiness and idolatry; the 
running of pilgrims after images, and miracles in- 
vented by avarice. He undisguisedly said that they 
were viceregents, not of Christ, but of antichrist ; 
yea, that they were possessed with the presumptu- 
ousness and pride of lucifer. Chron. van den Onder- 
gang, page 852, from Catal. Test. Verit., 883. 

A. D. 1 48 1. — It is stated that in this year King 
Matthias, on the solicitation of some evil-disposed 
persons, issued a decree against the Moravians or 
Moravian brethren. Large Book of Christian Mar- 
tyrs, fol. 597, col. 2, from foach Camer. Narr. Hist. 
Boh., page 118. 

These Moravian brethren are called Old Wal- 
denses by Jacob Mehrning, who also shows that va- 
rious excellent and learned men reckoned among 
the Anabaptists proceeded from them. His words 
are: "From among these Bohemian and Moravian 
Old Waldenses afterwards several excellent men pro- 
ceeded; as, among others, Hans Koch and Leonhard 
Meister, who were both put to death at Augsburg, 
A. D. 1527. Also, the very learned Michael Sattler, 
who ministered to his church, A. D. 1527, at Horb, 
in Germany. Also, Leonhard Keyser, who, in the 
year 1529, was martyred in Bavaria; to whom, while 
in prison, Dr. Luther addressed letters of consola- 
tion, although he (Keyser) did not agree with Luther 
in regard to infant baptism. Bapt. Hist., 2d part, 
page*]\%. 



CONCLUSION TO THE FIFTEENTH CENTURY. 
A. D. 15OO. 

Thus it appears clearly, that the old true Wal- 
denses existed, and practiced their worship not only 
throughout the fifteenth century, but also long after- 
wards, as will be seen from the sequel of our ac- 
count. But that the number of the witnesses which 
we have produced from the Waldenses, has not been 
very great in this century, of this not we, but the 
enemies of truth have been the cause, who have put 
the writings of these people out of the way. 

This the writer of the History of Baptism explains, 
when he says, p. 749 to p. 750: 

1 "That there are so few public testimonies ex- 
tant, of the faithful old Waldenses, in this fifteenth 
century, that is, between the years 1400 and 1500 is 
the fault of their enemies and opponents, who, by 
strategy and violence, as much as they alone could, 
suppressed their writings and confessions. 



MARTYRS MIRROR. 



327 



2. ' ' Besides, the Waldenses were always and ev- 
erywhere most cruelly persecuted by their oppo- 
nents, without a hearing; which prevented them 
from bringing anything to good light. 

3. "Printing came into use only in the fifteenth 
century, and in its beginning did not become com- 
mon as it now is, for a long time; hence the Wal- 
denses and their successors could not avail them- 
selves of it. 

4. ' ' Besides, it was not so indispensably neces- 
sary; since their confessions regarding the true use, 
and abuse, of baptism sufficiently came to light 
through their martyrs, and through the inquisitions 
and examinations ; which their enemies and mur- 
derers themselves had to copy in their chronicles 
and chronologies, much of which has already been 
adduced. From Catal. Test. Verit. Flacc. 

5 "Moreover, God, in the midst of his enemies, 
miraculously preserved, at all times, in the text of 
the New Testament, the right and true baptismal 
ordinance of Jesus Christ (that is, baptism upon 
faith), and also, in many, the Christian baptism of 
adults; to which they obediently submitted, and suf- 
fered with patience all that befell them on this 
account. 

6 . " Finally, the ancient writers throughout all the 
centuries from the time of Christ until now, yea, the 
teachers of the Roman church themselves, had to 
bear witness to the truth, in their books, and to 
confess, by whom infant baptism and all other 
abuses of baptism have been brought in and arbi- 
trarily forced upon the church; and by whom this 
has everywhere been opposed ; as has hitherto been 
shown. Hence it is neither profitable nor neces- 
sary, to write much about it ; as it serves to no pur- 
pose. Truth is praised also through the enemy. 

This will suffice concerning the testimony of those 
who understood, taught, and practiced baptism and 
other articles, in the fifteenth century, according to 
the rule of the Anabaptists of the present day. 
Hence we will leave this matter, and see what per- 
sons in those times steadfastly testified with their 
blood and death to this confession. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE FIFTEENTH CENTURY. 



SUMMARY OF THE MARTYRS IN THE FIFTEENTH 
CENTURY. 

[The beginning treats of the great distress in 
these times; some definite information given, about 
some countries where the misery was the greatest, 
as concerning England, France, Germany, Flan- 
ders, etc. 

The first year of this century begins with a bloody 
decree published in England against the confessors 
of the holy Gospel; in consequence of which much 
innocent blood is shed. 

William Swinderby is put to death by fire, for 
the faith, in the city of London, A. D. 1401; some 
account is given respecting his belief and death, 
according to different writers. 



In a note, for the year 1405, mention is made 
of the belief of John Wenschelberg, against a certain 
blood-red papistic host and the false miracles of the 
Romanists. 

William Thorpe, confessing his belief against the 
oath and other articles of the Roman church, is 
put to death by violence and fire, at Saltevoden, 
A. D. 1407. 

Ten years after, A. D. 141 7, Catharine of Thou, 
Lorraine, coming to Montpellier, in France, and 
there offers up her life, by fire, to God, for the faith. 

A great number of Christians called Waldenses, 
also willingly, for the faith, give their bodies to be 
burned, in the Flemish countries, A. D. 1421. In 
a note, by way of parenthesis, the flood of Dort is 
introduced, together with the destruction of seventy- 
two villages which were inundated in that year; 
also, concerning Henry Gruenfelder, Peter Torea, 
Jerome Savonarola, who, in the years 1423, 1425 
and 1427, opposed the errors of the Pope and the 
Roman church. 

William White, father Abraham of Cholchester, 
and John Waddon, miserably put to death by 
fire, for their true faith, at Norwich in England, 
A. D. 1428. 

Then follows Margaret Backster, who, on account 
of her orthodox belief against images, the Sacra- 
ment, the oath, etc., is put to death in prison, or 
otherwise, A. D. 1430. 

In a note, for the years 1431, 1436, 1439, and 
1450, it is stated how Paul Crau, Thomas Rhedo- 
nensis, Augustine de Roma, Alanus Chartetius, and 
others, opposed the Roman church with spiritual 
weapons ; and what happened to them on this 
account. 

Very many Christians called Waldenses, are put 
to death for the faith, at Eichstaedt, in Germany, 
A. D. 1455. Then follows a note concerning Lau- 
rence de Valla, John de Wesalia, George Morgen- 
stern, Stephen Brulifer, etc., who, in the years 
1465, 1470, and 147 1 maintained their belief in 
opposition to the Roman Babylon; and what they 
had to suffer on this account. 

The last Waldensian martyr in this century is 
Stephen, an elder of their church, who loses his life 
for the faith, by red-hot coals, at Vienna, in Austria. 

A severe inquisition, instituted by the Spaniards 
against the believers and all who opposed the 
Roman church, is circumstantially shown, for the 
year 1492. 

In a note, for the years 1494, 1498, and 1499, 
mention is made of John Bougton, Jerome Savon- 
arola, Paul Scriptor, etc.. who declared against the 
Roman church; and what happened to them on 
this account. With this we conclude our account 
of the martyrs in the fifteenth century .] 



The times in this century are distressing. The 
places of the world, though very large, are never- 
theless very small and narrow for the pious. The 
holy confessors of Jesus, who seek to live according 
to the Gospel, find no rest anywhere. It seems that 
the earth, which ought properly to be a dwelling- 
place for the good, is possessed only by the wicked. 



328 



MARTYRS MIRROR. 



Is it not a matter of astonishment, and not less 
to be lamented: England,* which of old has been 
supposed to have derived her name from the good 
angels of heaven, is now found to be a pool of 
infernal and wicked spirits; for the saints of God 
are cruelly put to death there; to which Smithfield, 
at London, the murderous prison at Saltwoden, 
and the place of execution at Norwich, can bear 
testimony. 

France, which used to be called a free and frank 
country, yea, a kingdom of liberties, is now so 
devoid of freedom for the consciences of the true 
believers, that scarce a corner is found there, where 
they may confess their faith or practice their worship. 
At Montpellier they are hurried to the place of exe- 
cution, and in other places they are likewise miser- 
ably put to death. 

Germany is occupied by Non-Germans, that is, 
by ignorant and unreasonable men, who do not fear 
to resist the will of God, and to imbrue their hands 
in the blood of God's saints. At Eichstaedt they are 
murdered; at Vienna, in Austria, they are burnt. 

Flanders, this most beautiful and pleasant coun- 
try, upon which, from of old, the gracious blessing 
of the Lord descended as a refreshing shower and 
morning dew, is utterly ungrateful to the Lord, and 
acknowledges none of the benefits enjoyed; but there 
God is touched in the apple of his eye. O awful 
matter ! the pious witnesses of God are placed alive 
into the fiery flames. 

It is time that we begin to give some account of 
this matter, lest some should doubt what we have 
said. 



OF A BLOODY DECREE, PUBLISHED IN ENGLAND 
AGAINST THE CONFESSORS OF THE HOLY GOS- 
PEL; IN CONSEQUENCE OF WHICH MUCH 
BLOOD WAS SHED AMONG THEM, 
A. D. I4OI. 

Tyrants generally find a reason for their tyranny, 
in the orders which they have received from their 
superiors in authority; this is for them a wide cloak, 
which can cover much evil. In the meantime they 
vent their anger, yea, rejoice in their wickedness, 
while the unoffending and innocent have to suffer. 

Now, if this would obtain only with the worldly, 
what would it matter, knowing that they are worldly- 
minded; but even the so-called ecclesiastics or clergy, 
who are credited with everything good, are guilty 
in this matter. 

All this is briefly shown, in the beginning of the 
fifteenth book of the Chronijk van den Ondergang 
der Tyrannen, with these words: "In the year 
1 401 a decree was issued in England, against the 
confessors of the Gospel, or those who gave them 
assistance or showed them favor; in consequence of 
which much innocent blood was shed by the ecclesi- 
astical prelates, priests, and monks of antichrist." 
See abovementioned chronicle, page 753, col. 1, 
from Hist. Adrian., fol. 85, Henr. Boxh., fol. 27. 

* Anglia, England; others, however, are of the opinion, that it 
comes from Augo, that is, to strangle, torment, distress, oppress, 
etc. ; or from Angustia, that is, a narrow and straitened place. 



WILLIAM SWINDERBY, BURNT FOR THE FAITH, AT 
LONDON, IN ENGLAND, A. D. 140I. 

In the year 1389 it occurred as old chronicles 
show, that one William Swinderby, a priest of the 
bishopric of Lincoln, was accused of certain opinions, 
and brought before the bishop of Lincoln, who ex- 
amined him concerning certain articles, in the church 
at Lincoln, according to the manner or order of the 
papal laws, agreeing with their usual ceremonies. 

His accusers were the monks, friar Roger Frisby, 
a Franciscan; friar John Hincely, an Augustinian, 
and Thomas Blaxton, a Dominican; whom he re- 
futed, in all their accusations, showing that the 
eleven articles which they brought against him, and 
which they alleged to have extracted from his 
sermons, were altogether false, or, at least, mixed 
with much untruth. 

But said monks, not content with his disavowal 
and explanation, opposed him so vehemently with 
their testimonies, that they declared to have con- 
victed him of the articles with which they had 
charged him. They brought with them into the 
city dry fagots, according to the English custom, 
to burn him, and would not release him until he 
had promised, or, from fear of death, firmly assured 
them, that he would not hold, teach, or preach said 
articles any more, neither secretly nor openly, on 
pain of incurring like punishment. They moreover 
drew up in writing a form, which he was to repeat 
from memory, by way of recantation; to which they 
compelled him by severe threats. John Fox, Mart. 
Angl. , ex Registro Hereford. 

But afterwards the aforesaid William Swinderby 
did nevertheless not cease preaching his belief, so 
that he was apprehended, by order of King Rich- 
ard II., in the fifteenth year of his reign, coinciding 
with the year 1392, and closely confined, by order 
of John, Bishop of Hereford, who had received this 
charge from the King. 

In the meantime he was examined in the faith, 
and it was found that he taught several articles 
which militated against the Roman church ; but 
which or what kind of articles these were, is not 
clearly expressed by the writers; yet it can be in- 
ferred from the confession of one Walter Brute, 
who, in the matter of faith, is compared to William 
Swinderby, by Abraham Mellinus and others: yea, 
they declare that Walter Brute was a champion 
and defender of William Swinderby' s articles, who, 
among others, maintained this article: "That it is 
not lawful for Christians to swear on any account, 
in any case, either by the Creator, or by his 
creatures. ' ' 

Concerning holy baptism, he made this confes- 
sion: "He (Christ) was buried that we might all, 
by baptism, be buried with him into his death; and 
that, having died unto sin (notice, this is not the 
work of children), we should live unto righteous- 
ness." 

As to his views in regard to all other articles, we 
have found them very scriptural, salutary and good. 
In regard to this, see John Fox. Angl. , page 440. 

It is certainly true, that William Swinderby' s 
articles of faith thus shone forth through their radi- 



MARTYRS MIRROR. 



329 



ance of divine truth, that the children of darkness 
(the Romanists) could not bear them, so that they 
finally, after a long and severe confinement, finished 
his trial, pronouncing sentence of death upon him, 
namely: that he should be executed with fire, that 
is, burnt alive, as a heretic, in Smithfield, London. 
This, it is stated, was done with him, twelve years 
after his first imprisonment. 



FURTHER OBSERVATION REGARDING HIS DEATH. 

Concerning the death of this pious man, a certain 
author gives the following account from John Fox: 
' ' Having received this commission and full power 
from the King, against William Swinderby, the 
bishop doubtless did his very best to procure his 
arrest without delay; however, he did not immedi- 
ately proceed with the execution of death against 
him, but kept him in prison for a long time. At 
last, A. D. 1401, he was burnt alive in Smithfield, 
at London." Second book of the Hist, of the Perse- 
cutions, fol. 505, col. 2, from John Fox, Hist. 
Angl., page 438, also, page 436. 

Again, A. Mellinus, page 515, col. 4: "Baleus 
also accords with this, saying that William Swin- 
derby, after his recantation, was strengthened in 
the confession of the divine truth, and was finally, 
A. D. 1401, burnt alive, in the sight of a great 
number of people, in Smithfield, at London." Bal. 
Cent. 6, Script. Britt., in Appe?id. ad Jo. 1, Horesb , 
page 493. 

Note. — A. D. 1405, John Wenschelberg now 
wrote against the superstition in popery, and also 
against the deception practiced by the priests. 
Among other things he related of a Bohemian 
priest, who had colored the host of the Sacrament 
(of the altar) with his own blood, and had per- 
suaded the people, that the blood had of its own 
accord mingled with the bread. "These are," he 
said, "the lying signs and false miracles of anti- 
christ." But what happened to him on this account, 
from the papists, we have not found in the old 
writers. Compare Joh. Munst., fol. 181, with Chron. 
van den Ondergang, page 758, col. 1. 



WILLIAM THORPE PUT TO DEATH AND BURNT FOR 

THE FAITH, AT SALTWODEN, IN ENGLAND, 

A. D. I407. 

Now, when the abomination of desolation, through 
the papists, began to exalt itself more and more over 
the true faith, it occurred, about A. D. 1397, that 
a godfearing, pious man, named William Thorpe, 
formerly a priest, was sorely persecuted for the truth 
of the Gospel, particularly for his belief against the 
sacrament of the altar, image worship, pilgrimages, 
the power of the priests, the swearing of oaths, etc. 

Of these articles of his accusation, especially of 
his belief against the swearing of oaths, and what 
is alleged against it by opponents, we have already 
given an explanation in the presentation of his faith. 

However, notwithstanding that he was already 
imprisoned, upon the intercession of some well- 



disposed persons, and through the fact that the 
archbishop of Canterbury, who had apprehended 
him, had fallen into disfavor with the King, he was 
released after the first persecution. But since this 
pious witness of God did not cease to preach against 
the Roman church, particularly against the swear- 
ing of oaths, (as divers old writers note), he was 
eventually, about A. D. 1407, apprehended at Sa- 
lopia, brought from there to Canterbury, and ulti- 
mately imprisoned in the castle of Saltwoden ; where 
the archbishop and the prelates beset him very hard, 
in order to draw him from his faith. 

In the meantime, a number of disorderly persons 
having crowded into the prison, some demanded 
that he should immediately be burnt; others, that 
he should forthwith be thrown into the sea, which 
was near by, and drowned. In this dreadful uproar, 
a priest from their midst fell upon his knees before 
the archbishop, entreating him, that he might do 
his utmost for this William Thorpe, to convert him, 
by the reading of his matins or morning prayers, 
which he should perform for him, saying: "I vent- 
ure to promise that after three days he will change 
so remarkably, that he will not refuse to do any- 
thing for the archbishop." 

But the archbishop, filled with anger, raged on 
with undiminished fury, threatening the martyr, 
that he would see to it, that he should get his 
deserts. Thereupon, this pious witness of Jesus, 
as he refused to apostatize, was most cruelly mal- 
treated in the prison, in the castle of Saltwoden. 
Some hold that he was burnt soon after that severe 
examination, in the month of August of said year 
1407. SeeVignier, A. D. 1407, from Guil. Tindal; 
but Baleus is of the former opinion. Cent. 7, Script. 
Britt., cap. 42, in Guil. Thorp., page 538. 

Note. — A. D. 1410. At this time a tradesman 
was condemned as a heretic by the (Roman) bish- 
ops, and delivered to the secular judge; because 
he believed and said that the bread in the Lord's 
Supper was given for a memorial; thus denying 
transubstantiation, or the essential change of the 
bread into the body of Christ. For this he had to 
suffer the slow and dreadful death by fire. Compare 
Base. Temp., fol. 118. Hist, of the Mart. Adri., 
fol. 52, with P.J. Iwisck's Chron., page 763. 

That all this happened to him, because he, be- 
sides opposing the Roman superstitions, also held, 
that men may not swear at all, has already been 
stated, and is confirmed by F. H H, van de?i Loop 
der Werelt, page 99. Also, P.J. Twisck, Chron., 
page 758. 



CATHARINE OF THOU, IN LORRAINE, BURNT FOR 

THE FAITH, AT MONTPELLIER, IN FRANCE, 

A. D. 1417. 

On the second of October, about two o'clock in 
the afternoon, it occurred at Montpellier, in France, 
that a certain sentence of death was pronounced, 
and executed the same day, upon an upright and 
godfearing woman of Thou, in Lorraine, named 
Catharine Saube, who, loving the Lord her Savior 
more than her own life, steadfastly fought through 



330 



MARTYRS MIRROR. 



death, and, pressing her way through the strait 
gate* into the spacious mansions of heaven, left 
flesh and blood on the posts, in the burning flames, 
on the place of execution, at Montpellier. 

The history of Catharine Saube is, as old writers 
testify, faithfully extracted from the town-book ol 
Montpellier, commonly called Talamus ; which 
word, Chassanion thinks, has been corrupted by 
passing from one language into the other; and that 
by the Jews, who at that time resided in great 
numbers in France, especially at Montpellier, it was 
called Talmtid, which among the Hebrews or Jews, 
signifies a very large book or roll containing many 
and various things. Hence it may very easily have 
been the case, that the French, after the manner of 
the Jewish Maranes, who lived among them, errone- 
ously called the word Talmud, Talamus, meaning 
to designate thereby the large book containing the 
civil records of the burgomasters of Montpellier. 
From this town-book, the following acts were faith- 
fully translated, from the ancient language of Mont- 
pellier into the French tongue, by a trustworthy 
person of Languedoc, and in Englishf read as 
follows : 

"On the 15th day of November, A. D. 1416, 
after mass had been read in the parish church of 
St. Fermin, at Montpellier, Catharine Saube, a 
native of Thou, Lorraine, came into that church, 
to present herself. About fifteen or sixteen days 
previously, she had asked the lords and burgo- 
masters of that city, for permission to be shut in 
with the other recluses in the nunnery on the Lates 
road. 

The aforesaid lords and burgomasters, and all 
manner of trades-people, together with over 1500 
towns-people, men as well as women, came to the 
church, in this general procession. Said burgo- 
masters, as patrons, that is, fathers and protectors 
of the recluse nuns, conducted said Catharine, as 
a bride, to the abovementioned cloister, where they 
let her remain, shut up in a cell, after which they 
all returned home together." Acta Gallica Ibid, 
in Martyrolog . Gallico. 

See, these are the identical words of the extract 
or copy taken from the town-book; we let the 
reader judge, as to what was her reason in apply- 
ing for admittance into the nunnery. Certainly, 
some did not presume so badly, who have main- 
tained, that experiencing in her heart the begin- 
nings of true godliness proceeding from an ardent 
faith, she was impelled by a holy desire to reveal 
to the other recluse nuns the true knowledge of 
Christ Jesus; finding herself sufficiently gifted by 
the Lord, to do this. This is very probable; since 
credible witnesses have declared that in said book 
Talamus it was also recorded, that some time after 
the death of Catharine Saube, the whole convent 
in which said Catharine had been . confined was 
burnt, together with all the nuns; doubtless on ac- 
count of their religion. 

The same public records state, that the year 
following, A. D. 1417, on the second of October, 

* "Enter ye in at the strait gate. Because strait is the gate, and 
row is the way which leadeth unto life." Matt. 7 : 13, 14. 
f •' In our Butch," says the original. 



about two o'clock in the afternoon, when M. Ray- 
mond Cabasse, D. D., of. the order of Jacobine or 
Dominican monks, vicar of the inquisitor, sat in 
the judgment-seat, under the chapter which is be- 
side the portal of the city hall at Montpellier, in the 
presence of the Bishop of Maguelonne, the Lieu- 
tenant governor, the four orders, yea, of all the 
people, who filled the whole city hall square, he 
declared by definite sentence, that the aforesaid 
Catharine Saube, of Thou, in Lorraine, who, at her 
request, had been put into the cloister of the re- 
cluses, was a heretic, and that she had disseminated, 
taught and believed divers damnable heresies against 
the Catholic faith, namely: "That the Catholic (or 
true) church is composed only of men and women* 
who follow and observe the life of the apostles." 
Again: "That it is better to die, than to anger, or 
sin against God." Again: "That she did not wor- 
ship the host or waferf consecrated by the priest; 
because she did not believe that the body of Christ 
was present in it. ' ' Again : ' ' That it is not neces- . 
sary to confess J one's self to the priest; because it 
is sufficient to confess one's sins to God; and that 
it counts just as much to confess one's sins to a 



discreet, pious layman, as to any chaplain or priest. 

'That the 
life. 



Again : 



will be no purgatory after this 



Said town -book Talamus contained also four 
other articles with which Catharine was charged, 
or at least which she professed; from which it can 
be inferred that she rejected not only many papal 
institutions, but among these also infant baptism. 
The extract from the aforesaid town-book, con- 
cerning these four articles, reads literally as follows: 

1. "That there never has been a true pope, cardi- 
nal, bishop, or priest, after the election of the pope 
(or bishop) ceased to be done through miracles of 
faith or verity. 

2. "That wicked priests or chaplains neither can 
nor may consecrate the body of Christ, though they 
pronounce the sacramental words over it. 

3. "That the baptism which is administered by 
wicked priests, is of no avail to salvation. 

4. ' ' That infants which die after baptism, before 
they have faith, are not .saved; for they do not be- 
lieve but through the faith of their godfathers, god- 
mothers, parents, or friends." 

These are the last four articles found in the town- 
book of Montpellier; from which it certainly is 
clearly evident, how very bold, ardent, and pene- 
trating the faith of this woman was; so that she did 
not stop short of attacking even the Pope, the 
priests, and the superstitions practiced by them, 
and convincing them with God's truth. For, when 
she says, in the first article, that ' ' there never has 
been a true pope," etc., what else did she indicate, 
than that there never has been a true pope, cardi- 
nal, bishop, or priest in the Roman church, seeing 



* Here no third class of members of the church of Jesus Christ 
is mentioned, namely, infants ; but only men and women, that is, 
believing and obedient persons. 

t Though she calls the bread of the Supper the host, yet she 
does not acknowledge, that the body of Christ is present in it ; 
hence she refused to worship it. 

% The confession recognized by her, is not according to papistic 
manner, but agreeable to the teaching of James 5: 16: "Confess 
your faults one to another, and pray one for another, that ye may 
be healed." 



MARTYRS MIRROR. 



331 



the election of the pope was never done through 
miracles of faith or verity ? 

Secondly, when she says, that ' ' Wicked priests or 
chaplains neither can nor may," what else does she 
mean to say than that wicked priests, who are not 
holy themselves, need not imagine at all (which 
is nevertheless believed in popery), that by uttering 
a few words they can consecrate a piece of bread, 
yea, transform it into their God and Savior? which, 
Catharine had declared before, could not even 
be done by priests of upright life; for therefore she 
would not, as she said, worship the wafer conse- 
crated by the priest, because she did not believe that 
the body of Christ was present in it. 

Thirdly, when she says, that ' ' The baptism which 
is administered by wicked priests is," etc., what 
else does this indicate than that the shameful life of 
the priests destroys the ministry itself, and that as 
little as the words which they pronounce over the 
host, tend to consecrate it, just as little tends the 
baptism practiced by them to salvation ? 

Fourthly, when she says, that ' ' Infants whfch die 
after baptism," etc., what is this but to say that in- 
fant baptism is not necessary to salvation, yea, con- 
duces in no wise to it ? because infants themselves do 
not believe, only their godfathers, godmothers, 
parents or friends, in their stead; but that to be 
saved, one must believe himself, and be baptized 
upon this belief, as the Lord says, Mark 16: t6; for 
the faith of another cannot help any one in the 
world, and consequently, cannot help infants to sal- 
vation. 

Now; when this pious heroine of God would in no 
wise depart from her faith, sentence of death was 
finally pronounced upon her; and having been led 
to the place of execution, she was burnt, at Mont- 
pellier, in the afternoon of October 2d, 1417. 

Concerning her sentence and death, the town 
book of Montpellier contains the following words, as 
translated from the original into the Dutch (now 
into the English): "Having pronounced this sen- 
tence upon her, the vicar of the inquisitor, M. Ray- 
mond, delivered her into the hands of the bailiff, 
who was provost or criminal judge of the city. The 
people entreated him much in her behalf, that he 
would deal mercifully with her; but he executed the 
sentence the same day, causing her to be brought to 
the place of execution, and there burnt as a heretic, 
according to law. ' ' 

These are the words of the aforesaid Talamus, 
or town book, which also contains this further ad- 
dition: "That the bishop of Maguelonne, after 
singing a common mass, also preached a sermon 
before the members of the council, concerning 
Catharine Saube, against many who said that the 
sentence of death had unjustly been passed upon 
her; and rebuked the indignation of those who 
spoke against this sentence, with very vehement and 
severe words. ' ' 

This is briefly the extract concerning the martyr- 
dom of this godfearing woman, by which many 
ignorant, plain pleople were prompted in their 
hearts to examine the truth a little nearer, and to 
apprehend the light of the Gospel in the midst of 
these dark times, which God blessed, as shall be 



seen hereafter. See also the second book of the 
History of the Persecutions, fol. 572, col. 2 — 4. Also 
fol- 573. col. 1. Also Hist. Mart, by/ S , edition 
1645, fol. 40. 



A GREAT NUMBER OF CHRISTIANS CALLED WAL- 

DENSES, BURNT FOR THE FAITH, 

IN FLANDERS, A. D. 1421. 

Now when the children of light, who confessed 
the doctrine of the Waldenses, in the midst of the 
darkness of popery,* began to lift up their hands 
more and more, in the Flemish countries, and 
to combat with the power of the word of God the 
errors of the Roman church, and to reject princi- 
pally papal authority, the mass, transubstantiation, 
pilgrimages, the invocation of saints, purgatory, in- 
fant baptism, the swearing of oaths, revenge towards 
enemies, etc., as we stated concerning the belief of 
the Waldenses, in the account for the eleventh cen- 
tury; the prince and king of darkness, through the 
instrumentality of his satellites, laid his hands on 
them, and ultimately brought the matter so far that 
very many who would in no wise, neither for life nor 
for death, apostatize, were condemned to be burnt 
alive, which was also done with them ; and thus they 
endured the trial of their faith with great steadfast- 
ness, in the fire, at Donau, in Flanders, in the year 
1 42 1. Wherefore the captain of the faith, Jesus 
Christ, shall hereafter eternally crown them, as pious 
champions, with the unfading crown of honor, ac- 
cording to his promise: "Be thou faithful unto 
death, and I will give thee a crown of life.' ' Reve- 
lation 2: 10. 

Of the sacrifice of these friends, mention is also 
made in the second book of the History of the 
Persecutions, p. 577, col. 4, where it says: "At 
Donau, in Flanders, A. D. 1421, a great number 
was discovered, who professed the doctrine of the 
Waldenses, many of whom, remaining steadfast, 
were burnt alive." Also, Vignier, Hist. Eccl., in 
the year 1421, ex Monstrelets. 

Note. — Whether those of Dort, in Holland, were 
also guilty at this time, of the blood of the saints, 
we have not been able to ascertain; nevertheless, the 
Lord severely chastised them in this year, 1421, so 
that, through heavy floods, the city became an 
island, and was deprived of seventy-two villages that 
lay round about, and were all swallowed up in the 
water. 

Hence, the following inscription is found carved 
on the outside of the Speuy Gate of said city, over 
the arch, in blue stone: 

" 'All land and water which here you see, were 
Seventy-two parishes, chronicles state, 
Swallowed by water 1 s resistless power; 
Thousand four hundred seventy-one by date." 

This event is so generally known, and has been 
described by so many authors, that I deem it unnec- 
essary to add anything by way of confirmation. A 
sad thing for the place of our birth. 



* The people which sat in darkness saw great light: and to them 
which sat in the region and shadow of death, light is sprung up. 



332 



MARTYRS MIRROR. 



Note. — A. D. 1423. — At this time, writes P. J. 
Twisck, Henry Gruenfelder was burnt for the truth, 
in the city of Regensburg, in Germany; and shortly 
after, in the same city, Henry Rathgeber. Chron. , 
p. 787, col. 1, compared with Georg. Pac, cap. 11. 

A. D. 1425. — About this time Peter Torea was 
executed at Speyer, in Germany, and others in 
Roman countries; because they confessed the truth 
and opposed the Roman superstitions. Compare 
the last mentioned Chron., p. 788, col. 2, with 
Georg. Pac, cap. 11. 

A. D. 1427. — At this time, Jerome Savonarolo, 
of Ferrara, preached throughout Italy that the Pope 
was the antichrist; for which he was burnt at Flor- 
ence. He wrote some meditations on the 51st and 
80th psalms, in which he reproves the tyranny of 
the Pope and his clergy, saying that they are the 
boars and wild beasts of the field, which, according 
to the words of David, have devoured and utterly 
destroyed the Lord's vineyard, and wholly sub- 
verted the church of God. In the last mentioned 
Chron., p. 762, col. 2, compared with Georg. Pac, 
cap. 11. 



WILLIAM WHITE, FATHER ABRAHAM OF CHOL- 

CHESTER, AND JOHN WADDON, BURNT FOR 

THE FAITH, AT NORWICH, IN 

ENGLAND, A. D. 1428. 

When the light of the Gospel began to break forth 
with power also in England, so that some persons 
not only believed and adhered to, but also taught 
and propagated the truth of Christ, the Romanists, 
proving themselves children of darkness, evinced 
their old nature towards these people, inasmuch as 
they informed the King of England, then only a 
child of six years, of this matter, aiming to provide 
against it. 

Thus it happened A. D. 1428, that this child- 
king, induced by the fathers and heads of the 
Roman church, immediately resolved to give orders 
to the officers appointed thereto, to apprehend these 
persons and all who were of their persuasion, in or- 
der that they might be punished according to the 
laws of England. 



COPY OF THE LETTER OF KING HENRY VI., TO 
JOHN EXTOR, AND JACOLET GERMAINE, GOV- 
ERNORS OF CHOLCHESTER, TO APPRE- 
HEND WILLIAM WHITE AND 
HIS ADHERENTS. 

"Henry, by the Grace of God, King of England 
and France, Lord of Ireland, to his Beloved friends, 
John Extor, andjacolet Germaine, Governors of the 
Castle at Cholchester, greeting: 

" Be it known unto you, that, perfectly relying on 
your fidelity and prudence, we have charged you, 
both together and each separately, to arrest and ap- 
prehend William White, priest, and Thomas, chap- 
lain, formerly at Settling, in the county of Norfolk, 
and William Northampton, priest, and all others 



that are suspected of heresy, whoever they may be> 
and wherever they may be found, whether in free 
cities or without; and to send them, as soon as you 
have apprehended them, to our nearest jails or pris- 
ons, until we shall have given orders for their 
release. 

' ' And, therefore, we charge you strictly to keep 
a close surveillance on the aforesaid persons, and to 
faithfully observe the above in the manner stated 
before. 

' ' We likewise command and charge each and all 
of our justiciaries, who have the care of the common 
peace, as mayors, margraves, bailiffs, constables, 
and all our other faithful officers, by the contents of 
these presents, that they render you, both together 
and each separately, good assistance, and help and 
advise you to execute the preceding command, as 
becometh them. 

" In witness of this, we have ourselves caused our 
letters patent to be executed, and have signed them 
at Westminster, the sixth day of July, in the sixth 
year of our reign, coinciding with A. D. 1428." See 
John Fox, Angl., p. 607. 

In old records we find that by virtue of this com- 
mission of the King, John Extor, who was one 
of these commissaries, shortly afterwards appre- 
hended six persons at Bungay, in the bishopric 
of Norwich, and delivered them into the custody of 
William Day and William Rowe, constables of the 
city of Bungay, to be brought within ten days to 
the castle of Norwich. 

"The names, however, of these six persons," 
writes John Fox, ' ' owing to the age of the writing, 
had almost entirely faded out, so that they could 
not well be read, except three or four." But what 
further transpired with them, and what sufferings or 
death befell them, we do not find clearly expressed. 

In the meantime there were also apprehended and 
brought to Norwich, three eminent and virtuous 
men, namely, William White, formerly a priest, 
Father Abraham of Cholchester, and John Waddon, 
who, after preceding examination, made confession 
of the following articles : 



CONFESSION OF FAITH OF SAID THREE MARTYRS, 

TOUCHING THEIR BELIEF AGAINST 

THE ROMAN CHURCH. 

1 . " That the children of Christians are sufficiently 
baptized in the blood of Christ, and, hence, need 
not be baptized with water. 

2. ' ' That no tithes need be given to the pastors of 
the Roman church. 

3. ' ' That marriage properly consists in the con- 
sent or agreement of union between man and 
woman (with rejection, as it seems, of the supersti- 
tions which the Romanists are wont to observe in 
connection with it). 

4. "That auricular confession is not necessary, 
and that one need not go and confess to the priests, 
but to God alone; since no priest has power to for- 
give a sinner his sins. 

5. "That no priest has power to make the body 
of Christ, or to consecrate it in the sacrament of the 



MARTYRS MIRROR. 



333 



altar; but that after the words are pronounced, there 
still remains purely material bread, just as it was be- 
fore. 

6. ' ' That each and every Christian believer is a 
priest before God. 

7. "That no one is bound on pain of damnation 
to observe lent or any other fast days commanded 
by the Roman church. 

8. ' ' That the Pope is the antichrist, and his prel- 
ates disciples of antichrist; and that the Pope has no 
authority to bind or loose on earth. 

9. "That it is lawful for all Christians to perform 
bodily works on holidays, except sins. 

10. "That it is lawful for priests to marry. 

11. " That the excommunications and ecclesiasti- 
cal punishments decreed by the prelates are not to 
be regarded. 

12. "That' in particular cases it is not lawful 
to swear. 

(Note — This article seems not to have been re- 
corded correctly by the notary; for it appears that 
these people prohibited the oath not only in partic- 
ular cases, but in any wise, seeing the following 
martyress, Margaret Backster, pronounces these 
men faithful preachers of the word of God, and con- 
fessed herself, that one might not swear at all, 
neither by God, nor by, etc. ) 

13. " One ought not to go on pilgrimages. 

14. "That no worship at all is to be bestowed 
upon images, the crucifix, Our Lady, or any other 
saint or saintess. 

15." That the holy water consecrated by the priest 
in the church, is not holier or more efficacious than 
any other river or spring water; because the Lord 
blessed all waters together after their creation. 

16. "That the death of Thomas Becket (arch- 
bishop of Canterbury), was neither meritorious nor 
holy. 

17. "That relics consisting in bones of the dead 
may not be worshiped, exhumed, placed on altars 
in the church, or inclosed in chests. 

18. "That prayers made in every place are 
equally acceptable to God. 

19. "Saints should not be worshiped, but God 
alone. 

20. "That bells and hand-bells in church, are 
instituted for no other purpose than to fill the purses 
of the priests. 

21. "It is no sin to oppose the commands of the 
(Roman) church. 

22. "That the (true) Catholic church is only the 
congregation of the beloved children of God." 

These are briefly the principal articles which they 
together unanimously maintained, and whereupon 
they also suffered death, inasmuch as they, after 
severe examination and manifold torments, refusing 
to apostatize, were condemned to be burnt alive; 
which also took place with them, namely, first with 
William White, in September, 1428, in the city 
of Norwich, and then with father Abraham, and 
John Waddon, who, having commended their souls 
into the hands of God, offered up a living and holy 
sacrifice, acceptable unto God . 



ACCOUNT OF THE IMPRISONMENT AND DEATH 
OF SAID MARTYRS. 

Concerning the imprisonment and death of Wil- 
liam White, as also of father Abraham and John 
Waddon, we find the following account in the writ- 
ings of John Fox: "William White, who instructed 
these people in the light of the Gospel, in the 
county of Norfolk, for the space of about four 
years, until he, as already stated, was apprehended 
by virtue of the aforesaid letter of the King, and 
brought before William, bishop of Norwich, by 
whom he was convicted and condemned on these 
and other articles, thirty in number, was burnt alive 
in the city of Norwich, in the month of September, 
A. D. 1428, under King Henry VI., then but a 
child of six years. 

"Having arrived at the stake, and"about to open 
his mouth to address and admonish the people, and 
to confirm them in the truth, one of the bishop's 
servants struck him on the mouth, thus compelling 
him to remain silent." 

Thus did- this godly man receive the crown of 
martyrdom, and ended this temporal life, to the 
great sorrow of all pious Christians in the county of 
Norfolk. His aforesaid wife, Johanna, who, accord- 
ing to her feeble ability, followed in the footsteps of 
her husband by scattering said doctrine everywhere, 
and confirming many in the truth of God, had to 
suffer much on this account, in the same year and 
from the same bishop, as Thomas Walden himself 
confesses, who, besides others, was present at the 
examination and condemnation of said William 
White. 

About the same time there were also burnt the 
aforesaid father Abraham of Cholchester, and John 
Waddon, priest, on account of the same articles 
mentioned above. Besides these, very many other 
godly men were most cruelly put to death. Second 
book of the History of the Persecutions, fol. 582, 
col. 4, and/<?/. 583, col. 1, from John Fox, in Actis 
Guil. Wliite. Also from Bal., in Guil. White, in 
Append. 



SPECIAL ACCOUNT OF WILLIAM WHITE, TOUCHING 
HIS DOCTRINE, SUFFERING AND DEATH. 

In the fifteenth book of the Chronijck van den 
Ondergang, page 788, are found the following 
words : ' ' William Wicht, or William White, a 
learned, upright, honest, and eloquent man, a priest 
in England, forsook his ministry, and published the 
Gospel, by writing, preaching, and teaching, say- 
ing: 'that forgiveness of sins must be obtained from 
God Almighty alone; that the unmarried life of the 
Pope and his clergy was the very satanic state, and 
a severe captivity of antichrist; and that the hooded, 
striped and shaven clergy were the mercenaries and 
servants of Lucifer.' " 

But upon being apprehended, he renounced his 
doctrine, A. D. — . Subsequently, however, he be- 
came re-established, and pious, and stronger, in the 
doctrine, and very boldly suffered burning for his 
confession, at Norwich, in England, A. D. 1428. 



334 



MARTYRS MIRROR. 




WILLIAM WHITE BURNED AT NORWICH, ENGLAND. 



Compare this with Hist. Andr. Hondorf, fol. 35. 
Vincent. Cat. , fol. , 1 34. Georg. Pac. cap. 1 1 . 

Note. — Three years previous to the death of this 
martyr, A. D. 1425, a miserable persecution was 
raised by the Romanists against some orthodox 
Christians; concerning which the following account 
is found, for the year 1425: "About this time, Peter 
Torea was executed at Speyer, in Germany, and 
many others in the Roman countries; because they 
confessed the truth or opposed the Roman super- 
stitions." Georg. Pac, cap. 11, compared with 
P.J. Twisck, Chron., page 788. 



MARGARET BACKSTER, IMPRISONED UNTIL DEATH, 

OR PUT TO DEATH IN PRISON, IN ENGLAND, 

A. D. 1430. 

According to old chronicles, about A. D. 1430, 
a godfearing woman, named Margaret Backster, 
was apprehended in England, for the truth of the 
Gospel of Christ; and as she would not apostatize, 
it seems, she was imprisoned until death, or put to 
death in prison; which, though it has remained 
partly hidden before men, God will make manifest 
in that last, great and terrible day; so that those 
who have secretly suffered for the name of Christ, 
shall then be openly rewarded and crowned; and 
those who have secretly shed the blood of the 
saints, shall be banished with open shame from the 



face of God, to be tormented, as they have tor- 
mented others, yet without ceasing, for ever and 
ever. Rev. 14:11. " Then shall we discern between 
the righteous and the wicked." Mai. 3:18; Wis. 
5:1, 2; Matt. 5:46. 



CONCERNING THE ACCUSATIONS BROUGHT AGAINST 
THIS WOMAN, WE HAVE FOUND THE FOL- 
LOWING ACCOUNT IN OLD WRITERS. 

Margaret Backster, wife of William Backster, was 
accused by Johanna (wife of Cleveland), of divers 
articles, as, of having told her, that she should not 
swear at all, neither by God, nor by Our Lady, nor 
by any saints or saintesses. 

Again : That she, the deponent, upon being asked 
by Margaret Backster, what she did every day in 
church, answered, that she knelt before the crucifix, 
repeated five Pater-nosters, and read as many Ave 
Marias in honor of Our Lady. Whereupon Marga- 
ret replied: "You do very wrong in kneeling or 
praying before such images as stand in the church; 
for God dwells not in such churches, nor will he 
come down from heaven; neither will he give you 
any more a reward for such prayers, than a taper 
which is placed under the cover of the font, can give 
light at night, to those that are in the church." 

Again: Said deponent, Johanna Cleveland, being 
asked by Margaret, what she believed respecting 






MARTYRS MIRROR. 



335 



the sacrament of the altar, said, that the sacrament 
of the altar, after the consecration, is the true body 
of Christ, in the form of bread. Whereupon Marga- 
ret said to her : ' ' Your belief is vain ; for if this sac- 
rament were God and the true body of Christ, there 
would be a countless number of gods, since a thou- 
sand priests and more, make a thousand such gods 
every day, and then eat them." 

Again: She said she knew for certain, that the 
vengeance of God would speedily come upon the 
Bishop of Norwich, and others, who had caused the 
death of father Abraham, William White, and John 
Waddon, faithful preachers of the word of God, and 
of many other godly men with them. 

She also declared, that she had seen how one of 
those servants of Caiaphas smote William White on 
the mouth or lips, when he was about to be put to 
death, and wanted to address the people, and ad- 
monish them for the last time; and that he (that 
servant) stopped his mouth, so that he could not at 
all declare the will of God. From John Fox, Hist. 
Angl. 

Then follow various other articles, believed and 
confessed by her, in opposition to the belief of the 
Roman church, and militating against images, the 
power of the priests, the forty days' fast, pilgrim- 
ages, the mendicancy of the monks, too numerous 
to mention. 

These, then, are the principal and most remarka- 
ble things extracted by John Fox from the old rec- 
ords concerning Margaret Backster ; but since in 
said records no mention was made as to what befell 
her after these accusations, or what became of her, 
he did not venture to state it; however, it is sup- 
posed, as some write, that they put her to death 
secretly in prison, or imprisoned her until death, 
since no mention is made of her penitence or apos- 
tasy. Second book of the Hist, of the Persecutions, 
fol. 583, from_^. Fox. Angl., page 610. 

Note. — A. D. 1431, one Paul Craus, in Scot- 
land, was apprehended by Bishop Henry, because 
he rejected auricular confession, the invocation of 
the saints, the idolatrous sacrament, etc. And as he 
would not depart from the truth confessed, he was 
finally sentenced to the fire, and burnt on the thir- 
tieth of June, of the same year. Compare Vine. 
Cal., fol. 368. Georg. Pac., cap. 11. Herm. Mod., 
fol. 274, with the Chron. van den Ond., page 796; 
also, A. Mell., fol. 584, col. 1, ex Hist. Scoticae, 
lib. 17. 

A. D. 1436, five years after, one Thomas Rhe- 
donensis, a Frenchman, out of Christian zeal , went 
to Rome, hoping there to preach the pure doctrine 
of Christ. But when he found the opposite there, 
and noticed the great abominations, hypocrisy, and 
pomp, he could not forbear reproving the cardinals 
and ecclesiastics for their ungodly life, saying, that 
they ought to live modestly and virtuously like 
Christ and the apostles. By this he speedily drew 
upon him the envy and wrath of said persons, so 
that he was led before Pope Eugenius, and there 
cast into prison; where he was greatly tormented, 
yea, ultimately, sentenced to the fire, and burnt. 
Compare the last mentioned chronicle, page 800, 



col. 2, with Vine. Cal., fol. 145.' Georg. Pac, 
cap. 11. 

A. D. 1439, there was condemned as a heretic, 
in the council of Basel (where the feast of the Con- 
ception of Mary was instituted and established), a 
certain upright man, named Augustine de Roma; 
but as to what happened to him after said condem- 
nation by the council, has not been mentioned by 
the writers from whom we have quoted this. See 
the authors cited above. Also, P. J. Twisck, 
Chron., page 808. 

A. D. 1450, Alanus Chartetius wrote a book 
respecting the fruits reaped by the church from the 
unmarried life of the priests; by which he greatly 
reproved and censured the abuses in the church of 
the Romanists. See further on. In the same year, 
Peter de Luna opposed the Pope and the ecclesias- 
tical power, and openly wrote against them, and 
was therefore also condemned as a heretic. From 
Joh. Munst, fol. 182. There were also at this time, 
many learned men, who discountenanced purgatory, 
confession, letters of indulgence, the mass, vigils, 
etc. ; which, to all appearance, caused them much 
misery according to the body; but as we have n<5t 
found the particulars in regard to it, we will pass 
them by. Compare the account of Fortalius Sid<zus 
with the last mentioned chronicle, page 823, col. 2, 
at the foot, and page 824, col. 1, at the top. 



VERY MANY CHRISTIANS CALLED WALDENSES, PUT 

TO DEATH AT EICHSTjEDT, IN GERMANY, 

A. D. 1457. 

After the church of God in Germany had enjoyed 
peace for a season, so that she, as it appears, began 
to grow, flourish, and increase, the thorns of per- 
secution immediately arose over her; inasmuch as 
in the year 1475, particularly in the bishopric of 
Eichstaedt, through the envy of the Romanists, 
her meetings were broken up, the believers appre- 
hended, and all who remained steadfast, sentenced 
to death; who, in great numbers, from love to their 
Savior, and especially for the salvation of their own 
souls, gave their bodily life unto death, thus sealing 
with their blood, the truth which they had confessed 
at baptism before many witnesses ; for which the 
Lord, hereafter, shall give to them, as triumphant 
conquerors, paims into their hands, place crowns 
upon their heads, and put a new song of praise into 
their mouths, so that for all their suffering they shall 
rejoice, shout, and be glad forever". 

Touching the offering up of these friends of God, 
we have not been able correctly to ascertain it, 
namely, whether they perished by water, fire, or the 
sword; except that they were put to death for the 
doctrine of the Waldenses. Of their suffering and 
death, mention is also made in the second book of 
the Hist, of the Persecutions, fol. 590, col. 4, from 
Vignier Hist. Eccles., A. D. 1457. 

The abovementioned author, or his printer, has 
made a chronological error, putting A. D. 1475 in- 
stead of A. D. 1457. Then follows: "A. D. — — , a 
great number of Christians professing the doctrine 



336 



MARTYRS MIRROR. 



of the Waldenses, were discovered and apprehended 
in the bishopric or within the jurisdiction of Eich- 
stsedt, in Germany; very many of whom were put to 
death. ' ' 

This year, 1457, P. J. Twisck fixes as the date 
of this event, though he does not make mention of 
their death, but only of their severe persecution. 
Chron., page 829, col. 2, calling the scene of their 
persecution Richstadt, instead of Eichstaedt. 

Note.— A. D. 1465. At this time, Laurence Valla, 
a man of great learning, vigorously attacked the 
power and supremacy of the Pope, placing his sal- 
vation in the eternal merits of Christ. He reproved 
the vows and the lasciviousness of the monks, yea, 
declared publicly, that the Pope was the originator 
of all wars and dissensions; as also, that he had for 
sale not only worldly, but also spiritual goods, yea, 
even the (so-called) Holy Ghost. On account of this 
he was driven into banishment, and resided at Na- 
ples, where he died. Chron. van den Ond., p. 841, 
col. 1, from John Munst., fol. 192, Georg. Pac, 
cap. 1 1 . 

A. D. 1470. — John de Wesalia (that is, John of 
Wesel) now taught at Worms, that all believers are 
saved by pure grace, through faith in Jesus Christ ; 
and that the supremacy of the Pope is not to be 
regarded. He defended matrimony, and the dispen- 
sation of the Supper (called the Sacrament) under 
two forms, that is, with bread and wine. Human 
institutions, as fasts, letters of indulgence, least-days, 
pilgrimages, extreme unction, confirmation, auric- 
ular confession and satisfaction,* he utterly rejected. 
In short, he was regarded as a heretic, and, in the 
year 1479, condemned and burnt at Mentz. Com- 
pare Joh. Munst, fol. 196. Chron., Fra.,fol. 91, with 
the account in the Chron. van den Ond., page 847, 
col. 2. Others, however, make mention only of the 
burning of his books. See A. M, fol. 597; This 
the intelligent reader can easily distinguish, and, 
when necessary, reconcile. 

Again : Same year as above. George Morgen- 
stern wrote and taught at this time against the 
errors of popery and the manifold attires of the 
monks. He said that the world was full of monks, 
but that scarcely in one out of a hundred could a 
little virtue be found. Whether the monks and other 
priests received this in good part, we may readily 
judge, though we have learned nothing in regard to 
his suffering. Compare P. J. Twisck, Chron. , page 
847, col. i, with Catal. Test. Verit.,fol. 884. 



STEPHEN, AN ELDER OF THE WALDENSES, BURNT 

FOR THE FAITH, AT VIENNA, IN AUSTRIA, 

ABOUT A. D. 1471. 

About the year 1471, an awful persecution arose 
in and around Bohemia, against the old, orthodox 
Waldenses, whose orthodox confession we do not 
deem necessary to relate again. This persecution 
was excited by Johanna, the widow of King George 
of Bohemia, who, notwithstanding the death of her 
husband, earnestly solicited the princes of the realm, 



Or Penance imposed by the priest. — Translator. 



everywhere to exterminate not only those who were 
called Bohemian Brethren, but also the old Wal- 
denses. 

For this reason many went and sojourned in Aus- 
tria; but as it is peculiar to the rose of the church 
of God to bloom among the thorns, it happened that 
also there no liberty could be found ; so that the 
servants of antichrist, in the city of Vienna, in Aus- 
tria, laid their hands, fir^t of all, on Stephen, one 
of the elders of their church, besides raising a severe 
persecution over the believers in general. 

But since this pious man, as becomes a good 
shepherd of the flock of Christ, did not wish to give 
offense to his sheep, and would not flee from the 
wolf which threatened to tear them, nor would, for 
any torments, forsake either his office or his faith, 
sentence of death was finally pronounced upon him, 
namely, that he should be executed with fire, that 
is, burnt alive. This severe punishment of death he 
steadfastly endured, having commended his soul 
into the hands of God. Of this hero of Christ, men- 
tion is also made in the second book of the Hist, 
of the Persecutions, fol. 592, col. 4, thus: "At this 
time there were not many Waldenses in Bohemia, 
on account of the violent persecution ; but in Aus- 
tria there still lived some, who were likewise for the 
most part dispersed, because of the cruelty of the 
torments, and the terror of persecution, after Ste- 
phen, one of their elders, had been burnt alive at 
Vienna, in Austria. 

Note. — A. D. 147 1. Stephen Brulifer, a theolo- 
gian or divine, now maintained, that the doctrine 
was false, yea, a doctrine of Satan, which ascribes 
justification to the works and merits of men (who 
observe the religion ol the priests); as also, that the 
church has no power to institute new sacraments. 
On account of these and like doctrines, he had to 
leave Paris, and come to Mentz, where he is said 
to have died in the year 1490. See the books cited 
above; also, John Munst., fol. 199; also, the last 
mentioned chronicle, p. 851, col. 2. 

A. D. 1474. — D. V. P. Groningensis so clearly 
exposed at this time the darkness of popery that his 
friends called him a light of the world. Although 
he could expect nothing better, together with his 
fellow brethren, than fire and the sword ; yet he died 
in peace in the year 1490. P. J. Twisck, Chron., 
p. 855, col. 2, compared with Joh. Munst., Tract., 
fol. 198. 



SEVERE INQUISITION, INSTITUTED BY THE SPAN- 
IARDS, AGAINST THE BELIEVERS AND ALL 
WHO WERE OPPOSED TO THE ROMAN 
CHURCH. A. D. 1492. 

This century, it appears, could not close without 
a new inquisition, which the Spaniards invented, as 
had formerly been done by the Germans. It was 
first instituted against those of the Jewish, Moham- 
medan, and Saracenic profession, forasmuch as 
some of them, either through fear of persecution, 
or for some other reason, had accepted the Roman 
Catholic faith with the mouth, but whose sincerity 



MARTYRS MIRROR. 



337 



was doubted. But subsequently it extended to all 
who did not perfectly observe the Romish com- 
mands ; among whom the oft mentioned Waldenses 
and Albigenses were none of the least, since they 
not only held the Romish belief in small esteem, but 
were also directly opposed to it in nearly every 
point, except the twelve general articles. 

Concerning this, there is the following account : 
"Thus their (the Spaniards') first decree was, in 
regard to the inquisition, to proceed only against 
the Jews, Saracens, and Mohammedans; but subse- 
quently much greater power was given to the in- 
quisitors, to try and punish all who did not observe, 
in every particular, the ordinances of the Roman 
church, and the Catholic faith. Pope Sixtus IV. con • 
firmed this royal scheme. See the account in the 
Chron. van den Ond. , p . 900, col. 1 . 



TOUCHING THE INQUISITION ITSELF — THE 
NATURE OF THE SAME. 

The same writer then relates what the inquisition 
at this time was, and the manner in which it was in- 
stituted and executed ; concerning which we will 
give, not the exact words, as they are rather badly 
arranged, but only the sense, as nearly as we can 
possibly express it. He commences thus: ' ' In order 
to relate briefly, what the inquisition is, the reader 
must know, that it is an investigation and exami- 
nation of the faith, conducted by certain persons ap- 
pointed thereto (called inquisitors or fathers of the 
Holy Office), with such means as they please, and 
upon whomsoever they will, but particularly upon 
such persons as are denounced to them, or are sus- 
pected of erring in any article from the Roman 
church, or of holding any other belief. Those, then, 
whom they condemn as erring in this manner, are 
punished on body and property, according as the 
fathers of the Holv Office judge the points of their 
error of greater or lesser importance. ' ' Concerning 
this, read George Nigrimts ; also, Peter B or, in the 
Oorsprong van de Nederlandtsche Bcroerten, com- 
pared with the author mentioned last, same page, 
col. 2. 



CONCERNING THE PLACES IN WHICH THOSE WHO 
FELL UNDER THE POWER OF THE INQUI- 
SITION WERE IMPRISONED. 

As regards the place where each was separately 
confined and the narrowness of the same, it was as 
follows: If it is below, it is wet, damp, and filthy, 
so that it were better to call it a grave, than a jail 
or a prison. If above, it is warm in summer, yea, 
hot as an oven. When there are many prisoners, 
generally two or three are shut up together in each 
hovel or hole, who, when they lie down to rest, 
have not as much room left, as to once stir, save 
perhaps the space of a -foot, where stands a vessel 
for their necessities and a pitcher with water, to 
quench their thirst. Sitting and lying thus day and 
night in darkness, these miserable beings emaciate 



and pine away by hunger and grief, to such a de- 
gree, that scarcely the skin . remains over their 
bones ; besides that they are so severely tortured, 
racked and drawn with various cruel instruments, 
that their limbs are drawn from their joints. Same 
page. 



HOW THE INQUISITORS DELIVERED THE SO-CALLED 
HERETICS TO THE SECULAR JUDGES. 

Having condemned these people as heretics, after 
they had suffered a long season of misery, the in- 
quisitors make a show of mercy, and deliver them 
to the magistrates, with these words: "Whereas the 
Lords of this holy Tribunal (the inquisitors), have 
exerted all proper diligence, to bring back this se- 
duced person into the bosom of the Roman church, 
and have nevertheless accomplished nothing, he 
constantly remaining obstinate in his opinion, we 
hereby deliver him into the hands of the secular 
judge, to be punished according to the extent and 
import of the Roman laws. Still, we sincerely pray, 
that, if he show any sign of confession and repent- 
ance, he be treated with all clemency and mercy. ' ' 



HOW THOSE WERE DELIVERED WHO SEEMINGLY 
HAD RETURNED TO THE ROMAN CHURCH. 

But when the inquisitors have condemned any 
one, on account of so-called heresy, to the fire, 
who, from fear, or for some other reason, returns 
to the Roman belief, they deliver him to the secular 
judges with these words: "Whereas the holy Tri- 
bunal of the Inquisition cannot believe, that this 
man's conversion is sincere, and fears to admit a 
wolf in sheep's. clothing (notwithstanding his sup- 
posed conversion), we deliver him to the secular 
judges, earnestly entreating them, to deal in all 
mercy with this (accused) one, without breaking 
a limb or bone, or shedding a drop of his blood. ' ' * 
Compare with the sense of these words the above- 
mentioned chronicle, page 900, col. 2, and page 901, 
col. 1 ; also Hist. Georg. , lib. 6, Peter Bor, lid. 3. 
Oorsprong, fol. 9 — 12. Toneel Nicol.,fol. 87. Gnil. 
Mernla, fol. 947. Eman. Met., fol. 40. Retuald. 
Gonsalv. in Tract, on the holy Spanish Inquisition, 
throughout. Hist. Wenc, fol. 187. Chron. Ph. r 
Mel, lib. 5, Hist. Alons, de Ulb., lib. 2. 

Touching the persecution which resulted to the 
believers upon this new charge of the inquisition, 
we have not been able to learn the particulars relat- 
ing to it. Doubtless not a few perished by those 
means; since it is certain, that no one that had a 
good conscience, and was accused of heresy, could 
escape with his life. The contents of the above rec- 
ord inform us, that many had to suffer on this ac- 
count, whose names, however, we have not learned. 
We commend them to God, who will judge their 



* They desire, that not a limb or bone be broken, nor a drop 
of blood be shed, of the accused. Yea, command that he be dealt 
with in all mercy; who themselves did not hesitate to condemn him 
to the fire. O most unholy wiles of the so-called holy tribunal of the 
inquisition ! 



338 



MARTYRS MIRROR. 



cause hereafter. His mercy be gracious to us and 
to them all. 

Remark. — From the time of Peter Waldo, about 
A. D. 1170, we have throughout followed, in the 
account of the martyrs, mostly the line of the Wal- 
denses proper, without digressing materially to other 
sects, though some of them very closely approxi- 
mated to the belief of the Waldenses. Hence it has 
come, that the number of those whom we have no- 
ticed as true martyrs, is not as large, as it might 
have been, if we had not purposed to follow the un- 
mixed, pure line of the Waldenses. However, in 
notes, we have placed some who approached this 
belief very closely, and shall here add a few more. 

Note. — A. D. 1494. — In the fourth year of 
Henry VII., on the 28th of April, a very old, hon- 
orable widow of over eighty years, was apprehended 
for maintaining eight of Wickliffe's articles (whose 
belief against infant baptism and the swearing of 
oaths, we have already shown), and as she would 
not apostatize, she was burned alive in Smithfield, 
at London. She said that God and his angels loved 
her so, that she was not afraid of the fire. When 
she stood in the midst of the fire, she cried aloud: 
"Lord, receive my soul into thy holy hands;" 
whereupon she gave up the ghost. Compare the 
account in the second book of the Hist, of the Per- 
secutions, fol. 599, col. 3, with Joh. Fox Angl., 
page 671. A. Bat., in Append. AL, page 627. 

A. D. 1498. — Jerome Savonarola now most zeal- 
ously rejected, in his teaching, the institutions of 
men, and maintained salvation in Christ alone. He 
defended the partaking of the holy Supper (called 
the Sacrament) under two forms; that is, with bread 
and wine; in opposition to the practice of the pa- 
pists, who gave the common people only a conse- 
crated wafer. He also rejected letters of indulgence, 
saying, moreover, that the Pope did not follow the 
doctrine and life of Christ, and that' he was the anti- 
christ, because he attributed to human institutions 
more than to the merits of Christ. For all these 
reasons, he was strangled and then burnt to ashes, 
at Florence, by order of Pope Alexander VI. Com- 
pare Chron. van den Ond., page 910, col. 2, with 
Joh. Munst., fol. 201. Guil. Meru.,fol. 950. Hist. 
Andr.,fol. 36. Also, A. Mell, fol. 600, col. 3, to 
fol. 606; where it is stated that two others died with 
him for the same belief, and were likewise on the 
23d of May, in the market place at Florence, after 
preceding strangulation, burnt to ashes, and the 
ashes thrown into the river Arnus flowing by. 

A. D. 1499. — Paul Scriptoris taught at this time 
against transubstantiation (or the essential change) 
of the bread into the body of Christ; as also, that 
all that is taught must be tried by the touch-stone 
of the Word of God, adding that all who teach oth- 
erwise teach falsely ; hence he said there should 
speedily come a change in the (Roman) religion. 



For this reason he was driven into banishment by 
the Minorite monks; and, having lived full three 
years in exile, he died in the beginning of the year 
1504. Compare P. J. Twisck, Chron., page 912, 
with Joh. Munst. Tract., fol. 199. With this we 
conclude the fifteenth century, and, consequently, 
also the account of the martyrs who then suffered. 



CONCLUSION OF THE FIFTEENTH CENTURY. 

We long to take our leave from this century, 
since we cannot longer behold this misery. How- 
ever, we have only reached the summit of the 
mountain of martyrdom. In our ascent we have 
met scarcely anything but skulls, thigh-bones, and 
charred skeletons. In our descent deep pits, pools 
and blood-red rivers, into which the bodies of the 
saints are thrown, threaten us; to say nothing of 
the dark prisons, dungeons, torture-chambers, and 
countless instruments of torture. 

But the merciful Lord, who has led us by the 
hand, and thus far aided us, will lead and help us 
still further. His love shown to me in this matter, 
has been wonderful. For, when the bands of death 
were around me, by reason of a half year's severe 
sickness, which attacked me in the midst of this 
work, his gracious hand restored me, so that I have 
completed the work thus far, though not without 
anxiety and labor. Hence, though still in the grasp 
of severe fevers, I wrote, for my own remembrance, 
to the praise of my Creator, and to dedicate to my 
brethren this book, these words: 

My heart with anxious fear did beat, 
That I this work should not complete; 
Since God had touched me with his hand, 
And sickness brought me near my end. 

Now thank I God with joyful song, 
Whose constant presence made me strong, 
Until I to the end have come, 
By ways oft sad and wearisome. 

My brethren, take this book, I pray, 
With ardent love, and favor, yea, 
Which for the truth of God doth burn; 
For this my soul doth greatly yearn. 

It is time to proceed, in order that we may reach 
the end. We will conclude this first book, compris- 
ing fifteen centuries, the whole of which we had to 
bring up from the very depths; and proceed to the 
second, where our labor will not be so great; since 
the living memoirs of old writers and their accounts 
will serve us therein. Moreover, the entire work 
can be comprised in one great century; relying upon 
which, we take our leave, and turn to the following 
work, to which the Lord be pleased to grant us his 
grace, as much as is necessary. Amen. 



Second Part. 



To my beloved Friends and Fellow-Believers in Christ Jesus 

our Savior. 



Most Beloved: 

When, in former times, C. Vermander, one of 
our fellow-believers, desirous of describing the Tro- 
jan war, followed the Greek poet Homer, called the 
Blind, relating in Dutch rhyme, the latter' s Greek 
verses treating of this matter, he stopped when he 
had completed half, that is, the first twelve books of 
the Iliad,* writing these words: 

"When following the blind in II' urn's siege, 
I wearied when but half the way I'd reached." 
He became weary when he had traveled half the 
way, and certainly, he had good reasons for it; for, 
who knows not, that by following a blind man, es- 
pecially on unknown and dangerous roads, one may 
easily be brought into error, yea, severe misfor- 
tunes? And what peaceful and loving person will 
delight in contemplating severe wars, and terrible 
storms and assaults, made upon a straitened and 
much distressed city, like Troy (called Ilium) was 
in Homer's time? Hence it was proper, and not 
less profitable for his soul, that he returned, for, as 
the proverb says, "It is better to turn back in the 
middle of the way, than to err still further." 

But we, much beloved, having come half the 
way, yea, through fifteen bloody centuries, became 
only the more desirous to proceed, so insatiable 
was our desire, from what we had already seen and 
heard. Yea, what is still more, though we ourselves 
suffered much heat and cold, hardship and illness; 
yea, deadly sicknesses, f on the way, our desire was 
not quenched, but much rather spurred on and 
stirred up, to reach the end. For, truly, those 
whom we met here, were no Greek warriors, who 
had enlisted under the hero Agamemnon, or his 
general Hector. Nor were the storms and assaults 
which we beheld, made upon a city built with 
hands, much less upon the city of Ilium in Phrygia. 
Nor did the conquerors burn pitch-barrels, in token 
of victory. Neither did the heroes who had ac- 
quitted themselves well, and faithfully risked their 



* Homer's account of the Trojan war, or the capture of the city 
of Ilium. 

t God visited me with a half year's, and almost fatal, sickness ; 
during which time I nevertheless wrote much of the first book. 



lives, to obtain fading oak leaves, or laurel wreaths, 
as marks of honor. Or, if they had died, their graves 
were not ornamented with tombs, pyramids, or obe- 
lisks, which must eventually perish with the world. 

Here things were quite different, beloved friends; 
yea, quite different. For heroes met us who served 
the King of kings and Lord of lords, Jesus Christ, 
who, though as a slain lamb, is truly the Prince of 
the kings of the earth.* 

The place which they stormed, was the city filled 
with all good things, or the new and heavenly Jeru- 
salem, whose foundations are all manner of precious 
stones, the gates of pearls, the streets of gold, like 
transparent glass. Her they took by force, to pos- 
sess forever; but the God- displeasing idolatrous city 
of Babel they destroyed, with spiritual weapons, as 
much as lay in their power. 

The honor which they obtained for their victory, 
is an everlasting honor; their joy a perpetual joy; 
the triumphal crowns which were given them, are 
eternal and heavenly crowns. Here no earthly 
tombs, pyramids, or obelisks, need be mentioned, 
to honor their dead bodies; since their souls were 
honored with God, and* obtained rest under the 
altarf of God, the place of all the blessed martyrs. 

In our thoughts we have wandered through the 
places where all this has happened, and with the 
eyes of faith have beheld these things. 

It is true, the sorrow which we, according to the 
flesh have met with, was almost insurmountable, 
seeing so many miserable, and not less godfearing, 
persons laid down their lives for the truth confessed ; 
these in the burning fire, those in the drowning 
water, others under the keen sword, some in the 
strangling rope, yea, in the most destructive teeth of 
wild beasts; not to mention countless other means 
by which they miserably perished. 

But, on the other hand, the joy which we have 
seen with our spiritual eyes, and heard with the 
ears of the heart cannot be told, yea, can be de- 
scribed by no language. For, some embraced death, 



t I saw under the altar the souls of them that were slain for the 
word of God, and for the testimony which they held. Rev. 9:9. 



342 



MARTYRS MIRROR. 



singing and praising God, and what is still more, 
who can comprehend this? he who was himself 
subjected to the death by fire, laid his hand upon 
the heads of his half-burnt fellow-brethren, encour- 
aging them, and strengthening them in the faith. 
Another, who had tasted the pain of the fire, and 
had been drawn out of it, threw herself upon one of 
the dreadfully charred bodies, in order to finish the 
conflict once begun, and also to obtain the crown of 
martyrdom.* 

This we relate over and above what we have no- 
ticed in the first book, although the persons are 
also there spoken of. We could adduce many such 
and similar examples, were they not sufficiently 
known, yea, as clear as the sun. 

We therefore proceed to the Second Book, and 
will commence with the beginning of the sixteenth 
century, where we, as previously, will treat first of 
Holy Baptism, etc., and then of the Holy Martyrs 
who suffered in those times. 



* This is adduced, from Thuanus and Cesar Heisterb., by 
D. B. Lydius, speaking of the Waldensian martyr Arnold, whom we 
have noticed for the year 1163, and some of his fellow-martyrs. He 
says: "This Arnold was burnt, together with nine of his disciples, 
among whom were two women, on the fifth of August, at the Jew- 
ish cemetery, at Cologne. Before his death (or before he was dead), 
he laid his hand upon the heads of his then half-burnt fellow-breth- 
ren, saying: 'Adhere steadfastly to your faith ; this day you shall 
be with the holy martyr, Laurence.' " 

One of the women, he writes, who, from mercy, had been drawn 
out of the fire, with the promise that she should be married, or, if 
she were inclined this way, placed in a convent, asked where Ar- 
nold lay, who had been burnt, with his fellow-believers, as a heretic. 
And when his body, which by this time was mostly burnt, was 
pointed out to her, she escaped the hands of those who led her, and 
threw herself upon Arnold's body, in order thus also to obtain the 
crown of martyrdom . D. Bal. Lyd. Tract. Where the Church was, 
etc., page 59, col. /, from Thuan., lib. 6, Hist. Also, Cesar Heisterb. 
disl. j, cap. 19. 



However, our labor will be greatly lessened here 
(like one who, panting and perspiring, has climbed 
a steep mountain, and then leisurely descends, tak- 
ing his ease), since, as far as the martyrs are con- 
cerned, the previous accounts and printed copies 
will serve our purpose; in which we do not propose 
to make any essential change, for we do not wish 
to diminish the good work of our dear fellow-breth- 
ren who, in this matter, have acted in a holy man- 
ner before the Lord, except where it may be neces- 
sary because of some account which we have added 
thereto. 

At the same time we hope to enrich these ac- 
counts with various pious witnesses of Jesus, from 
faithful memoirs and written records, which were 
never before made public; as also their examina- 
tions, death-sentences, letters, and other things con- 
nected with this matter; which we have obtained 
for this purpose from the hands of magistrates, 
criminal authorities, criminal clerks and other 
sources, at no small trouble and expense. 

This, then, shall be the order of the following 
work, which we wish may be acceptable to God, 
edifying to our neighbor and conducive to the profit 
and salvation of our own soul, through Jesus Christ, 
our only and eternal Savior, praised and blessed 
forever. Amen. 

Yours, most affectionately in the Lord, 

Thielem J. van Braght. 
Dort, A. D. 1659. 



=£="1©— s#S— <2T 



^ 



Preface to Second Part. 



Christian Reader: 

In this our address we shall present to you noth- 
ing new or uncommon, but that which in former 
times a certain lover of the holy and blessed mar- 
tyrs communicated to his cotemporaries, for general 
edification, concerning the faith and steadfast death 
of many of them; except a few passages in the 
beginning, and also a little further on (which do not 
properly belong here, and to which we have affixed 
certain marks to prevent mistakes.) These we have 
omitted here, and added, in brackets [ ], something 
of our own, concerning which we stand ready to 
give an answer if required. 

Having concluded a certain censure concerning 
those of Horn, the above writer speaks thus of the 
immovable confidence of the pious confessors of 
Jesus Christ: 

"We are fully confident that all these witnesses 
were unanimous in regard to the essential articles of 
faith; they all believed in the one eternal, true God, 
the Father, and in his only Son, Jesus Christ, our 
Lord and Savior. They all had respect to the sacri- 
fice of the unspotted Lamb, in whom the Father 
had placed the reconciliation of our sins. They com- 
mitted, yea, by the covenant of baptism, obligated 
themselves to serve this Lord, whom the Father 
had ordained as their teacher' and law -giver. They 
waited for the blessed resurrection and glorious 
recompense promised to all those who, through the 
grace of the Spirit, in the race of the Christian voca- 
tion, earnestly and steadfastly run for the prize set 
before them. They certainly, which is the most im- 
portant, showed by their deeds, that they had not 
only a lip faith, and literal knowledge, which is 
found only in the brains of men, but an effectual and 
true faith, which, dwelling also in the heart and 
mind, is inspired by love, and through which they, 
according to the example of the saints, conquered 
all things. ' ' 

Proceeding to the sufferings of the martyrs, he 
says : 

"Contemplate the suffering which these pious 
martyrs endured, and how wonderfully God wrought 
with them ; how manfully, constantly and patiently 
they fought, through the effective and ardent love 
of God, confirming the truth of what is said in 
Cant. 8:6, namely, that 'Love is strong as death, 
and jealousy cruel as the grave.' For, here you see 
as in a mirror, that neither conjugal longing and 



love, nor parental affection and solicitude, nor the 
desirable company of near and confiding friends, 
nor anything which God has put into his creatures, 
for the delight of man, could move or restrain these 
heroes; but that they, contemning all this, and 
separating from wife, children, relatives and friends, 
house and property, they gave themselves up to se- 
vere bonds and imprisonment, to every adversity 
and hardship, to cruel tortures and martyrdom, un- 
daunted by the threats of the most awful death on 
the one hand, and unmoved by the many fair prom- 
ises, to forsake the wholesome truth, the love of 
God, and the blessed hope on the other; so that 
they could freely say with the holy apostle Paul: 
'Who shall separate us from the love of Christ? 
Shall tribulation, or distress, or persecution, or 
famine, or nakedness, or peril, or sword?' Romans 
8:35. But they found and showed it to be true that 
according to the testimony of the apostle, neither 
death, nor life, nor things present, nor things to 
come, shall be able to separate us from the love of 
God, which is in Christ Jesus. Verses 38 and 39. 
Through this love they overcame all things, and 
performed glorious deeds beyond the power of man. 
Weak women exhibited more than manly strength. 
Maidens and young men in the bloom of youth 
were enabled, by the help of God, to despise the 
alluring world, with all her fair and great promises; 
and these young and tender branches, by faith and 
patience, conquered the mighty of this world; the 
simple and unlearned confounded the sage doctors; 
so that these, silenced frequently through the truth, 
disputed with threats of fire and sword, and, though 
in vain, defended themselves thereby; manifesting 
in this manner their impotence and malice. Christ 
strikingly fulfilled in them the promise made to his 
disciples, Matt. 10:19, namely, that he would give 
unto them what they should speak in that hour 
when they should be brought before kings and gov- 
ernors. In sight of scaffolds and wheels , of fire and 
sword, they fearlessly confessed the truth, so that 
the judges and inquisitors were sometimes aston- 
ished, sometimes confounded, and sometimes en- 
raged and startled. Of this boldness, the martyrs 
themselves boasted in their letters, thanking God, 
for, knowing their own weakness, they experienced 
the strength of God in the cross, so that they could 
take upon themselves with a composed, yea, with a 
joyful mind, that from which human nature beyond 
measure seemed to recoil and flee. Yea, they were 



344 



MARTYRS MIRROR. 



filled with such an exuberant and great joy, begotten 
in them through the unhindered contemplation of 
the heavenly glory in faith and hope, that they 
would have preferred no royal banquet to this part- 
ing feast. 

They were endowed with such strength that even 
cruel and inhuman torture could not extort from 
them the names of their fellow brethren, so that, 
filled with divine and brotherly love, they sacrificed 
their bodies for their fellow believers. The brother- 
hood in general was thereby so enkindled with zeal 
and love, that each, despising the earthly and re- 
garding the heavenly, prepared his heart for the 
sufferings to which his brethren were subjected, and 
by which he himself was daily threatened. They 
shunned no danger, in the way of sheltering their 
fellow believers, visiting them in prison, calling 
boldly to them in the place of execution, and com- 
forting and strengthening them with words of 
Scripture. The tyrants found themselves deceived 
in their design; they thought they could cause these 
Christians to apostatize; they put them into assur- 
ance of their salvation; they supposed they could 
destroy and extirpate those who opposed them, 
but, on the contrary, they raised up more oppo- 
nents; for many of the spectators, at the said specta- 
cle of killing people, who were harmless and of 
good name and report, yea, who would rather die 
than do ought by which they supposed to offend 
God, were thereby brought to reflection, and thus 
to investigation, and ultimately to conversion. 

Besides these noble examples of love, patience 
and constancy, we find in their writings many de- 
vout lessons, edifying teachings and comforting ad- 
monitions, written in dark prisons, hurried and neg- 
ligently indeed, and on account of inconvenience 
and with poor materials, but sealed with the most 
glorious mark, their own blood. Then the words 
have power and weight, when their truth is confirmed 
and attested by the deed. Seneca, in his epistles, 
censures philosophising with words, and not with 
life, as something shameful. Here you find words 
which devotion has penned, which the pressure of 
suffering has extorted from the inmost of the heart; 
words which have not been warped or bent by 
worldly considerations or carnal passions; but which 
were sincerely and unfeignedly spoken to their 
friends, at the end of life, as a last will, and con- 
firmed with death. Husbands in tribulation consoled 
their wives, admonished them to godliness, and in- 
cited them to steadfastness. Parents gave useful in- 
structions to their children, presented to them the 
changeableness, vanity and perishableness of visible 
things; they taught, counseled and commanded 
them to forsake the world and the lusts thereof, and 
to cleave to and alone serve God, the supreme and 
only good. You perceive here how they were some- 
times assaulted with many temptations and entice- 
ments, not only of wicked men, but of the devil; 
how the enemy of souls, bringing them upon the 
pinnacle of the temple, as it were, showed them the 
splendor and glory of this world, in order to entice 
them to worship this; Matt. 4:5,8. How he some- 
times, with the terror of impending suffering, as- 
sailed the soul with fearfulness, and how, by false 



imaginations, he endeavored to bring the minds to 
apostasy, despondency and despair; which these 
pious heroes, arming themselves with watching and 
constant prayer to God, valiantly overcame, fight- 
ing manfully through all temptations, promises and 
threats, even unto death, and gaining the victory. 

Now, even as the reading of, and meditating 
upon, the pious fathers, is very profitable in every 
case, so these persons stand as instructive and con- 
soling examples, for all who are visited with crosses 
and temptations. Here manifest themselves shining 
beacons of living faith, of sure hope, and ardent 
love. Here is seen the positiveness of God's prom- 
ises, in fearless and joyful hearts, in the midst of 
suffering. Matt. 10:19. Here is the steadfastness 
of the saints, whom Christ crowns with salvation. 
Matt. 24: 13. It is true, by the worldly-minded they 
are accounted as filth and offscouring (1 Cor. 4:13), 
and their actions stigmatized as sheer folly and mad- 
ness; but they comfort themselves in God, and rely 
on his promises. They have learned that the cross 
must thus be taken up, if one would be worthy of 
Christ. Matt. 10: 38. They know that they are stran- 
gers and pilgrims in this world, 1 Pet. 2: 11, and re- 
member the words of their Master, who says: "If 
ye were of the world, the world would love his own; 
but because ye are not of the world, therefore the 
world hateth you." John 15:19. They are con- 
fident that if they lose their life here, they shall find 
it again hereafter. Matt. 10:39. They believe that 
we must confess the name of Christ, if we would 
have him confess us before his heavenly Father. 
Matt. 10:32. They know that their Lord and Mas- 
ter suffered himself, leaving us an example that we 
should follow his steps; who was thus minded, that 
when he was reviled, he reviled not again, and 
when he suffered, threatened not, but prayed for his 
enemies. 1 Peter 2:21, 23. They hold that if they 
would reign with Christ, they must here suffer with 
him. 2 Tim. 2:12. They are mindful of the words 
of Christ, that the servant is not greater than 
his master, Matt. 10:24, and that therefore, as 
Christ suffered, they must arm themselves with the 
same mind. 1 Peter 4:1. They know themselves 
to be defenseless sheep, a prey to the devouring 
wolves. But they do not fear them, who can kill 
only the body, but him who holds body and soul in 
his hand. Matt. 10:28. They learned long ago that 
all that will live godly shall suffer persecution. 
2 Tim. 3:12. Christ foretold them that they should 
be hated of all men for his name's sake, yea, should 
be delivered into tribulation, and be killed; and 
what is still more, that those killing them should 
think that they do God service. Hence, they think 
it not strange when they are tried by suffering; but 
rejoice that they are partakers of the sufferings of 
Christ, knowing that, when his glory shall be re- 
vealed, they shall also rejoice with him. 1 Peter 
4:12, 13. They glory in tribulation (Rom. 5:3), 
believing that thereby their faith is tried and refined. 
1 Pet. 1:7. They experience that patient suffering 
begets a glad and constant hope, and that the cross, 
which to those who perish, is foolishness, is to them 
the power of God unto salvation (1 Cor. 1: 18), and 
esteem it as the grace of God, when for conscience 



MARTYRS MIRROR. 



345 



they suffer wrongfully, i Pet. 2:19. And though 
they be troubled, persecuted and cast down here, 
yet they are not in despair, forsaken, or destroyed; 
but with holy Paul, they always bear about in their 
bodies, .the dying of the Lord Jesus, that the life 
also of the Lord Jesus might be made manifest 
in their bodies. 2 Cor. 4:8 — 11. They feel in the 
abounding of the sufferings of Christ, an abounding 
consolation through Christ. 2 Cor. 1:5. They be- 
lieve that the sufferings of this present time are not 
worthy to be compared with the future glory. 
Rom. 8:18. Hence they arm themselves for trib- 
ulation and suffering, as true heroes of their cap- 
tain, Jesus Christ. They have before them a great 
brotherhood, who finished their course in this way. 
Cain could not bear his brother's piety and favor 
with God, and slew him. Gen. 4:8. Violence and 
oppression ruled the first world. Gen. 6: 13. Pious 
Lot had to be the sport and lust of the Sodomites. 
Gen. 19. David had to flee before Saul. The 
prophet Isaiah lamented already in his time that he 
who departed from evil had to be everyone's prey 
and derision. Many holy prophets and men of God 
had to endure persecution and martyrdom from the 
wicked, as holy Zacharias, Amos, Micah, Jeremiah, 
Daniel, and the three young men, Eleazar, the 
mother with her seven sons, and others, who need 
not be mentioned, since the time and age of the 
New Testament, furnish abundant material in this 
respect. John, the forerunner of Jesus, had to offer 
his neck to the sword, in prison. Matt. 14: 10. Our 
captain of the faith, Jesus Christ, had to enter into 
his glory through much derision, ignominy and 
suffering, and ultimately through the most shameful 
death of the cross- His apostles and disciples, as the 
chronicles state, followed their Master. Peter and 
Paul were put to death by Emperor Nero. James, 
the brother of John, was killed with the sword by 
Herod. Acts 12:2. Matthew was nailed to the 
earth, in India. Bartholomew was flayed. Andrew 
was crucified. Thomas was thrust through with 
darts. Philip was nailed to a cross, and then stoned 
to death. Simon Zelotes was scourged and cruci- 
fied. James, the son of Alpheus, was cast down 
from the temple, at Jerusalem, and then beaten to 
death with sticks. Judas Thaddeus was killed, in 
Persia, by wicked heathen priests. Matthias also ob- 
tained the martyr's crown. Mark, the evangelist, 
was dragged about by a cord around his neck, at 
Alexandria, till he died. John, the apostle, ban- 
ished in the island of Patmos, adorned the Gospel 
with suffering [as is circumstantially recorded in the 
first book, first century, in the account of the mar- 
tyrs]. This was the way of the holy prophets. This 
is the path which our Savior and his messengers, 
and afterwards many disciples, trod. Polycarp, the 
disciple of John, was burnt alive at Smyrna. Igna- 
tius, bishop of Antioch, was torn by wild beasts [as 
is stated in the second century]. Even the Roman 
bishops, in the first three hundred years, were 
mostly all martyred, and subjected, with the com- 
mon Christians, to persecution by the heathen Em- 
perors [these, however, we commit to God]. Under 
the Emperor Diocletian, there was such an awful 
persecution that it seemed as though the Christian 



name would be utterly extirpated; so that the first 
churches at the time of Emperor Constantine were 
so accustomed to persecution, that they deliberately 
prepared themselves for suffering. 

Since, then, the godfearing who are visited with 
the cross, have so many holy martyrs as predeces- 
sors; and since the cross is foretold them; yea, since 
such glorious promises are given to those who 
suffer, it is a little thing for them that they, who 
gladly acknowledge themselves soldiers under the 
bloody banner of Christ, are therefore aspersed and 
ridiculed as fools. The Christian reader may here 
perceive and firmly conclude that the cross is also 
the ensign of those who serve and follow Jesus 
Christ, the captain of the faith; and that, on the 
contrary, those who afflict others with crosses and 
sufferings, do not belong to this captain, but are un- 
der another leader. For the true Christians have 
never persecuted the innocent, but were always 
persecuted themselves; and in the primitive church, 
even in the time oi Constantine, when the bishops 
began to rise a little higher in the world, and were 
protected by the Emperor, it was considered an 
abomination to persecute any one; they, however, 
suffered persecution themselves. It was then deemed 
such a detestable thing, to put to death or persecute 
any one for heresy, that Bishop Ithacius was ex- 
communicated and separated from the church, be- 
cause he, through the tyrant Maximus, had brought 
about the death of Priscilian, the heretic; as the 
Roman cardinal, Cesar Baronius, very plainly de- 
scribes in his church history, for the year 385. 

He also states further, that it is utterly incompati- 
ble with the meekness of a pastor. Again, that 
none of the holy fathers even commended it, that 
an ecclesiastic should seek to bring a heretic to his 
death. So that, according to him, St. Martin would 
have no fellowship with the aforesaid Ithacius or 
his adherents, because their hands were stained with 
the blood of Priscilian. And though, induced by 
the threats of the tyrant Maximus, St. Martin 
feigned to have fellowship for an hour with Ithacius, 
he nevertheless subsequently manifested great re- 
gret for it, since he felt that in consequence of his 
dissimulation, the gift of healing was partly taken 
from him. 

From this it is clearly manifest, how falsely they 
boast of being the successors of Christ and his apos- 
tles, and of the primitive church, who have so 
abominably stained their hands with the blood ojf 
innocent people, people who only confessed and 
practiced the Gospel according to the full dictates 
of their conscience; yea, concerning whom the ty- 
rants themselves frequently testified, that their life 
was pious ; that they would not willingly lie, or 
speak against their conscience; and that they were 
not apprehended on account of any misdeeds, but 
only because they did not obey the mother, the holy 
church, and the decree of the Emperor. It is so 
far from such being the true and apostolical church, 
that there is no surer mark of the false and anti- 
christian church, than the killing of heretics, or 
rather, so-called heretics ; for however abominable 
heresy may be, this is the most abominable of all. 
For what indeed is more opposed to the peaceable, 



346 



MARTYRS MIRROR. 



meek, merciful, forgiving, and revengeless character 
of Christ, than to persecute any one for his faith ? 
What can we conceive of that militates more against 
the holy laws and commandments of Christ, which 
chiefly consist in love, peace, humility, meekness, 
lowliness, mercy, forgiveness, compassion, etc. If 
Christians are called (as they do) to requite hatred 
with love, evil with good, cursing with blessing; 
yea, must they, according to the doctrine of Christ, 
pray for them who oppress and persecute them; 
how, then, is it possible that they can remain Chris- 
tians and themselves oppress and persecute others 
who have never laid a straw in their way ? Can we 
believe, that any trace, yea, any true knowledge 
of the spirit and word of Christ remains where there 
is such a direct antichristian disposition and action ? 
If, according to Christ, false prophets are to be 
known and judged from their fruits (Matt. 7 : 16), 
there can be nothing by which they may, more 
readily, be distinguished, than from their perse- 
cuting others ; for they are witnesses unto them- 
selves, as Christ said to the Pharisees, that they are 
the children of them who killed the true prophets, 
and who fill up the measure of their fathers. Our 
Savior compares them to serpents and a generation 
of vipers, who cannot escape the damnation of hell. 
Matt. 23 : 31 — 33. The disciples of Christ,, who still 
entertained the hope of the establishing of an ex- 
ternal and carnal Israel, asked their Lord, whether 
they should, according to the example of Elias, 
command fire to come down from heaven, upon 
those who did not receive him. Whereupon Christ 
earnestly rebuked them, saying: "Ye know not 
what manner of spirit ye are of. For the Son of 
man is not come to destroy men's lives, but to save 
them." Luke 9: 54 — 56. But these heretic-killers, 
who boast of being the vice-regents and followers 
of Christ, yea, doctors of divinity, dare, not only 
without asking Christ, but even against his express 
prohibition and example, whet the sword, and stir 
up the fire, not to murder those who refuse to re- 
ceive Christ, but those who are ready to adhere to 
and follow him even unto death. By this they clearly 
indicate, first, that they are governed aad impelled 
by the spirit not of Christ, but of the devil (who was 
a murderer from the beginning, John 8:44); and, 
secondly, that they do not come like Christ and his 
followers, to save men's souls, but to destroy them; 
since they kill not only the bodies of the innocent, 
thus dishonoring the image which is created after 
God (Gen .5:1), and. making themselves guilty of the 
mortal sin of blood-shedding (Gen . 9 : 6) but, O 
awful deed ! they purposely and as much as lies in 
their power, also endeavor to kill their souls, whom, 
being considered by them in a state of damnation, 
they suddenly cut off from the time of repentance. 
Matt. 26:52. They would presumptuously teach 
Christ, the perfect wisdom ; for he deemed it well, 
and commanded his disciples, to let the tares grow 
until the harvest, lest they should root up the wheat 
with the tares, but these teach and do the opposite. 
Weeding contrary to the command of Christ, they 
root up not only the tares, but, passing by bad, un- 
chaste, extravagant, pompous, avaricious, menda- 
cious, deceitful, envious, hateful, and vindictive 



men, they also, from the field of the world, root out 
the purest grain . 

They usurp the office of the Most High, and 
would command and compel the souls who are not 
under them, but under the sceptre of Jesus Christ 
(Matt. 10:28); yea, they set themselves not only 
beside, but above the Divine Majesty, demanding 
that men should obey them rather than God. God 
has commanded that we should serve him with all 
our hearts (Deut. 6:5), but these prohibit men from 
serving God in this manner, and constrain them 
contrary to the convictions of their consciences to 
follow their laws and institutions. Matt. 21:37. 
Christ constrained the people to conversion, by 
words of admonition, persuasion and reproof, and 
of those who were offended at his doctrine, he only 
said: "Let them alone: they be blind leaders." 
Matt. 15 : 14. But these compel with fire and sword, 
so that they deliver to the executioner those who 
embrace the doctrine of Christ according to all their 
ability, and do not feel themselves at liberty to 
follow these blind leaders ; bringing them into a 
strait, where they cannot without danger, escape 
either to the right or to the left ; for, if they obey 
these, they fall into the hands of God ; and if they 
adhere to God, they cannot escape the cruelty of 
these men. 

Now, in order to give a semblance and gloss to 
their unchristian and ungodly punishments of her- 
etics, they befoul these pious people with the stain 
of disobedience, and, washing their hands, as it 
were, from innocent blood, lay the guilt upon the 
edicts, which, however, were devised, and are daily 
executed, through their bloody advice and instiga- 
tion. But, pray, who has given them power to 
make edicts against souls and consciences, to reign 
thereby in the kingdom of Christ, in which they 
themselves can be but subjects and servants ? Will 
this excuse them ? By no means. The Jews who 
sought to bring the innocent Jesus to death, also 
said like these: "We have a law, and by our law 
he ought to die." John 19 : 7. They know, or ought 
to know, that at the tribunal of Christ judgment 
will be rendered, not according to human edicts, 
but according to the divine word. ' ' The word that 
I have spoken," said the Lord, "the same shall 
judge him in the last day," (John 12:48), and, 
therefore, every one is necessarily bound more to 
the law of Christ, than to their laws and edicts ; yea, 
an account will have to be given of these edicts, at 
that tribunal, and that whereby they sentenced the 
innocent wrongfully to death, will then justly aggra- 
vate their own sentence. What will they offer as an 
excuse, when an account will be demanded of them, 
why they exercised such blood-thirsty tyranny over 
souls ? why they wrested the sceptre out of the hand 
of Christ, and usurped his seat? why they made 
themselves masters in that kingdom in which they, 
as servants, must themselves give an account of 
their actions? why they, as evil servants, treated 
and beat their fellow servants so cruelly; though he 
(Christ) had warned and threatened, to cut such 
asunder, and to appoint them their portion with the 
hypocrites, where there is weeping and gnashing 
of teeth (Matt. 24:45, 51)? why they did not con- 



MARTYRS MIRROR. 



347 



sider, that those shall have judgment without mercy, 
who have showed no mercy (Jas. 2:13)? What 
terror, what anxious remorse and fleeing will it 
cause when, to convict them of their wickedness, 
there shall come forth those whom they fettered, 
chained, beat, killed and martyred, whom they then 
accounted fools and madmen, and whom they now 
behold in such great glory and esteem with God. 

In that day, when all hidden things must come 
to light, such empty and artificial excuses will not 
avail. Hence, now is the time to consider how un- 
christian it is, to persecute Christians ; how much 
deserving of death it is, to shed innocent blood; 
how culpable it is, to dishonor the image of God ; 
how perverse and vain it is, to fight against spirit- 
ual truth with carnal weapons ; how unnatural and 
unreasonable it is, to do unto another that which we 
would not have done to ourselves, and who of all 
would like to be forced in the convictions of his 
conscience. How presumptuous it is, to usurp the 
seat of God, and to wish to rule over the conscience, 
whereas Christ commanded, to render unto Cesar 
the things which are Cesar's, and unto God the 
things that are God's. Matt. 22 : 21. They should 
bear in mind, that Christ prayed for his persecutors, 
and learn from it, how unbecoming it is, that those 
who would be Christians, persecute others, who pray 
for them. Luke 23: 34; 1 Pet. 2:19. They should 
contemplate, how great an evil it is, to compel any 
one's conscience by the terrors of fire, rope and 
sword, when Paul so strictly forbids to wound the 
weak conscience of the brethren. Rom. 14: 15. They 
should remember, that, since the holy apostle com- 
mands no greater punishment for heretics, than to 
shun them, they also need, yea may, use no greater. 
Tit. 3 : 10. Surely, if they would well examine them- 
selves, they would not so readily proceed to con- 
demn, but would suffer themselves to be restrained, 
since Christ declares that with what measure we 
mete, it shall be measured to us again. Matt. 7 : 2. 
They would fear, if they knew themselves aright, 
that in condemning another they might condemn 
themselves; since it might easily be the case, that 
before God the judge was as culpable as the one 
judged. 

They further produce, in defense of, or, rather 
as an excuse for, the punishments of heretics, these 
reasons: 1. Thereby to bring and compel them to 
conversion. 2. That their heresy might not propa- 
gate itself, and pollute others. 3. To prevent re- 
bellion. As regards the first, it is the duty of every 
Christian, to promote the salvation of his neighbor 
as much as is possible. But how is this to be done? 
by external compulsion with fire and sword? Im- 
possible; this touches and affects the body, but not 
the conscience, which must not be compelled, but 
led and instructed. The word of God is the sword 
with which all error and heresy must be cut down. 
If the supposed error cannot be conquered with the 
power of truth, swords will be dull before it. And 
though a man, through dread of suffering, renounce 
his belief with the mouth, yet will he not do it with 
the heart; and thus, instead of converted Christians, 
dissembling hypocrites are made. But if a man re- 
main steadfast, and is put to death, how can this 



tend to his conversion, since every means of con- 
version is taken away? For, one of two things is 
certain : if he is a damnable heretic, he is cast down 
into hell; but if he is not, a saved Christian is put 
to death ; choose whichever you please and an 
abominable crime is committed. What is it then, 
that urges them thus to promote any one's con- 
version? what binds them to this? who enjoins it 
upon them? who advises them to it? yea, who gives 
them permission to do it? and which of the apostles 
has set such an example? Truly, such reasons are 
but fig leaves and covers with which they seek to 
hide their shame and wickedness. They pretend 
that they aim at the conversion of men, but in fact 
seek to secure their own pleasure, honor and lust, 
in order thus to exercise undisputed despotism in 
the kingdom of God. So far is this from being the 
case, that any one's conversion is promoted thereby, 
that on the contrary, all impartial persons conceive 
an aversion against them; so that even the good, 
(if any good remains, or can be found, in the perse- 
cutors), is rendered suspicious ; yea, entirely de- 
stroyed, inasmuch as their words, however entreat- 
ing and flattering they may be, can obtain no 
entrance or credit, neither do they deserve it. For, 
who would expect to learn anything godly or chris- 
tian from those who are pregnant with murder, and 
whose hands are stained with innocent blood ? ' ' Do 
men gather grapes of thorns ? ' ' Matt. 7:16. 

As to the second, it is so far from the fact that 
supposed heresy should be checked by tyranny, 
that it is almost always spread by it; for, when hands 
are laid on people whose life is blameless and pious, 
and they are imprisoned, tortured and subjected to 
a painful death, only for the name of Christ, and 
because they, as they openly confess, dare consent 
to nothing contrary to their conscience, — this pro- 
duces reflection and attention in all impartial minds, 
who, on investigating the matter, discover the inno- 
cence of the persons accused and persecuted, and 
thus conceive an aversion to such degenerate Chris- 
tians, who persecute others, and associate themselves 
with those who so valiantly bear the cross of Christ, 
as examples abundantly testify; which verifies what 
an ancient father has said : The blood of the martyrs 
is the seed of the church. When the tyranny of 
popery was at its height, apostasy from it was 
greatest, for martyrdoms are effectual sermons, 
which touch the heart, and awaken the slumbering 
eyes; nor is this strange, for he that has a little 
knowledge of the Christian religion, and is not 
utterly blinded by malignant partiality comes easily 
to believe that the persecutors must be heretics 
themselves, since Christ and his disciples never 
persecuted any one, but always suffered persecution 
themselves. They easily perceive, that these cruel 
men are not innocent, meek and defenseless sheep, 
to which Christ compares his followers, but much 
rather ravening wolves, which have crept into the 
fold of Christ, and devour the sheep. John 10:1. 
The plain and pure truth, confirmed by an innocent 
life, is the means to overcome error and falsehood; 
they who depart from this to carnal weapons, betray 
themselves, and disclose their injustice and impo- 
tence; for, since they cannot prevail against the 



348 



MARTYRS MIRROR. 



truth, they endeavor, by exterminating and crush- 
ing the persons, also to exterminate and crush the 
truth. From all this it appears, how empty an ex- 
cuse they seize to defend their tyranny, and what 
frail weapons they employ, to uphold the delusion. 
But it is a purely fictitious excuse, with which to 
disguise their purpose, and to attire in a strange 
dress the ugliness which cruelty presents to every 
eye, and, through deception, to make it pleasing 
to one another. They pretend to be zealous for the 
saltation of the people, but, in fact, endeavor to 
propagate their own kingdom of lies; and if aught 
rises in opposition to it, they seek to subdue it with 
the arm of flesh. The Pharisees, in the time of 
Christ, objected to Christ for the same reason, 
namely, that he was perverting the people. Luke 
23:2. Their self-love and thirst for political power 
begat in them a bitter hatred and envy against our 
Savior, on account of which they sought to bring 
him to death. This they cover; of this they are 
silent. They cry, as though they were filled with 
a godly zeal: "This fellow perverts the nation;" 
though they, as well as these sought to seduce the 
people from Christ, the truth, to their own lies. 

As regards the accusation of rebellion, this also 
is not an invention of yesterday or to-day. He 
(Christ), said the Pharisees, stirreth up the people 
with his doctrine; whereas they stirred up the people 
against Christ, who preached nothing but peace, 
love, humility, meekness, and the like, and whose 
life and actions were nothing but an overflowing 
fountain of kindness, benevolence and mercy. Thus 
did they stain, without a shadow of evidence, with 
the slander of rebellion, people who lived in all 
simplicity and integrity, and made open confession, 
that they were bound by the law and example of 
Christ, to live without revenge, and exercise a for- 
giving spirit towards every one, yea, to love those 
that hate them, and to do good to their enemies. 
He that examines the history of the Netherlands 
and Germany, for the last sixty years, will find that 
rebellion, contention, and dissension, yea, alien- 
ations and destruction of countries and cities, have 
been caused by persecution on account of religious 
differences; for religious zeal cannot be cut off with 
the sword, nor consumed by fire. On the contrary, 
it is evident, and confirmed by present practice, 
that many and various religious persuasions can live 
together peaceably and quietly,, and that the cities 
and countries where liberty of conscience is main- 
tained, have prospered, and experienced the special 
blessing of God. Hence, also, the H. M. Lords 
States of these countries, seeing the great mistakes 
of the King of Spain, have never been willing to 
follow in his steps, but expressly declare, as appears 
from the records of the Treaty of Peace at Cologne, 
page 38, "That religion does not concern men, but 
God, and that the King owed obedience to it as 
well as the subjeect." They declare to have found 
by experience, that force and weapons are of little 
value for the spreading and preservation of religion; 
and that, even as they would not have that violence 
should be done to their consciences, so it does not 
well accord with the law of God, for them to do 
violence to the consciences of others. Again on 



page 54, it is declared : ' ' That the Christian religion 
is a great mystery, and that for the promotion of 
the same, God does not use wicked soldiers, nor 
bows or swords." Again on page 57: "We have 
learned that the government of souls and consciences 
concerns God alone; and that he is the true avenger 
of violated or dishonored religion." And though 
some, forgetful of their own cross, or that of their 
ancestors, incited to a revival of the abolished slav- 
ery, yet their E. E. never lent a willing ear to it, 
nor suffered themselves to be blind executors of 
such partial and pernicious counselors, who thereby 
sought to build and establish more their own king- 
dom, than the kingdom of Christ. But, through 
the goodness of God, we still have at the present 
day, authorities under whose protection we can lead 
a quiet and peaceable life, in all godliness and 
honesty, 1 Tim. 2:2; can meet and assemble with- 
out molestation; preach and hear the word of God; 
use the sacraments as instituted by God, and openly 
practice our divine worship; for which kind privi- 
lege all subjects and Christian believers are under 
great obligations, to reverently show all gratitude 
to their authorities, high as well as low, to faith- 
fully obey them, to honestly pay customs and taxes, 
and to pray earnestly and constantly to God, for 
the welfare of their persons and government, in order 
that this favor may descend from us to our children 
and posterity. We must also greatly thank the 
Lord for it, and magnify his name by a holy life, 
constantly seeking, more and more, to evince virtue 
from our faith, and to shine by good works in this 
benighted world. We must see well to it, that we 
do not neglect or abuse this time of grace, 2 Cor. 
6:1; for if we employ it badly, and use liberty as 
an occasion to commit sin, it will undoubtedly 
happen to us as it did to Israel, who, having waxed 
fat and strong, departed from God, and was there- 
fore again cast into distress and misery, until neces- 
sity compelled them to seek God. Deut. 32:15. 
O how many there are, it is to be feared, who with 
Demas have loved the world again ! 2 Tim. 4: 10. 
How many there are, who, having forsaken their 
first zeal and love, have become cold and slothful 
in their devotions ! 

In former times, in the times of the cross, when 
men could assemble only under peril of their lives, 
our zeal drove us in the night and at unseasonable 
times, into nooks and corners, and into fields and 
woods. How precious was then one hour which 
could be employed in stirring up and establish- 
ing one another in godliness. How the souls then 
thirsted and hungered after divine food. How 
pleasantly then tasted the words of godliness. Men 
did not ask for ingenious or flowery sermons; but 
hunger devoured all that was presented. Then soul 
treasure was diligently sought, since bodily posses- 
sions could give but little comfort. Then heavenly 
riches were sought for above all things ; for earthly 
possessions were altogether insecure. But how is 
it now? Temporal avocations have the preference 
throughout; the oxen must first be proven, and the 
field be inspected, before one can come to the 
heavenly marriage, Luke 14:18, 19. Simplicity is 
changed into pomp and ostentation. Possessions 



MARTYRS MIRROR. 



349 



have increased, but in the soul there is leanness. 
Clothes have become costly, but the inward orna^ 
ment has perished. Love has waxed cold, and has 
diminished, but contentions have increased. Do 
you suppose that God will always behold this with 
the same longsuffering? Think ye, that he will 
never once use his uplifted rod? He that did not 
spare Israel, when they departed from him; he that 
did not pass David by, when he sinned through 
fleshly lust; he who did not spare Solomon, when 
he turned his eyes to strange women, and fell into 
idolatry with them, shall he spare those who, through 
love of the world and the practice of sin, have so 
greatly departed from him? He often delivered 
Israel from one tyrant to another, that they might 
learn to know him, and reform. He chastised them 
as a father, that they might not serve him with a 
divided heart, as in the time of Elijah, but that they 
might serve him alone, i Kings 18:21. He deliv- 
ered Amaziah, the King of Judah, into the hands 
of his enemies, because he did not serve God with 
a perfect heart. 2 Chron. 25:2. Now, examine your 
heart; whether it is not divided; whether you do 
not seek to serve Christ and the world at the same 
time; how feebly you hear and consider the word 
of God, since your thoughts are entangled in earthly 
vanities; how seldom and how slothfully the works 
of godliness are practiced; and how busy and zeal- 
ous you are throughout in amassing money and 
property, and in feasting yourself on pleasure. It is 
true, you have cast away the dumb, wooden idols, 
but examine now, whether the idol of riches and 
avarice is not set up in your heart. Eph. 5:5; 
1 Tim. 6:10. Plow through the inmost depths of 
your heart, and see whither most of your inclina- 
tions and desires tend; whether, easily satisfied here, 
they penetrate the clouds, and have their conver- 
sation in heaven, or, whether digging with insatiable 
desire into the earth, you seek to increase your 
riches and to add house to house, and farm to farm ; 
whether Christ in heaven is your supreme treasure, 
or whether your treasure is here, against which 
Christ so earnestly warns his disciples. Matt. 6:19. 
If you would make a test of this, study attentively 
your intentions and thoughts in every occurrence; 
consider once, how great a love you have for riches; 
how much confidence you place in them ; how greatly 
troubled you are with a heathenish solicitude for the 
future; how anxious and despondent you are when 
bad times and misfortunes threaten, and how se- 
curely you live when sailing before the wind; how 
reluctant and miserable your love for your posses- 
sions renders you in the giving of alms; how great 
contention and how many law suits you would 
rather engage in, than give up your right, and 
suffer damage; how soon joy and sleep forsake you, 
when losses and misfortunes befall you; how much 
time earthly contemplations detract from your 
proper devotions; how feeble and spiritless they 
render your prayers; how deep the abundance of 
your treasures sinks you into sensuality; how much 
you are pleased with yourself on this account, and 
exalt yourself above others; finally, how painfully 
you part from them, and how sadly you will bid 
them adieu on your death-bed. Let this serve as a 



test, I say, and examine yourself, and you will dis- 
cover at the same time, what you love and serve 
most, and how much or little you have "crucified 
the flesh with the lusts thereof." Gal. 5:24. For, 
though outward persecutions now and then cease, 
yet every Christian is called to sufferings and con- 
flicts; each must take up his cross and follow Christ; 
each must live, not after the flesh, but after the 
Spirit; each must suffer in the flesh, that he may 
cease from sin. Matt. 10:38; Rom. 8:1; 1 Pet. 4:1. 
If you then find, that the time of freedom [from 
persecution] has given liberty and room to your 
lusts, persecute yourself, crucify and put yourself 
to death, and offer up soul and body to God. 

In times of persecution, words and colloquies con- 
sisted in edifying instructions, and awakenings to 
godliness, magnifying of the name of God, mutual 
consolations in suffering, exhortations and incita- 
tions to constancy, and recommendations of eternal 
salvation . Examine once, whether at this time you 
have not lent your tongue to please frivolous, 
worldly men with vain and useless talk; whether 
thereby you did not only not promote godliness, 
but were also a hindrance and injury to it; whether 
you did not defame your neighbor's good name 
and reputation; and whether your tongue has not 
by lying and deceit ministered to avarice. In times 
of the cross, the time was spent in godly exercises, 
in consoling and edifying one another, in visiting 
those in prison, and in preparing for suffering by 
devout meditations. Consider once, on what you 
have bestowed the precious time; how much of it 
has been squandered in voluptuousness and vanity; 
how much has been wasted in disputes and quarrels; 
how much has been lost by needless anxiety and 
labor; and how little has remained for devotion. 
No doubt, you will find, that the absence of the 
chastening rod has rendered men impious and with- 
out reverence, and that "the lust of the flesh, the 
lust of the eyes, and the pride of life ' ' have usurped 
the place of piety and humility. But the most dan- 
gerous of all is, that but few examine themselves; 
but few sigh over themselves. Without knowing it, 
many are poor, naked and blind, who with those of 
Laodicea think that they are rich and have every- 
thing in abundance, Rev. 3:17; but it is a wealth 
with which God is not pleased, and by which the 
spiritual riches, which consist in faith and love, in a 
living hope and a good conscience, are diminished. 
See in the writings of the martyrs, how their life 
was, how their suffering, how their constancy. It 
was the will of God, that the children of Israel 
should remember the ways of their fathers, and the 
instruction of wisdom concealed therein ; for they 
are all, ancestry and posterity, taken as one body. 
Deut. 8:2. Frequently it is said through the proph- 
ets: I have brought thee out ot the land of Egypt; 
though this had been done to their forefathers. 
Micah 6:4; Ps. 81:10; Hos. 11:1. Examine your 
ways, and compare them with theirs, and see whether 
the love of the world has not blinded your eyes, and 
led them away from God. Many, when they could 
not use the world, turned of necessity to God, as 
their nearest refuge; but as soon as a little breathing 
time set in, they again began to lean towards the 



350 



MARTYRS MIRROR. 



world; the parents became rich, the children lux- 
urious and wanton; the world caressed them, and 
in course of time they became respected and lifted 
up; the reproach of the cross was relinquished, and 
the honor of this world stepped into its place. And 
this, in the first church was the reason why God 
permitted a most awful persecution, to come in the 
time of Emperor Diocletian, that his children might 
be chastised thereby, who already began to join 
in with the common world. Eus., lib. 8, cap. i. 
Hence, we must see well to it, that we do not incur 
like guilt, lest there come upon us what came upon 
them; for no one fares worse in such times, than 
he who has not made good use of his time; such 
an one will then be visited with woe, distress and 
misery: but to them that love God, all things work 
together for good; they are purified and tried by 
the refining fire; hence it is necessary that God at 
times purge his threshing-floor with his fan, that 
the tares may not get the upperhand, to its own 
destruction. But we only have to ask his divine 
goodness, to chastise us as a father, and draw us by 
his love, moving our hearts and minds to himward, 
in order that we may lead a godly and holy life, 
in all love, peaceableness, kindness, and long-suffer- 
ing; not easily complaining of or grudging against 
one another, but bearing in patience one another's 
infirmities, and bettering each other by good in- 
structions; fleeing and avoiding all offenses, con- 
tention and dissension, separations and schisms, 
which cause insufferable and damnable discord; 
striving for peace; and seeking to heal, and restore 
to unity, quiet and peace, that which is broken and 



ruined, rent and torn asunder by the subtlety of the 
devil, and blind ignorance, and scattered into vari- 
ous factions, to the great offense and stumbling- 
block of many. If we do this, we shall cause the 
blessing and presence of God to be with us. Col. 
3:12; 1 Pet. 4:8; James 5:9. 

In the meantime, let us constantly adhere to God, 
always pray for an increase of wisdom and divine 
knowledge, and run with patience the race that 
is set before us, looking unto Jesus, the author and 
finisher of our faith, Heb. 12:1, 2; for we have the 
same conflict which David had in his time, and Job, 
and all the prophets, and Christ and his apostles, 
together with all the pious followers in the first 
church, as also before and in our time. They all 
had to overcome the world; so do we; they all had 
to deny themselves; so do we; one crown is to be 
gained, and the same kingdom is to be inherited. 
Heb. 12:28. The times also, are just the same; but 
the different life makes them different; however, all 
inequality must ultimately merge in the equality of 
God. In order to make his followers partakers of 
this equality and unity, Christ prayed, that they 
might be one with him and the Father. John 17: 20. 
This was also the sole aim of the apostles; to this, 
as the eternal, supreme treasure, they exhorted 
every one; "For in Christ Jesus neither circum- 
cision availeth anything, nor uncircumcision, but 
a new creature. And as many as walk according 
to this rule, peace be on them, and upon the Israel 
of God. Amen." Gal. 6:15, 16. 

Writteyi out of love, to edification and amendment. 



-^ 



te— ?*S— «T 



■^*- 



THE BLOODY THEATRE 

—OR— 

MARTYRS MIRROR 

—OF THE— 

ANABAPTISTS OR DEFENSELESS CHRISTIANS, 

who baptized only upon Confession of Faith, and who suffered and died for the testimony of Jesus, their 

Savior, in the sixteenth and seventeenth centuries, that is, from A. D. 1500 to A. D. 1660. — 

Being an Enlargement of the preceding Martyrs Mirror, augmented from many authentic 

Chronicles, Memoirs and Testimonies ; together with an Account of The Holy 

Baptism, and other Articles of Divine Worship practiced in those times. 



AN ACCOUNT OF THE HOLY BAPTISM IN 
THE SIXTEENTH CENTURY. 



SUMMARY OF BAPTISM IN THE SIXTEENTH 
CENTURY. 

[The controversy of the so-called clergy the cause, 
in this century, that the Anabaptists increased the 
more, which forms the beginning of this account. 

In the meantime, the difference is shown, between 
the old Waldenses and the apostate Hussites, 
respecting the article of holy baptism. 

The Waldenses in Hungary were now, in the year 
1507, greatly persecuted; concerning whom it is 
stated, that they led an innocent life ; and it is also 
declared that in their confession, which they deliv- 
ered this year, as well as in their defense, in the 
year 1508, nothing at all is said about infant baptism. 

Ludovicus Vives is introduced, for the year 152 1, 
who, commenting on Augustine, says : That for- 
merly the adults alone were admitted to baptism, 
and that even in his time said practice was still 
maintained in some cities of Italy. 

Two articles of the old Waldenses are related, 
one of which is against the Pope, the other on holy 
baptism. 

For the year 1540, mention is made of the 
churches in Thessalonica, who were said to have 
remained unchanged in faith from the time of the 



apostles, and agree with the Anabaptists. From 
two different authors particulars corroborating the 
matter of said Thessalonian churches are given; 
from the testimony of other writers and credible 
memoirs. 

In a note it is shown, that in Thessalonica alone 
the Christians have more than thirty churches, or 
meeting houses, while the Turks have only three. 

D. Vicecomes mentions the time when the Thes- 
salonian Christians administered baptism . 

We then proceed to some confessors who lived 
and were put to death in the time of our fathers; 
some good and wholesome testimonies regarding 
this article, left by them as Thomas van Imbroeck, 
A. D. 1558; Jacob de Roore, A. D. 1569; John 
Wouters van Kuyck, A. D. 1572, Christian Gastay- 
ger, A. D. 1586; Bartholomew Panten, A. D. 1592. 
Finally, about A. D. 1600, an entire confession of 
faith follows, such as has been believed and practiced 
for many years, by those called Mennists. 

With this we conclude the whole account of holy 
baptism and Christian worship in those times.] 



It is now our purpose to fulfill the promise we 
made in the preceding part, and to this end have 
come here, namely, to show also in this century, 
that the distinguishing mark of the believers, that is, 
baptism according to the institution of Christ, was 
at this time also correctly taught, practiced and 



352 



MARTYRS MIRROR. 



maintained, by those who may be called orthodox 
believers; notwithstanding said article had to suffer 
much opposition, violence and molestation, and this 
not only from the papists (who, however, have 
nearly always opposed it), but also from other per- 
suasions who had abhorred the doctrine of the pa- 
pists in many other points, and with fear and terror 
had fled from the Roman church, as from a confused 
Babel. 

However, all this, instead of obscuring the truth, 
tended only to illuminate and glorify it the more, 
just as gold when contrasted with copper, the 
mountain's height with the deep valley, and the 
light of day with the darkness of night, can be dis- 
tinguished the more plainly; also the praiseworthy 
commended, and the contemptible contemned. 
This was the case at that time, not only with the 
assailed truth, but also with those who defended it, 
as shall be related and proven in the sequel. 

Jacob Mehrning 1 s History of Baptism, making 
mention of the sixteenth century, that is the time 
from A. D. 1500 until A. D. 1600, begins with 
these words: Page jj2 "At this time there arose, 
principally in Germany, a most severe persecution 
against the old Waldenses and their followers, 
through the violent controversy of the so-called 
clergy, and the disputations waged against them by 
the pens of the learned." [The Waldenses] in con- 
sequence of this, however, gained far more Anabap- 
tists (namely Baptists), than there had ever before, 
in any country, been seen. 

This indicates that the old orthodox Waldenses, 
notwithstanding the severe persecutions, existed also 
at this time, yea, insomuch that now they increased 
more than ever before. 

But this was also the century in which Luther in 
Germany, Zwingli in Switzerland, and afterwards 
Calvin in France, began to reform the Roman 
church ; and to deny, oppose and contend with the 
authority of God's holy word against the supposed 
power of the Roman Pope, and many papal super- 
stitions, however, in order to avoid too great dissat- 
isfaction, as it seems, they remained in the matter of 
infant baptism, in agreement with the Roman 
church, though they abandoned many incidents 
which the papists observe at the baptism of infants, 
such as the salt, spittle, exorcism, and the like. 

They also have retained with the papists, the 
swearing of oaths, the office of secular authority, war 
against enemies, and sometimes also against each 
other, etc. , of which things the old Waldenses had 
purified themselves, and would have no communion 
with any who would practice these things. Hence, 
we will leave them, and turn to our fellow believers. 

It is true, that already before the beginning of this 
century, some of the Waldenses had united with the 
Hussites, apparently in the confidence, that with 
the doctrine, these would also follow the meekness 
of their former teacher, John Huss. But when said 
Hussites would retain infant baptism, and avenge 
the death of their teacher, yea, began to wage a 
bloody war against those who had put him to death, 
those who had united with them found themselves 
greatly deceived, and left them, not daring to trust 
their salvation with such people; some, however, 



though few, remained with them. Thus the Wal- 
denses returned for the most part to their old breth- 
ren, but the Hussites were received by the Luther- 
ans, Zwinglians and Calvinists, who, with them 
approved of infant baptism and war. 

But since, some Waldenses had united with the 
Hussites before the apostasy of the latter, and some 
though few, had still remained with them, it came 
that said Hussites received, though erroneously, the 
name of Waldenses. Hence it originated, that they 
had a mixed confession of faith, which was partly 
conformable to the old confession of the Waldenses, 
and party adulterated with innovations or human 
institutions. For example, the article of the holy 
baptism of these Hussites reads as follows: "The 
faith which God has given us, constrains us to be- 
lieve and confess such things respecting baptism, 
which is the first sacrament: whoever, now, in adult 
age, has become believing through the hearing of 
the word of God, by which he, being regenerated 
and enlightened in his soul, has received power, such 
an one is bound to be baptized in the name of the 
Father, the Son, and the Holy Ghost, into the unity 
of the holy church, by an external washing of water, 
in token of his inward purification obtained through 
faith." 

(So far this article accords with the confession of 
the old Waldenses; but what follows it, is held to 
have been added by said Hussites.) 

"This our confession extends also to infants, 
who, according to the command of the apostles, as 
Dionysius writes, must be baptized, and afterwards, 
through the wise direction of their sponsors, who 
are taught in the law of Christ, be guided, or urged 
and trained to the life of faith, that is, to worthily 
practice the faith." 

We see here, a great departure of these Hussites, 
who have added to the old rule of the Waldenses, 
which is confirmed by the authority of holy Script- 
ure (namely, to baptize upon faith), a new rule, 
namely, to baptize also infants, and for proof of this, 
adduce not the testimony of Christ or his holy apos- 
tles, but of one Dionysius, who never was an apos- 
tle or teacher of Christ, but a fallible man. 

And still, the preacher Mellinus would make the 
readers of his book believe, 2d book, page 614, 
col. 3, that this last part was also the confession of 
the Waldenses; but the contrary is evident, as pre- 
viously stated; yea, according to his own account, 
fol. 446, col. 1, the Waldenses, A. D. 1544, forty 
years after the Hussites, whom he calls Bohemian 
brethren, made the above article, issued a confes- 
sion and delivered it in the parliament of the King 
of France, in which, where speaking of baptism, 
they make no mention at all of any baptizing of in- 
fants; but the work of the Hussites, according to 
the account of said preacher, is said to have orig- 
inated A. D. 1504. Compare fol. 611, col. 1, with 
fol. 614, col. 3. 

A. D. 1507. — "In this year," writes P. J. Twisck, 
' ' the Vaudois, Waldenses, or believers were cruelly 
persecuted in Hungary, and delivered the confes- 
sion of their faith, together with an apology, to 
Uladislaus, King of Bohemia, refuting the calum- 
nies of their enemies, and proving that they had not 



MARTYRS MIRROR. 



353 



separated from the Roman church without 
reasons. Of these people, papistic writers them- 
selves confess, that they led an innocent and pious 
life, though they nevertheless cruelly sought to kill 
and exterminate them." Chron., page 930, col. 2, 
from Henr. Boxh.,fol. 27. 

Note.- — Touching the confession which the afore- 
mentioned Waldenses, A. D. 1507, delivered to 
King Uladislaus, as well as their defense which they 
delivered A. D. 1508, nothing at all is therein said 
of infant baptism, though that would have been the 
proper time to explain themselves in this respect. 
See A. Mell, fol. 616, col. 1—4, and/*?/. 617, 
col. 1 — 3. As to their confession of the year 1504, 
which was corrupted or adulterated with human 
institutions, by the Hussites, we have already 
spoken. 

A. D. 1521. — One Ludovicus. Vives, of Valencia, 
commenting on the words of Augustine, in the 2jth 
chapter of the 1st book of the City of God: With 
what admonition we address the baptized, says: 
' ' That no one be mislead by this passage, [I would 
state, that] no one was formerly admitted to holy 
baptism, save he who had attained his years, and 
understood himself what the holy water signified, 
and desired to be washed with it; yea, when he 
desired it a second time or oftener. ' ' 

Said Vives, in the same place, further declares: 
"I understand that in some cities of Italy the an- 
cient custom is, to a great extent, still observed." 

By this he indicates, that at, as well as before his 
time, many there did not practice infant baptism; 
which is the purpose for which we have adduced 
this passage. 

"These apparently were," says H. Montanus, 
who has noted this, ' 'a remnant from the Walden- 
ses, who were also scattered into different parts of 
Italy. ' ' Nietigh. , page 89. 

He then states, that in the year 1544 they deliv- 
ered their confession of faith to Francis I. , King of 
France, but that the following year, said King, 
through Minerius, miserably fell upon and extermi- 
nated them, in accordance with the sentence pro- 
nounced against them five years previously, at Aix, 
in the court of Provence, not far from Italy. 

Their faith is further thus described : ' ' That they, 
according to their ancient custom, did not recog- 
nize the Pope of Rome, and had always had a pure 
religion." 

Concerning baptism, they professed : ' ' That it 
is an external visible sign, which signifies to us 
the renewing of the Spirit, and the mortifying of 
the members." This confession, in substance, fully 
agrees with the one which we previously related 
from Jean Paul Perrin, as also, with what Reinerius 
admonishes, among the articles of their confession, 
as these were in his time, saying: "That they 
deemed infant baptism useless." Mont., Nietigh., 
page 90. 

We could expatiate and give more particulars, 
touching the Waldenses, in confirmation of the 
faith which they had in common with us, as also, 
that they confessed said faith until the times of the 
last martyrs, yea, also, that some of those martyrs 
proceeded from them ; but as it is not our purpose 



to fill this book with words, but only to give the 
pith of the matter, which we think we have done, 
we will leave it as it is referring it to the judgment 
of the intelligent and impartial reader. 

Before we leave this, we would state that mention 
is made, in this century, not only of the Walden- 
ses, but also of certain churches in Thessalonica, in 
Greece, which are declared to have remained un- 
changed in faith from the time of Christ, and to 
agree in faith and practice with the Anabaptistic 
churches, in Switzerland. I will quote the account 
verbatim, which I have found in regard to this, in 
a certain tract entitled: The Spectacles, by which the 
Anabaptists of one faith may see, etc. , by a lover of 
the truth, f. S. , printed at Harlem, by Hans Pass- 
chiers, van Wesbusch, A. D. 1630. 

In the preface, page 10, we read: "Since, my 
beloved, all the truly pious have a sincere joy and 
the greatest delight [to know], that many pious 
people are found upon earth, it has seemed good to 
me, to acquaint you with a brief testimony that has 
fallen into my hands: How, in the year 1540, or a 
little before, certain persons were brought captive 
by the Turks, from Moravia, to Thessalonica, in 
Turkey, and sold as slaves; which slaves there be- 
came acquainted with the (Thessalonian) Chris- 
tians. Observing their life and conversation, they 
said to these Thessalonians, that in Moravia there 
lived a people who were like them in life and con- 
versation, and were called Anabaptists; which 
kindled in the Thessalonians a zeal to examine the 
truth of the matter; and it further happened, as the 
testimony states, ' ' etc. 

Note. — Besides what we have noted concerning 
the churches at Thessalonica, Balthasar Lydius 
gives this account: "We will first speak of the 
Greek churches, who, in great numbers, are under 
the dominion of the Grand Turk; for in the city of 
Thessalonica, by the Turks now called Salonick, 
the Christians or Greeks have more than thirty 
churches, while the Turks, on the other hand, 
have only three; and so it is in other places in the 
vicinity. These churches do not recognize the Pope 
as the general head of the church. This appears 
from the book of Nilus. Balth Lydii, 3. Tract, of 
the Waldenses, p. 33, col. 1. Nilus de Primatu 
Papa, p. 48, 51 edit., Wechel, A. D., 1608. 

On page 42 of the book referred to above, we read: 
Brief account how through some Moravians who 
had been captured by the Ttirks, and had come to 
Thessalonica, in Turkey, the Christians at Thes- 
salonica obtained information that in Moravia there 
lived fellow believers of theirs, who were there called 
Anabaptists ; and how, in order to ascertain the 
truth of the matter, they sent three of their brethren 
to Moravia, in Germany. 

"I, the undersigned, testify that in Moravia there 
lived with me, for the space of three years, a man of 
our brethren, about a hundred years old, named 
Leonard Knar, who related to me that in his time, 
when he was a servant in the common house of the 
common church at Popitz, under the Stewart, Hans 
Fuhrman, three brethren of the church of Thessalo- 
nica were sent to Germany to inquire after their fel- 



354 



MARTYRS MIRROR. 



low believers, who, as they had learned from the 
prisoners, as stated above, were living in Moravia. 

"They first came to Nickelsburg, on the frontier of 
Hungary, where they went to a priest and inquired 
after this people. He entered a carriage and rode 
with these three men to Pausrom, to those who are 
there called Huterites, and in the Netherlands, 
Moravians. 

"Having well examined their life and conversa- 
tion, they discussed with them, in the Latin language, 
in which they were well versed, all the articles of the 
faith, but found that in three principal articles they 
did not accord; namely, first in shunning, as this 
article was maintained by the Huterites; secondly, 
in the community of goods, which virtually consists 
with them more in dominion and servitude, than in 
equality; thirdly, that they withhold from those who 
fall away from their communion and leave them the 
property which they brought in, on account of 
which these three men parted from them with tears 
in their eyes, because they had performed such a 
difficult and laborious journey in vain. « 

"The same priest then brought them in same 
place (Pausrom), to the Schwitzer church, who de- 
rive their name from Hans Schwitzer, who, through 
one of their brethren, named John Peck (who, with 
Hans Fuhrman and twelve other persons, had lain 
in prison for nine years, in the castle Passau on the 
Danube, in Bavaria, for the testimony of the faith), 
discussed in Latin all the articles of their faith. They 
agreed well in all points, on account of which they 
being mutually filled with great joy, acknowledged 
each other as dear brethren, and in token thereof, 
commemorated together tshe Lord's Supper, with 
great gladness, confessing themselves the true church 
of God. They stated further that the church of God 
at Thessalonica had remained unchanged in faith 
from the time of the apostles, and that they still 
preserved in good condition the letters which the 
apostle Paul wrote to them with his own hands. 

"All this having taken place, they parted in 
peace, and having commended each other with tears 
and the kiss of love, into the keeping of the Lord, 
the brethren journeyed back to Thessalonica. 

"One of them who was a tailor by trade, left his 
shears as a memento in the church at Pausrom. 

"This history is not only known to me, but is 
generally known, not only in Moravia, but also in 
the upper Palatinate. ' ' 

The father of this Leonard Knar, who saw and 
related all this, was elder among the Anabaptists 
there who now consist of two principal divisions, 
namely the Huterites, here in the Netherlands called 
Moravians, and the Schwitzers here in the Nether- 
lands called Germans, but who were then yet one 
people. This Elder Leonard Knar ministered to 
these people in baptism, the Supper and interces- 
sions according to the doctrine of the apostles. 

As Leonard was well acquainted with John Peck, 
the latter orally related to Leonard all that he had 
discussed with the brethren from Thessalonica. 

We mentioned before, that Hans Fuhrman and 
John Peck, together with twelve other persons, lay 
imprisoned for nine years in the castle of Passau. 
From this long confinement they were released 



through bail furnished by a certain lord of Jamits, 
who traveled thirty-six leagues to release the pris- 
oners by becoming bondsmen for them. He had in 
his town Jamits, a large society of these people liv- 
ing under his protection. 

To the above account the following testimony is 
given, subscribed to in these words : 

"By me, Jacob Meyster, resident at Amsterdam, 
fled from Moravia, to Poland, A. D. 1620; thence 
A. D. 1626, to Stettin, in Pomerania, and in the 
year 1627, to Amsterdam. I acknowledge that this 
account of Leonard Knar is as related." 

Of these things, Jacob Mehrning, of Holstein, 
gives this account: "Thus we have information, 
that even at the present day there are brethren and 
Christians at Thessalonica, who agree with the Men- 
nists in all articles of religion, also in baptism, two 
of whom were yet in the time of our fathers, with 
the brethren in Moravia, and then also in the Neth- 
erlands, and communed with the brethren, who 
expressly declared that they still preserved in good 
condition, at Thessalonica, the originals of St. Paul's 
two epistles to the Thessalonians. Likewise, that 
many of their brethren were still living, scattered 
here and there in Ethiopia, Greece and other orien- 
tal countries, as well as other Christians, who, like 
them, were preserved by God, and remained in the 
same doctrine, and the true practice of baptism, 
constantly from the beginning of the apostles to this 
time. Bapt. Hist. , p. 739. 

D. Vicecomes, lib. 1, cap. 23, quotes from Ni- 
cephorus Callistus, that in Thessalia baptism was 
administered only at Easter; on which account many 
died without baptism. 

This harmonizes quite well with the foregoing; 
namely, that the Thessalonian churches were not 
accustomed, or at least did not deem it necessary to 
baptize infants, seeing they waited with baptism a 
whole year; on the other hand, those who consider 
infant baptism necessary, frequently dare not post- 
pone it one month, one week, yea, sometimes not 
one day, on account of the uncertainty of the in- 
fant's life; so that they appoint no definite time for 
infant baptism, as also, if necessity requires it, no 
definite persons; so much that the papists as also 
the Lutherans allow not only priests or teachers, 
but also laymen, yea, women to baptize, so that no 
child may die unbaptized. Anthon. Jac. Babel der 
Kinderdoopers, printed A. D. 1626, p. 107, 8I/1 
chapter, quest. 5, from Bellarm de Baptism, col. 307. 

But that the Thessalonian churches had the cus- 
tom of baptizing only on Easter, that is, once a year 
came as may be inferred, because they deemed it 
necessary first to instruct the persons for a long 
time, almost a year, and to teach them the faith, be- 
fore they might be baptized ; as has been shown from 
Rupert Tuiciensis, for the year 11 24. 

Note. — Notwithstanding we might herewith close 
our account of Holy Baptism, since not only this 
article, but all that further belongs to it, has been 
sufficiently shown, and the known martyrs of our 
faith and their confessions have been plainly pre- 
sented in our old book of the martyrs long before 
this time; yea, already in the year 1524, we never- 
theless, in order to satisfy, if this be possible, the 



MARTYRS MIRROR. 



355 



critical, will proceed to bring this article to the end 
of this century, in which the confessions of the mar- 
tyrs will render us no small service, as will appear. 



CONFESSION OF THOMAS VAN IMBROECK, CON- 
CERNING BAPTISM. 

A. D. 1558. — At this time a godfearing and pious 
hero of Jesus Christ, named Thomas van Imbrceck, 
made a most excellent and explicit confession of holy 
baptism, as also a refutation of the opponents, which 
he delivered to the lords of Cologne, where he was 
imprisoned for the faith. It reads as follows: 

I believe and confess that there is a Christian bap- 
tism, which must take place externally and inter- 
nally; internally with the Holy Ghost and with fire, 
externally with water, in the name of the Father, the 
Son, and the Holy Ghost. 

Internal baptism is imparted by Christ to the 
penitent, as John the Baptist said : " I indeed bap- 
tize you with water unto repentance: but he that 
cometh after me is mightier than I ; whose shoes I 
am not worthy to bear: he shall baptize you with the 
Holy Ghost, and with fire." Matt. 3:11; Mark 1:8. 

Christ confirms these words when he says to his 
disciples, " That they should not depart from Jeru- 
salem, but wait for the promise of the Father, which, 
saith he, ye have heard of me. For John truly bap- 
tized with water ; but ye shall be baptized with the 
Holy Ghost not many days hence." And this prom- 
ise was fulfilled on the day of Pentecost. Acts 
1:4, 5; 2, etc. 

Thus was also the house of Cornelius baptized 
when they believed what Peter spake: they received 
the Holy Ghost, and all spake with tongues, and 
magnified God. Acts 10:44, 4^- 

But the external baptism of water, which is a wit- 
ness of the spiritual baptism, and indication of true 
repentance, and a sign of faith in Jesus Christ, is 
administered, by the command of the Almighty 
Father, and his Son Jesus Christ, and the Holy 
Ghost, and in the name of the only God, by a true 
servant of the Lord, to those who have repented and 
reformed, believe the Gospel,* confess their faith, 
and desire baptism ; willingly offer themselves up to 
God, and yield themselves servants unto righteous- 
ness, yea, to the service of God, and the communion 
of Jesus Christ and all the saints. 

This is fully comprehended and contained in the 
words which Christ speaks to his disciples: "Go 
ye therefore, and teach all nations, baptizing them 
in the name of the Father, and of the Son, and 
of the Holy Ghost : teaching them to observe all 
things whatsoever I have commanded you." Matt. 
28:19, 20. In Mark we read thus: "Go ye into all 
the world, and preach the Gospel to every creature. 
He that believeth and is baptized shall be saved; but 
he that believeth not shall be damned." Mark 
16 : 15, 16. 

These words of Christ fully comprise the ordina- 
tion and institution of the Christian baptism, and 



* And Philip s: 
mayest. Acts 8 : 37. 



id, If thou believest with all thine heart, thou 



all that pertains to it; for Christ, who is the eternal 
wisdom of the Father, has expressly and completely 
thus commanded it. Now, as he is the Light and 
the Savior of the world, we find in this command, 
that teaching and believing must precede baptism. 
John 8 : 12; 3 : 17. 

The Scriptures cannot be broken, neither are we 
to take away from, or add to, the word of God; 
nay, not even the smallest tittle or letter of the Gos- 
pel may be changed. Hence, the ordinance of the 
Lord, respecting baptism must remain unaltered ; 
for it is the word of God, which abideth for ever. 
Deut. 4:2; Matt. 5:18; John 10:35. 

Hence, the words of Christ declare, that teaching 
must take place before and after baptism, in order 
that the person baptized may use diligence to ob- 
serve, after baptism, the Gospel (which was presented 
to him before baptism), and all things commanded 
him; for he is no more lord over himself; but, as a 
bride surrenders herself to her bridegroom, so he, 
after receiving baptism, surrenders himself to Christ, 
and loses his will, is resigned in all things, without 
name, without will, but leaving the name to Christ, 
and letting him reign in him. For this is the signi- 
fication of baptism, that the Christian's life is noth- 
ing but pure dying and suffering; because we are 
like unto the image of Christ, and baptized with 
him, must die and suffer, if we would reign and live 
with him. Rom. 6 : 4. 

With this ordinance of Christ, accord also the 
apostles, as faithful stewards and dispensers of the 
manifold grace of God ; for thus did Peter and the 
other disciples preach the Gospel at Jerusalem, and 
they that heard it, were pricked in their heart by 
the word, and said unto Peter and the rest of the 
apostles; "Men and brethren, what shall we do? 
Then Peter said unto them: Repent and be bap- 
tized every one of you in the name of Jesus Christ 
for the remission of sins, and ye shall receive the 
gift of the Holy Ghost." Acts 2 : 37, 38. Thus did 
also Philip, when he expounded the Scripture to 
the eunuch. And the latter, when he had accepted 
it, said : ' ' What doth hinder me to be baptized ? 
Philip answered : If thou believest with all thine 
heart, thou mayest." Acts 8 : 35 — 37. Thus also 
those of Samaria were baptized, when they believed 
the words of Philip. Verse 12. 

Again, when Peter preached Christ to the house 
of Cornelius, and spake the word of life, the Holy 
Ghost fell on all them that heard the word . ' ' Then 
said Peter: Can any man forbid water, that these 
should not be baptized, which have received the 
Holy Ghost as well as we? And he commanded 
them to be baptized in the name of the Lord." 
Acts 10:44, 47, 48. 

. Thus, Paul also found certain disciples at Ephe- 
sus, to whom he said: "Have ye received the Holy 
Ghost, since ye believed? They answered : We have 
not so much as heard whether there be any Holy 
Ghost. Then said Paul : Unto what then were ye 
baptized? They said : Unto John's baptism. Paul 
said : John verily baptized with the baptism of re- 
pentance, saying unto the people, that they should 
believe on him which should come after him, that is, 
on Christ Jesus. When they heard this, they were 



356 



MARTYRS MIRROR. 



baptized in the name of the Lord Jesus." So we 
read in the 19th chapter of Acts. 

Thus also Paul himself, when he had been pros- 
trated on the way, by the Lord, and had heard at 
Damascus, by the command of the Lord, from An- 
anias, what he should do; had again received his 
sight, and was filled with the Holy Ghost, in short, 
had become a chosen vessel and fit instrument, was 
baptized, and called upon the name of the Lord ; as 
Luke writes, Acts 9:18. 

From these and other passages it is evident, that 
the apostles first taught, and that from teaching 
follow repentance and faith. For, how shall they 
believe, says Paul, without hearing. Faith cometh 
by hearing, and hearing by the word of God. Rom. 
10:17. Hence, penitent faith is confessed and, so to 
speak, sealed by Christian baptism. For,. after bap- 
tism, a constantly good and godly life should fol- 
low;* this is the true ordinance of the Lord Jesus 
Christ, and his apostles, as you may read every- 
where throughout the Acts of the Apostles. 

Lastly, as the apostles established the church of 
God through the Gospel, so they all unanimously 
declare in their epistles the aforesaid foundation of 
Christ. For, thus says Paul to the Romans: "Know 
ye not, that so many of us as were baptized into 
Jesus Christ were baptized into his death ? There- 
fore we are buried with him by baptism into death : 
that like as Christ was raised up from the dead by 
the glory of the Father, even so we also should 
walk in newness of life. For if we have been planted 
together in the likeness of his death, we shall be also 
in the likeness of his resurrection: knowing this, 
that our old man is crucified with him, that the 
body of sin might be destroyed, that henceforth we 
should not serve sin. For he that is dead is freed 
from sin." Rom. 6:3 — 7. 

With these words, Paul tells us what the baptism 
of believers signifies, namely, the dying of the flesh, 
or mortifying of the old Adam, the burying of sin, 
the putting off of the sinful flesh, and the resurrec- 
tion of the new man and life; and this for this rea- 
son: since Christ died for our sins, was buried, and 
rose from the dead for our justification, and we, 
through the spirit of faith, have been incorporated 
or grafted into him, and hence, have become enti- 
tled to the merits of his death, yea, are made par- 
takers of all that is his, and thus, in and through 
hope, are confirmed in his fellowship (unto which 
we are called through grace); therefore we must 
also, for his name's sake, die unto sin,f bury it, and 
live unto righteousness, that we may be a true 
branch on the vine. 

In this manner the apostle Paul speaks also to the 
Colossians: " Ye are complete in him, which is the 
head of all principality and power: in whom also ye 
are circumcised with the circumcision made without 
hands, in putting off the body of the sins of the 
flesh by the circumcision of Christ: buried with him 
in baptism, wherein also ye are risen with him 
through the faith of the operation of God, who hath 

* For as many oi you as have been baptized into Christ have put 
on Christ. Gal. 3 : 27. 

f For ye are dead, and your life is hid with Christ in God. 
Col. 3:3. 



raised him from the dead. And you, being dead in 
your sins and the uncircumcision of your flesh, hath 
he quickened together with him." Chap. 2, verses 
10 — 13, compared with Eph. 2:4 — 6. 

These words, in the first place, declare, that cir- 
cumcision is not a figure of baptism, but of the cir- 
cumcision of Christ, which is not done on the fore- 
skin of the flesh, but on that of the heart, not with 
hands, nor with a knife of stone, but without hands, 
through the word of God, in the Spirit. 

These words of Paul sufficiently indicate, that in 
baptism the past life must be buried with Christ, 
and, through faith, rise to a new life; for the out- 
ward sign alone is of no value in the sight of God; 
but faith, the new birth, a true Christian life — by 
these, man is united with God, incorporated into 
Christ Jesus, and becomes a partaker of the Holy 
Ghost. 

Hence, external baptism does not conduce to 
salvation, if the internal baptism is wanting, namely, 
the transformation and renewing of the mind. Once 
more Paul says to the Galatians: "For ye are all. 
the children of God by faith in Christ Jesus. For as 
many of you as have been baptized into Christ have 
put on Christ." Gal. 3:26, 27. 

I hope that my lords will reflect a little on these 
excellent and explicit words; for when viewed aright, 
they are easily comprehended. Even as a man that 
is naked, hides himself and would not be seen be- 
cause he is ashamed of his nakedness; but when he 
has covered his shame, he comes forth without hesi- 
tation. So it was also with Adam ; when God called 
him, he hid himself, and said: "Lord, I am naked." 
Nevertheless, he had covered himself with a fig-leaf; 
but it availed him nothing; for the Lord could well 
see his shame, that is, his sin. Gen. 3. 

"But when he knew himself, God clothed him with 
skins, which signified the sign of grace of Christ. 
Now when he had on the skin, his nakedness was 
no longer seen. So it is also with Christians; when 
they have put on the coat of skins (Christ), our sin 
is seen no longer, and the garment which we have 
on is manifest to all. Compare Gen. 3:21 with Gal. 
3:27. Therefore, he that is baptized aright, has put 
on Christ, and nothing is seen on him, but Christ 
and the life of Christ. Thus Paul says to the Ephe- 
sians: "Christ loved the church, and gave himself 
for it; that he might sanctify and cleanse it with the 
washing of water by the word." Eph. 5:25, 26. 

Here we plainly perceive, that the washing of 
water is joined to the word; for no one is cleansed 
by the washing of water, but by the word; as the 
Lord says: "Now ye are clean through the word 
which I have spoken unto you." John 15:3. 

In another place, Paul calls baptism a washing of 
regeneration, Tit. 3:5, because baptism represents 
regeneration; even as circumcision is called a cove- 
nant, because it represented a covenant. Thus also, 
the paschal lamb is called pascka, that is, a passing 
over, though it was simply a memorial of the pass- 
over. Thus, is baptism called a washing of regener- 
ation, because it belongs to the regenerated children 
of God, who are born of incorruptible seed, namely, 
the living word of God, or, as James says: "Who 



MARTYRS MIRROR. 



357 



are regenerated by the will of God, by the word of 
truth." i Pet. 1:23; James 1:18. 

Still another point is also to be considered here — 
that the apostles say, We must be regenerated by 
the word, that is, through the preaching of the Gos- 
pel. But by what will those who say that children 
are regenerated, prove this ? since neither preaching 
nor word obtains with them. 

Finally, Peter says also in his epistle: "When 
once the long suffering of God waited in the days of 
Noah, while the ark was a preparing, wherein few, 
that is, eight souls were saved by water. The like 
figure whereunto even baptism doth also now save 
us (not the putting away of the filth of the flesh, but 
the answer of a good conscience toward God), by 
the resurrection of Jesus Christ." 1 Pet. 3:20, 21. 

From the words of Peter we perceive, that bap- 
tism is represented by the flood, through which 
God punished the whole world; but Noah, with his 
his house, whom God deemed righteous, was pre- 
served in the ark from the water; even as Israel 
passed dry-shod through the Red Sea, and were 
thus delivered from their enemies; but Pharaoh, with 
his entire host, was drowned in it, so that not a 
single one escaped. 1 Cor. 10: 1, 2. 

Thus it is with all the works of God; that which 
is life for the pious, is death for the ungodly, as 
Paul testifies with these words : ' ' We are unto God 
a sweet savor of Christ, in them that are saved, and 
in them that perish : to the one we are the savor of 
death unto death ; and to the other the savor of life 
unto life. 2 Cor. 2:15, 16. 

But in order rightly to understand the figure of 
the flood, we must consider Noah as the antitype of 
Christ; his house the antitype of believers; the ark, 
of the church; and the flood, of baptism. For, even 
as Noah, in his time, was a preacher of righteous- 
ness, so also Christ was a true preacher of righteous- 
ness, who proceeded from God, and came into the 
world. And as Noah prepared the ark, to preserve 
his household, so Christ prepared the spiritual ark, 
namely his church, built by the apostles, as wise 
master builders, to preserve his children and his 
household, of whom he himself says: "Behold, I 
and the children which God hath given me." And 
as through the flood all flesh was destroyed and 
perished, so must also, through baptism, all carnal 
lusts and desires be destroyed and perish. And as 
only few, that is, eight souls, were preserved in the 
time of Noah, so it is also with men at this present 
time. Though it is proclaimed unto them, and the 
light shines forth clearly, still they love darkness 
rather than light; hence there are so few who truly 
believe, and are translated from the past life into a 
spiritual life, that they may enter into the church of 
Christ, and thus be baptized unto the dying of the 
flesh, and the resurrection to a new life. 

For Christ himself says, that there are but few 
who find the true way; "for many are called, but 
few chosen;" few believe, and few shall be saved. 
Luke 13:24; Matt. 20:16. As also Luke says: 
' ' Nevertheless, when the Son of man cometh, shall 
he find faith on the earth?" Luke 18: 8. 

For, noble sir, and servant of God, I appeal to 
you, whether it is not now as it was in the time of 



Noah? They build; they plant; they buy one field 
after another; they feast; they drink; they marry, 
and are given in marriage; and all this without the 
fear of God; and they who do this are well known, 
yea, all corners of the world are full of abomina- 
tions and idolatry. May the Lord convert them all, 
Amen. Luke 17:26, 27; Matt. 24:37,38. 

The reason why they live without the fear of 
God, and without care, is, that they have no ex- 
ample. They console themselves only with this, 
namely : / am a Christian ; for I am baptized. 
Thus they speak, thinking that it is sufficient if one 
is only baptized; but they know little what baptism 
signifies; for they have not yet drank of the living 
fountain, of which Jeremiah speaks; but they drink 
of the wells which they have digged themselves; 
' ' For they have forsaken the true fountain, says the 
Lord." Jer. 2: 13. 

So it is now also with baptism, as I have suffi- 
ciently shown above, that believers only are to be 
baptized. But now the command of Christ is ig- 
nored, and those who dig or devise a well, or bap- 
tism, of their own, are received; and thus is fulfilled 
what Christ says: "Thus have ye made the com- 
mandment of God of none effect by your tradition." 
Matt. 15:6. 

Still more might be shown from the Scriptures; 
for Paul writes very clearly to the Hebrews, con- 
cerning the preparation of Christians, declaring that 
those who would receive this Christian ordinance, 
must first learn the principles of the Christian doc- 
trine, namely, repentance from dead works, then 
faith in God, and then baptism. Heb. 6:1. 

I fear it might become tedious to my noble lord 
and servant of God; hence I will make it as brief as 
possible. 

Now, since there are many who believe that chil- 
dren that die without baptism are damned, as also 
the priests maintain, we will, by the grace of God, 
give a brief answer to our opponents, so that my 
lords may be relieved on this point. 



DEFENSE AGAINST THE OPPONENTS BY THOMAS 
VAN IMBRCECK. 

In the first place, our opponents say, it is written : 
"Suffer little children to come unto me; for of such 
is the kingdom of heaven." Matt. 19:14. Now, if 
they have the promise, why should they not also 
receive baptism, which is less than the promise? 

Answer. — We believe and confess that infants 
are saved on account of the promise; but that salva- 
tion depends on baptism, we do not confess; for 
when Christ promised the children the kingdom of 
God, they were not baptized, nor did he baptize 
them, but he embraced them, and spoke kindly to, 
or blessed, them. Mark 9:36, 37. Christ also states 
the reason why the children are acceptable to God, 
since he sets them as examples for adults, and ad- 
monishes us, that we should be like them, for thus 
he says to his disciples: "Verily I say unto you, 
except ye be converted, and become as little chil- 
dren, ye shall not enter into the kingdom of heaven. 
Whosoever therefore shall humble himself as this 



358 



MARTYRS MIRROR. 



little child, the same is the greatest in the kingdom 
of heaven. Matt. 18:3,4. 

Hence, since we are admonished to become as 
children, it is incontrovertible, that as long as they 
remain in a state of innocence, God holds them 
guiltless, and no sin is imputed to them; and al- 
though they are of a sinful nature, partaking of the 
nature of Adam, there still remains something in 
them which is pleasing to God, namely, innocence 
and humility; however, they are saved only through 
the grace of Christ. 

But if some condemn infants, if they die without 
baptism, it is a despising of the blood of Christ; for 
the sin of Adam and of the whole world, is recon- 
ciled through the sacrifice of Christ, and no sin from 
Adam is imputed to children; how then can chil- 
dren be damned ? 

Who will accuse the children, for whom Christ 
shed his blood ? Who will condemn them, to whom 
Christ has promised the kingdom of God? Who 
will deny the holy Scriptures, which declare so em- 
phatically, that the sin of Adam and of the whole 
world has been taken away; the handwriting of the 
law, which was against us, blotted out, and nailed 
to the cross, and that grace has abounded over sin, 
and the life of Christ conquered death ? 

Hence, he who says that children are condemned, 
or accuses them on account of original sin, denies 
the death and blood of Christ. For, if the children 
are condemned because of Adam's death, then 
Christ died in vain, Adam's guilt is still upon us, 
and not reconciled through Christ, and grace has 
not abounded over sin through Christ. God forbid. 

For the grace of God has richly appeared to all 
men. Tit. 2:11; Rom. 5:18. All malediction, curse, 
and the sin of the whole world have been taken 
away through Christ, and as adults are saved 
through faith, so children are saved through their 
innocence; but all through grace. 

An answer, then, remains yet to be given, why, 
if they are saved, they should not be baptized. 

In the first place, because we have no command 
from Christ for it. Abraham had received a com- 
mand from the Lord, to circumcise all males on the 
eighth day. Now, he had received no command 
respecting females, nor did he follow his own opin- 
ion, but, according to the command of God, caused 
only the male children to be circumcised; and cir- 
cumcision was the sign of the covenant which God 
had established with Abraham; and still, the women 
were included in the covenant as well as the men. 

And afterwards, when Israel was in the wilder- 
ness, and had grossly sinned against the Lord, so 
that God said, they should not enter into the prom- 
ised land, and this on account of their unbelief, he 
(the Lord) said : But your children which now 
know neither good nor evil, they shall possess it. 

Now, if the children, whom the Lord had com- 
manded to be circumcised on the eighth day,* ob- 
tained mercy from him, and he promised to give 
them the land, and that they should possess it, how 
much more should now his grace be upon the chil- 
dren for whom Christ died? 



* From this our opponents, nevertheless, form an argument, 
which they, though without foundation, bring against us, 



In the second place, our opponents say, that the 
Lord said to Nicodemus : ' ' Except a man be born 
of water and of the Spirit, he cannot enter into the 
kingdom of God. " John 3:5. From this, they say, 
it follows, that no one can enter into the kingdom 
of God, except he be baptized with water. 

Answer. — These words of Christ must not be 
understood with reference to children; for the pas- 
sage which the Lord spake to Nicodemus, namely: 
Verily, verily, I say unto thee, except a man be 
born from above, he cannot see the kingdom of 
God, declares differently ; for here we hear that 
Christ presented to Nicodemus regeneration, which 
takes place only through the word of God, as has 
above, in my confession, been sufficiently explained; 
and then Nicodemus said: How can a man, when 
he is old, enter the second time into his mother's 
womb, and be born again? 

Mark, he says, when he is old;* from which we 
well perceive, that the Lord did not speak of chil- 
dren. And thereupon Christ says : "Except a man 
be born of water and of the Spirit, he cannot enter 
into the kingdom of God." 

That this is not spoken of children, the following 
words prove, namely: "That which is' born of the 
flesh is flesh; and that which is born of the Spirit is 
spirit. Marvel not that I said unto thee, Ye must 
be born again. The wind bloweth where it listeth, 
and thou hearest the sound thereof, but canst not 
tell whence it cometh, and whither it goeth: so is 
every one that is born of the Spirit.! 

By these words Christ indicates that the regener- 
ated man becomes spiritual, and is born of the 
Spirit, and of a spiritual nature; as Peter says: "We 
are become partakers of the divine nature, if we flee 
the corruptible lusts of this world. ' ' By this every 
one may know whether he is born of the Spirit, 
namely, if he has the nature of the Spirit, even as 
one that is born of the flesh, has the nature of the 
flesh, each in his order. Birds have their peculiar 
nature; so also wild animals; likewise man; each is 
minded like him of whom he is born. J 

Thus, he that is born of the Spirit, is also spirit- 
ually minded; hence Paul says: "For as many as 
are led by the Spirit of God, they are the sons of 
God." 

Finally Christ says to Nicodemus: If I have told 
you earthly things, and ye cannot comprehend or 
believe, how shall ye believe, if I tell you of heav- 
enly things ? 

Here the Lord deems it greater to comprehend 
heavenly things, than earthly things; but children 
comprehend nothing of earthly things, how much 
less of heavenly. 

Hence Paul says: Be not children in understand- 
ing; howbeit in malice be ye children, but in under- 



* Nicodemus, though ignorant in the matter itself, understood 
well enough, that this did not have reference to children ; hence he 
asked : How can a man be born, when he is old? 

f From the words : "That which is born of the flesh is flesh," 
Thomas concludes that this relates only to the adult ; since no new- 
born infants, but only the adult can live after the flesh, and, conse- 
quently, must be born again. 

% The descent of every one is known by his peculiar nature ; 
for like produces like. Hence, if infants are truly regenerated of 
the Holy Spirit, the fruits of the latter must be evident in them 
from the workings of their nature. The fruit of the Spirit is love, 
joy, peace, longsuffering, etc. Gal. 5:22. 



MARTYRS MIRROR. 



359 



standing be men. For, fakh cannot be compre- 
hended without understanding, even as Paul says 
to the Hebrews : Faith is a sure confidence of things 
hoped for, and conforms itself to things not seen ; so 
that faith has such a power in itself, that it always 
conforms to heavenly things, and seeks those things 
which are above, where Christ sitteth on the right 
hand of God. 

That children do not have such faith, experience 
and the holy Scriptures teach, though some say: 
God can easily give children this faith . So say I ; 
and not only faith, but also understanding, by which 
faith is comprehended; yea, even language to con- 
fess it; but what sort of faith children have, they 
show by their life and fruits. But though God is 
almighty, and does according to his will, which 
none can resist, he nevertheless observes order in 
all his works, according to his pleasure. Hence, let 
every one see well to it, that he do not prescribe 
to God according to his own opinion; for he has 
made all things well. To him be eternal praise and 
honor. Amen. 

Since these are the most important passages* 
with which it is sought to prove infant baptism, 
I have, in my weakness and simplicity, answered 
them. But that you, my noble sirs, may not be- 
come weary of my long writing, I will conclude; 
nevertheless, if my noble sirs desire a fuller answer, 
I am willing and ready to answer, as much as lies 
in my power. May God give his grace to us all. 
Amen. Your humble servant, 

Thomas van Imbroeck. 

A. D. 1569. — Now when the papists sat in such 
darkness, that they immediately put to death those 
who, having been baptized in infancy, were, when 
arriving at riper years and understanding, baptized 
upon faith, a godfearing teacher of the church of 
Jesus Christ, named Jacob de Roore, did neverthe- 
less not hesitate to make, with regard to this matter, 
a salutary and good confession, writing in his bonds 
and imprisonment at Bruges, in Flanders, the fol- 
lowing words : ' ' Furthermore, I confess a Christian 
baptism, according to the tenor of the word of God, 
as Christ commanded his apostles, saying: "Go, 
and teach all nations, baptizing them," etc. 

Afterwards he relates how the apostles executed 
this command of Christ, saying: "Thus did the 
apostles, according to their Lord's command," etc. 

Continuing, he explains the words of Peter, Acts 
2 : 39 : " For the promise is unto you, and to your 
children, ' ' etc. ; from which the opponents were fre- 
quently wont to prove (in their manner) infant bap- 
tism, or at least, to give it some plausibility. There- 
upon he says as follows : ' ' By this the apostle shows 
that the gift of the Holy Ghost was to be given, not 
only to the Jews and their children, but also to the 
Gentiles, who were far from the kingdom of God, 
and whom God should also call, as the prophet Joel 
had foretold.! 



* Understand, those which were the most important in his time; 
for afterwards many others were, to the detriment of truth, im- 
agined in addition to them. 

t He adduces the prophecy of Joel tor the purpose of showing, 
that the latter speaks of the prophesying of sons and daughters, 
and not of infants. Chap. 2, verse 28. 



Thus, he says finally, baptism must be received 
upon faith, for a burial of sin, a washing of regener- 
ation, a covenant of the Christian life, a putting on 
of the body of Christ, an ingrafting into the true 
olive tree and vine of Christ, an entrance into the 
spiritual ark of Noah, of which Christ is the true 
householder, as is written of him (this he says of 
his church) : ' ' Behold, here am I, and the children 
(the true believers) which thou hast given me." 
See in Martyrs Mirror, page 537, col. 2, 3, and 
afterwards, in the Account of the Martyrs, for the 
year 1569. 

It is not necessary here to say anything more; 
since the views of this man, regarding this matter, 
are well known and in the memory of almost every 
one. Hence we will conclude this, and proceed to 
others of like confession. 

A. D. 1572. — At this time there was imprisoned 
at Dort, in Holland, a man of great virtue and piety, 
named John Wouterss van Kuyck, who, in a letter 
written to his wife, relates what happened to him in 
prison on account of the faith. Among other things 
he speaks of what the bailiff, in his presence, de- 
manded of the judges, namely: That pursuant to 
the decree of the King, he should be burnt alive 
at the stake ; because he had departed from the 
Roman Catholic faith, and had (as he said), been 
rebaptized by the Anabaptists. 

Thereupon this pious witness of Jesus answered 
as he further writes, saying: "Then I replied: I have 
never departed from the Christian faith; and I know 
no Anabaptists. I have been baptized only once 
upon my faith; infant baptism I do not consider 
a baptism ; and when I was a child, I did as a child, 
as my parents led me. See in the last-mentioned 
Marty? s Mirror, page 692, col. 2, also in the follow- 
ing account of the martyrs, for the year 1572. 

In another letter delivered by him to the bailiff 
arid the council of said city, he makes this confes- 
sion of his own baptism : ' ' Faith and inward bap- 
tism constrained me to obedience toward his word, 
to fulfill his righteousness. Hence I confess, that I 
was baptized upon my faith, and this on my request, 
according to the command of Christ, renouncing 
the devil, the world, etc." Same book, page 701. 

Thus, this witness of Jesus openly, boldly, and 
unfeignedly declared the truth of God in this matter, 
according to the testimony of the word of God, and 
his conscience; to show which has here been our 
sole aim . 

A. D. 1586. — At Ingolstadt, in Bavaria, one 
Christian Gasteiger, after suffering much onset and 
opposition from the Jesuits, was, among other things, 
also assailed in regard to his belief respecting bap- 
tism; since he held that it should be administered 
to none but the believing and penitent. On a certain 
day, therefore, there came to him, where he was 
imprisoned, two of that order, saying. That a child 
had to be baptized, or it would be damned. But he 
contradicted them with arguments and the authority 
of the holy Scriptures. This belief he held fast to 
the end, since he died thereupon, as shall appear 
more fully in the account of the martyrs, regarding 
his death, for the year 1586. Also, in Mart. Mir., 
"6, col. 2. 



360 



MARTYRS MIRROR. 



A. D. 1592. — We find, that besides a disputation 
held against some papists who maintained infant 
baptism, Bartholomew Panten, a pious brother, also 
left, before his departure from this world, a testa- 
ment, as a last farewell, to his little daughter; in 
which he, among other things, admonishes her, 
how she,- when arriving at maturity, should act with 
regard to this matter, saying: "My dear child, take 
this to heart, and when you attain your under- 
standing, my paternal request to you is, to join 
those who fear God, who are by far the least among 
all people, but who are nevertheless the true congre- 
gation and church of God; who practice their rule 
according to the ordinance of the Lord, and the 
practice of the apostles, namely, a baptism which is 
founded upon faith, and must be received as Christ 
has commanded, and as is written in Matthew." 

Then, treating of the words of the holy evangel- 
ists, respecting the unprepared condition in which 
the Pharisees came to the baptism of John, and that 
the latter rebuked them, saying: " O generation of 
vipers, who hath warned you to flee from the wrath 
to come? Bring forth therefore fruits meet for re- 
pentance, ' ' he says by way of explanation : ' ' Here 
it is to be well understood, that confession is not 
sufficient, but that also sorrow of heart, and good 
works, must be evinced. For, all outward actions, 
without renewing the spirit, cannot please God." 
See the beforementioned Mart. Mir?., p. 924, col. 1. 
This matter will be shown more circumstantially in 
the account of his martyrdom, for the year 1592. 

Note. — We could have filled this century with 
a very great number of salutary confessors respect- 
ing this article, had we not deemed this unnecessary 
and to no purpose; for no one who has but a little 
experience in history, will doubt it; since this was 
not one of the least points, on account of which an 
almost countless number of persons lost their lives 
in the last persecution, early in this century, and 
throughout to the close. 

Now, in order to bring this account to an appro- 
priate conclusion, we deem it not inadvisable, to 
add here a certain Confession of Faith, which very 
probably, was once contained in the History of the 
pious Anabaptist Martyrs, and is declared to have 
been the summary of their faith; though it may be 
(which we would not contradict), that they did not 
confess all said articles in precisely this form, but 
maintained more or less in regard to this or that 
point; which, however, if the true foundation Of the 
same is retained, ought to, according to the nature 
of Jove, be borne with ; especially in such persons 
who did not spare their dear lives, but gave them 
unto death, for their God and Savior. Neverthe- 
less, we do not find that any of them entertained 
contrary views, much less, that they opposed said 
confession; which incited us the more to insert it 
here; hoping that it will be productive of at least 
some profit or good in these latter sorrowful and 
perverted times; the more to confirm the steadfast 
in the faith, as well as to give an occasion to the 
weak, to prove themselves wherein they have, be- 
come weak, and how said weakness can be re- 
moved. 



About A. D. i6oo.- e -The time when this con- 
fession, which we have just mentioned, was origi- 
nated, we have not been able definitely to ascertain; 
but as it is stated concerning it, that, as far as the 
sense is concerned, it was believed, taught, and 
practiced, by those called Mennonites, already many 
years ago, even as at the time, when it was com- 
mitted to the printer, namely, when the last perse- 
cution was almost over. We have therefore given 
it a place about the year 1600; that is about the 
close of this century. The title of it is : Confession 
of Faith according to the holy Word of God. 



Confession of Faith, According to the Holy 

Word of God. 

article i. 

Of the only God of heaven and earth. . By the 
grace of God, according to the import of the holy 
Scriptures, we believe with the heart, and confess 
with the mouth, that there is one only, eternal, al- 
mighty, and true God ; who is the Creator of heaven 
and earth, with all things visible and invisible; so 
that all things derive their origin and being from 
him alone, and are all sustained, governed and up- 
held by his almighty word. He is a just, perfect, 
holy, incomprehensible and indescribable, spiritual 
Being; consisting of or through himself, Ex. 3:14, 
and not needing the help or assistance of any thing ; 
but is himself the origin and fountain of every good 
thing. From his overflowing goodness every good 
and perfect gift proceeds and descends. And he is 
the living One, eternal, without beginning or end, an 
almighty, true God and Lord of Hosts, a command- 
ing King over all, and above us all in heaven and 
earth, a terrible Judge and an avenging, consuming 
fire; the true Light, just, righteous and holy, full 
of grace and peace, and a God of love and of all 
comfort, longsuffering and of great mercy. 

And this only good, and only wise, exalted God, 
who is all in all, dwells with his worshipful, glorious 
existence above in heaven, in a light which no man 
has seen, nor can see, and is present everywhere 
with his Spirit and power, filling heaven and earth, 
so that heaven is his throne, and the earth his foot- 
stool. From his all-seeing eye nothing is hid, but 
he is an omniscient hearer and beholder of the 
hearts and secret intents and thoughts of all men; 
all things being naked and open unto his eyes. 
1 Cor. 4:5; Heb. 4: 13. 

And since he is such an omniscient God, full of all 
grace and mercy, and a God of all comfort, with 
whom alone the fountain of wisdom and all good 
gifts are to be found; and since he will not give this 
his divine honor to another, therefore all men are in 
duty bound, to seek, by ardent prayer and with a 
desiring heart, all grace, peace, forgiveness of sins, 
and eternal life, in God alone and in none other.* 

And to this only Potentate, the King of kings, and 
Lord of lords, before whose worshipful majesty the 
angels stand with trembling ; whose word is true, 



* Since God knows everything, believers can call upon him with 
a firm confidence; for he hears their cry and knows their wants. 



MARTYRS MIRROR. 



361 



and whose command is powerful ; who is a right- 
eous Judge over all ; finally every knee shall bow, 
and every tongue confess, that he alone is Lord, to 
the praise of his glory. 

And this only, eternal, true God of Abraham, 
Isaac, and Jacob, consists in one true Father, and 
one true Son, and one true Holy Ghost. And be- 
sides this only God there never has been another, 
nor ever will be. 

Concerning this only, eternal God, read : Hear, 
O Israel : The Lord our God is one Lord. Deut. 6:4; 
Mark 12 : 29. 

Through Isaiah he speaks : For I am God, and 
therg is none else; I am God, and there is none like 
me. Is. 46:9; 45:5; 44:6; 43.: 11; 41:4. 

Through Paul he says: That an idol is nothing in 
the world, and that there is none other God but 
one. 1 Cor. 8:4; 12:6; Eph. 4 : 6. 

And in this only God we must necessarily believe 
to salvation , as the beginning and foundation of the 
Christian faith. Read : For he that cometh to God 
must believe that he is, and that he is a rewarder 
of them that diligently seek him. Heb. 11:6. 

To believe in this God, is also called a principle 
of the Christian doctrine. Read Heb. 6:1; Jas. 2:19. 
John 17:8; 14:1; Gen. 15:6; Rom. 4:9. 

ARTICLE 11. 
Of the eternal birth and Godhead of the only and 
eternal Son of God, we confess : That the Son of God 
was born and proceeded from all eternity, in an in- 
effable manner, from the true God, his Father; of the 
essence and substance of the almighty God, as a 
Light from the true Light, true God from the true 
God ; being in the form of God, the likeness of the 
invisible God, the brightness of his glory, and the 
express image of his person ; so that he was born 
and proceeded from God his Father as the bright- 
ness of the everlasting light, the immaculate reflec- 
tion of the power of God, and the image of his 
goodness; being equal with his Father in essence, 
form, and attributes; as eternal, almighty, holy, 
and the like. For it is an inevitable consequence 
that like produces like. 

Thus, as the stone spoken of by the prophet 
Daniel, which was cut out of the mountain without 
hands, and itself became a great mountain, is of the 
same essence and substance with the mountain; so 
also the precious, elect corner-stone, Jesus Christ, 
was born or proceeded from God the almighty Fa- 
ther (who is called a mountain and rock forever), 
and is of the same essence and substance with him . 
Hence, Christ Jesus, the only begotten Son of God, is 
to be believed in, confessed, served, honored, and 
worshiped by all believers, as the true God with his 
Father. But as this is also a matter of faith, and 
not of reason or comprehension, all this must be 
viewed, believed, judged, and spoken of, not hu- 
manly, nor carnally, but divinely and spiritually. 

Concerning this high, eternal birth, issue, and 
Godhead of the Son of God, read: "Thou art my 
Son; this day have I begotten thee." Ps. 2:7. "For 
unto which of the angels said he at any time, Thou 
art my Son, this day have I begotten thee? And 
again, I will be to him a Father, and he shall be to 



me a Son. And again, When he bringeth in the 
first-begotten into the world." Heb. 1 : 5, 6. 

' ' So also Christ glorified not himself to be made 
a high priest ; but he that said unto him, Thou art 
my Son, to-day have I begotten thee." Heb. 5 : 5. 

' 'And we declare unto you glad tidings, how that 
the promise which was made unto the fathers, God 
hath fulfilled the same unto us their children, in that 
he raised up Jesus again; as it is also written in the 
second Psalm, Thou art my Son, this day have I 
begotten thee." Acts 13 :32, 33. Observe, that this 
passage of Paul has reference not only to the raising 
up of Christ from the dead, but chiefly to his eternal 
birth from God his Father. 

The prophet Micah, speaking of Bethlehem, says: 
"Out of thee shall he come forth that is to be 
ruler in Israel ; whose goings forth have been from 
of old, from everlasting." Mic. 5 : 2; John 16 : 28, 30. 

Again, Paul says : ' ' Who is the image of the 
invisible God, the first-born (mark, the first-bom) 
of every creature." Col. 1 : 15; Rev. 3 : 14. 

Also John : " No man hath seen God at any time; 
the only begotten Son (mark, the only begotten Son) 
which is in the bosom of the Father, he hath de- 
clared him." John 1 : 18 and 14. 

Read also: Prov. 8 : 23; Dan. 2:34, 45; Syr. 24:13; 
Rom. 8 : 29. Concerning the Godhead of Christ, 
read : Ps. 45 : 6; Heb. 1 : 8; John 1 : 1 and 20 : 28; 
Rom. 9: 5; 1 John 5 : 20. 

ARTICLE III. 

Of the Holy Ghost we believe and confess : That 
there is a true, real Holy Ghost, also comprehended 
in the only, eternal, divine essence; who proceeds 
from the Father and the Son and is the power of the 
Host High, by whom the Father and the Son oper- 
ate, and through whom heaven and earth, and all the 
heavenly host were made. Hence, the divine attri- 
butes are ascribed to him; as eternal, almighty, holy 
omniscient ; who searches the deep things of the 
Godhead, knows what is in God, and goes through 
and searches all spirits, however subtle they may 
be. He is therefore confessed as the true God with 
the Father and the Son. And he is the subtile breath 
of the power of God, who with his divine inspiration 
illuminates and enkindles the heart of man, and con- 
firms and leads him into all truth. He is given by 
God unto all who obey him. All that are led by 
this Spirit, are the sons of God. He that has not 
this Spirit, does not belong to God. He is called 
the real and earnest of the inheritance of all true 
children of God . He who blasphemes this Spirit, 
must never expect forgiveness. Christ also com- 
mands to baptize believers in the name of the Holy 
Ghost. 

Concerning this only Spirit of God, read : "In the 
beginning God created the heaven and the earth. 
And the earth was without form and void ; and 
darkness was upon the face of the deep. And the 
Spirit of God moved upon the face of the waters." 
Gen. 1:1,2. 

Through Paul we are taught: "There are diver- 
sities of gifts, but the same Spirit." 1 Cor. 12:4. 
"But all these worketh that one and the selfsame 
Spirit, dividing to every man severally as he will. 



362 



MARTYRS MIRROR. 



For by one Spirit are we all baptized into one body, 
whether we be Jews or Gentiles, whether we be bond 
or free; and have been all made to drink into one 
Spirit." i Cor. 12: ii, 13. Read also: 2 Sam. 23:2; 
Eph. 4:4; Matt. 10:20; Luke 12:12; Matt. 3:16; 
John 1:32; Matt. 28:19; Mark 16:16. 

ARTICLE IV. 

How Father, Son, and Holy Ghost are to be dis- 
tinguished in certain attributes. Of this we confess: 
That in the only eternal Divine Being there are not 
three mere names; but that each name h* as its true 
signification and attributes; so that there is a true 
real Father, of whom all things are; and a true, real 
Son, by whom are all things; and a true, real Holy 
Ghost, through whom the Father and the Son op- 
erate. The Father is the true Father, who begat the 
Son before all time, and from whom the Son pro- 
ceeded and came, and by whom he [the Father] 
created and made all things; and through whom 
the Son was sent to be the Savior of the world. 
The Son was born of, proceeded and came from the 
Father; by whom the Father created all things, and 
who was sent by the Father, and came into the 
world, and, through the effectual power of the Most 
High was conceived by Mary, and born as man. He 
suffered, was crucified, died, rose from the dead, 
ascended to heaven, and sitteth at the right hand of 
his Almighty Father in heaven. The Holy Ghost 
is he that proceeds from the Father and the Son, 
and is sent by them; through whom the Father and 
the Son operate and work. He speaks not of him- 
self, but whatsoever he has heard from the Father; 
he takes of the things of Christ, to show them to 
his own. 

Hence there are, in the same divine Essence, in 
heaven, three true witnesses: the Father, the Word, 
and the Holy Ghost; of whom the glory of the only 
begotten Son of God appeared really and distinct- 
ively, in the form of a servant, on earth, and was 
also seen by John the Baptist, at the Jordan. And 
the Holy Spirit was also distinctively seen by the 
same John to descend, in the form of a dove, from 
God out of heaven, upon Christ and abide upon 
him. And the Father who is an invisible Spirit, and 
cannot be seen by mortal eye, let his voice be heard 
from heaven: "This is my beloved Son, in whom I 
am well pleased." 

These three true witnesses are distinctively spo- 
ken of, as follows: "If I bear witness of myself, my 
witness is not true. There is another that beareth 
witness of me." John 5:31, 32. 

' ' I am not alone, but I and the Father that sent 
me. It is also written in your law that the testimony 
of two men is true. I am one that bear witness of 
myself, and the Father that sent me, beareth witness 
of me." John 8: 16 — 18,29,54; 1 John 5:20; John 
16:32 and 15:24. 

Again, Paul says: "There is one God, and one 
Mediator between God and men, the man Christ 
Jesus." 1 Tim 2:5. 

"Whosoever transgresseth, and abideth not in 
the doctrine of Christ, hath not God. He that abid- 
eth in the doctrine of Christ, he hath both the Fa- 
ther and the Son." 2 John 1:9. 



Of the Holy Ghost, Christ says: "I will pray the 
Father, and he shall give you another Comforter, 
that he may abide with you forever; even the Spirit 
of truth; whom the world cannot receive." John 
14:11, 17; Matt. 12:32. 

"But if I depart I will send him unto you. For 
he shall not speak of himself; but whatsoever he 
shall hear, that shall he speak. He shall glorify me; 
for he shall receive of mine, and shall shew it unto 
you." John 16:7, l 3> x 4- 

How John, the man of God saw the Holy Ghost 
in the form of a dove. Read, ' ' And the Holy Ghost 
descended in a bodily shape like a dove upon him, 
and a voice came from heaven, which said, Thou 
art my beloved Son; in thee I am well pleased." 
Luke 3:22. 

' ' And John bare record, saying, I saw the Spirit 
descending from heaven like a dove, and it abode 
upon him and I knew him not: but he that sent me 
to baptize with water, the same said unto me, Upon 
whom thou shalt see the Spirit descending and re- 
maining on him, the same is he which baptizeth 
with the Holy Ghost. And I saw, and bare record 
that this is the Son of God." John 1:32 — 34. Read 
also Mark 1 : 10. 

"And Jesus, when he was baptized, went up 
straightway out of the water: and, lo, the heavens 
were opened unto him, and John saw the Spirit of 
God descending like a dove, and lighting upon him. 
Matt. 3:16. 

Mark, how awfully they sin against the Most 
High, who, contrary to all these express words of 
the Holy Ghost, still dare say and maintain, that 
John did not see the Holy Ghost, but only a natural 
or created dove. 

Hear also how the voice of the Father was heard 
from heaven: "And lo a voice from heaven say- 
ing, This is my beloved Son, in whom I am well 
pleased." Matt. 3:17. 

"For he received from God the Father honor 
and glory, when there came such a voice to him 
from the excellent glory." 2 Pet. 1:17. Read also: 
Ps. 110:1; 2 Esdr. 13:32; John 1:1; 1 Cor. 12:5; 
1 John 5:7. 

' ' For there are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost." 1 John 
5:7; 1 Cor. 12:4; Rev. 3:14. 

ARTICLE v. 

That these three true witnesses are but one only 
true God. Hereupon we confessed: That this must 
certainly follow, from the fact, that the Son pro- 
ceeded or came forth from the eternal essence and 
substance of the Father; and that the Holy Ghost 
truly proceeds from the Father and Son, and is 
comprehended together with the Father and the 
Son in the only, eternal Divine Being.* 

Moreover, this is abundantly testified and con- 
firmed by the divine works and attributes, which are 
ascribed in the holy Scriptures jointly to the Father, 
the Son, and the Holy Ghost, of which no angels in 
heaven, much less, any other creatures are capable, 



* These things are very difficult to understand, and above hu- 
man reason ; hence they are not to be comprehended by reason, but 
must reverently be embraced in faith. 



MARTYRS MIRROR. 



363 



but which belong and are peculiar to the only God 
alone; as, the creating, governing, and upholding 
of heaven and earth with all things visible and in- 
visible; the gracious Gospel sent from heaven; the 
sending out of the apostles to preach the same 
among all nations; the raising of man from the dead, 
and the giving of eternal life; and all divine worship, 
honor and reverence. Hence they are perfectly one, 
not only in will, words, and works, but also in es- 
sence, and in the eternal and indescribable godhead. 
Thus also in the divine works, so that whatsoever 
the Father does, the Son does likewise; and as the 
Father raises up the dead, even so the Son quickens 
whom he will; and all this they do in the power and 
with the cooperation of the Holy Ghost; and hence 
they can with reason and truth be called the one God 
of heaven and earth. Besides him, there has been 
no other God, neither shall another be found in all 
eternity. Hence in the term one God, Father, Son 
and Holy Ghost are comprehended. 

On this subject read the prophet Jeremiah: "The 
gods that have not made the heavens and the earth, 
even they shall perish from the earth, and from un- 
der these heavens. He hath made the earth by his 
power, he hath established the world by his wis- 
dom." Jer. 10:11,12; Is. 44:24; Ps. 96:5. 

"By the word of the Lord were the heavens 
made; and all the host of them by the breath of his 
mouth." Ps. 33:6; Heb. 3:4; Acts 4:24. 

"All things were made by him (Christ); and 
without him was not anything made that was 
made." John 1:3 and 5:19. 

Concerning this perfect unity read : ' ' My Father, 
which gave them me (says Christ) is greater than 
all; and no man is able to pluck them out of my 
Father's hand. I and my Father are one." John 
10:29,30. 

Christ said to Philip: "He that hath seen me 
hath seen the Father. Believest thou not that I am 
in the Father, and the Father in me?" John 14: 
9, 10; 12:45; 17:21. 

How the Hoiy Ghost is also called God. Read 
what Peter said to Ananias: "Why hath Satan 
filled thine heart to lie to the Holy Ghost?" And 
a little further oh : " Thou has not lied unto men, 
but unto God." Acts 5:3,-4. 

' ' Them that have preached the Gospel unto you 
with the Holy Ghost sent down from heaven." 
1 Pet. 1:12. 

"The grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost, be 
with you all. Amen." 2 Cor. 13:14. 

" For there are three that bear record in heaven, 
the Father, the Word, and the Holy Ghost; and 
these three are one." 1 John 5:7; Deut. 6:4; Mark 
12:29; 1 Cor. 8:6; Gal. 3.20. 

ARTICLE VI. 
Of the creation of all things visible and invisible, 
and of the creation of man we confess: That the 
only, almighty, and wonderworking God, who is 
the origin of all good, and for who^e sake all things 
are created, and have their being, created, among 
other invisible things, also a multitude of many 
thousand angels, whom he has put as ministering 



and immortal spirits in his worshipful glory, to 
minister unto their Creator, and to offer him praise, 
honor, and thanks; and who are sent forth by God, 
as messengers, to minister in manifold ways for men 
who shall be heirs of salvation; and with which 
angels of God, Christ Jesus shall appear in the 
clouds of heaven, to hold judgment over all men. 
And he shall glorify all that believe and please God, 
and make them like the glorious, immortal angels, 
and crown them with all holy angels in everlasting 
glory. 

But as some of these angels became unfaithful and 
apostate to God, their Creator, they were, through 
their own voluntary sin or pride, rejected by the 
holy and righteous God, who is of purer eyes than 
to behold evil, and were cast down from the glori- 
ous estate of heaven to hell, bound with chains of 
darknesss and reserved until the great day of judg- 
ment, to be sentenced with all unbelievers to eternal 
damnation. 

These impure spirits or devils are called: the 
prince of darkness and spirit of wickedness, who 
rules in the air and works in the children of disobe- 
dience; with whom all unbelievers, who are gov- 
erned and seduced by Satan, are in fellowship. And 
as all believers are in the society or brotherhood of 
the holy angels, and shall enjoy eternal salvation 
with them; so, on the other hand, shall all unbe- 
lievers have to endure everlasting damnation with 
all impure or apostate angels, with whom unbe- 
lievers are in fellowship. 

Likewise, God Almighty, in the beginning, from 
nothing, in a most wonderful manner, and above all 
human reason and comprehension, created heaven, 
the earth, and the sea, with all their glorious adorn- 
ment, he, the Blessed, only saying: "Let heaven 
and earth 'be made ; and his word was a perfect 
work." He also adorned the heavens with many 
glorious lights; two great lights, one to rule and 
illume the day, and the other to rule the night; to- 
gether with many glorious stars, which he or- 
dained to the honor of their Creator, and the serv- 
ice of men. 

Thus also, the Lord Almighty endowed the earth 
with many glorious fountains and running rivers, 
and adorned it with manifold trees and animals, and 
with all that lives and moves thereon. And he cre- 
ated the sea with great whales and various kinds of 
fish, for the wants of man, together with all that 
lives and moves therein. And he established the 
earth out of the water and in the water, by his al- 
mighty and everlasting word. They shall be pre- 
served until the last great day of judgment. 

After God, the Lord, in five days had most wisely 
and excellently created heaven, and earth, and the 
sea, together with all visible things, he, on the sixth 
day, formed man from the earth, and breathed into 
him the breath of life; and from his rib made Eve, 
a woman, and gave her to him as a helpmeet. 
Moreover, he loved them above all other creatures, 
and clothed them like himself with divine virtues, 
which are righteousness and true holiness; endow- 
ing them with wisdom, speech, and reason, that 
they might know, fear, and love their Creator, and 
serve him in voluntary obedience. He placed them 



364 



MARTYRS MIRROR. 



as lords over all creatures, endowing them with im- 
mortality, that they might be and live before him, 
and rule and reign over all creatures which God the 
Lord created. 

Concerning this wonderful creation, read: "Thou 

art worthy, O Lord, to receive glory and honor 

and power: for thou hast created all things, and 

for thy pleasure they are and were created." Rev. 

. 4: 11. 

"For by him were all things created, that are in 
heaven, and that are in earth, visible and invisible, 
whether they be thrones, or dominions, or princi- 
palities, or powers: all things were created by him, 
and in him." Col. 1:16; Ps. 33:6. 

Regarding the angels, read: "He maketh his 
angels spirits, and his ministers a flame of fire. Are 
they not all ministering spirits, sent forth to minister 
for them who shall be heirs of salvation?" Heb. 
1:7,14; Ps. 104:4. 

Concerning the apostasy of the angels, read : 
' ' For if God spared not the angels that sinned, but 
cast them down to hell, and delivered them unto 
chains and darkness, to be reserved unto judgment." 
2 Pet. 2:4; Jude 6; Luke 10:18; Is. 14:8; Rev. 
12:4. 

Regarding the creation of the visible things, read: 
' ' In the beginning God created the heaven and the 
earth." Gen. 1:1; John 1:3; Ps. 33:6. 

God said: "Let heaven and earth be made; and 
thy word was a perfect work." 2 Esdr. 6:38. 

' ' For thine almighty hand, that made the world 
of matter without form." Wis. 11:17. 

"I beseech thee, my son, look upon the heaven, 
and the earth, and all that is therein, and consider 
that God made them of things that were not; and 
so was mankind made likewise." 2 Mac. 7:28. 

"Through faith we understand that the worlds 
were framed by the word of God, so that things 
which are seen were not made of things which do 
appear." Heb. 11:3; Acts 17:24; Ps. 146:6; 148:5. 

Concerning the creation of man, read: "Let us 
make man in our image, after our likeness." Gen. 
1 : 26. 

"And the Lord formed man of the dust of the 
ground, and breathed into his nostrils the breath of 
life; and man became a living soul." Gen. 2:7; 
Acts 17:25; 1 Cor. 15:45. 

How man was created, read: "This only have I 
found, that God hath made man upright." Eccl. 
7:29; Gen. 1:26; 5:1. 

' ' For God created man to be immortal, and made 
him to be an image of his own eternity." Wis. 
2:23; Syr. 17:1. 

' ' And that ye put on the new man, which after 
God is created in righteousness and true holiness. ' ' 
Eph. 4:24. 

"And God saw everything that he had made, 
and, behold, it was very good." Gen. 1:31; Deut. 
3 2 :4- 

ARTICLE VII. 

Of the fall and punishment of man we confess : 
The first man, Adam, and Eve, having been thus 
gloriously created after the likeness of their Creator, 
unto eternal life, did not continue long in this 



estate; but as they were created with a free will, to 
choose what they would, so that they could fear, 
serve and obey their Creator, or, disobey and for- 
sake him; and as their Creator had given them a 
command, not to eat of the tree of the knowledge 
of good and evil; for in the day that they should 
eat thereof, they should surely die; they, notwith- 
standing this, in their vain desire to be equal to their 
Creator in wisdom and knowledge, were led and 
drawn away from God, and deceived by Satan ; and 
thus they disobediently and voluntarily transgressed 
the command of their Creator. The woman, last 
created, was first deceived, and turned her ears 
away from God to Satan, and, also seducing her 
husband, they, through this sin, fell under the wrath 
and disfavor of God, and, with all their posterity, 
became subject that very day, to temporal and eter- 
nal death, and were thus divested of the divine vir- 
tue, which is righteousness, and true holiness, and 
became sinful and mortal. 

On this account, God the holy and righteous 
Judge, in whose sight wickedness can not endure, 
but who is of purer eyes than to behold evil, or to 
look on iniquity; and who threatens from heaven 
with his wrath and disfavor all disobedience and in- 
gratitude of men; was so incensed by the sin thus 
committed by Adam and Eve, that thereby they 
not only fell into eternal condemnation, together 
with all their posterity, but God the Lord moreover 
imposed upon Adam and Eve divers temporal, 
bodily punishments, which also continually extend 
themselves into all their generations. Who are so 
corrupted in Adam, that they are all from their 
youth, by nature, inclined to sin and evil, and are 
therefore deprived of the beautiful pleasure-garden, 
or paradise, but must eat, their bread, all their life, 
in sorrow and in the sweat of their face, from the 
uncultivated earth, which because of this first sin 
was so cursed and marred, that it brings forth of 
itself weeds, thorns, and thistles ; and cover the 
shame of their bodies made naked by sin. The wo- 
man, as the chief transgressor, has to subject her 
will and power to the man, and was constrained to 
bring forth her children in pain and anguish. This 
punishment continues upon all men, until they finally 
return to the dust and ashes whence they came. 

Concerning how Adam, together with the whole 
human race, through sin, fell into temporal and 
eternal death, and, in consequence of this, became 
sinful, read: "Wherefore, as by one man sin en- 
tered into the world, and death by sin ; and so death 
passed upon all men." " Nevertheless death reigned 
from Adam to Moses, even over them that had not 
sinned," etc. "And not as it was by one that 
sinned for the judgment was by one to con- 
demnation," etc. "For if by one man's offense 
death reigned," etc. '"Therefore, as by the offense 
of one judgment came upon all men to condemna- 
tion," etc. "For as by one man's disobedience 
many were made sinners," etc. Rom. 5:12, 14 — 19. 

"For since by^man came death, by man came 
also the resurrection of the dead. For as in Adam 
all die, even so in Christ shall all be made alive." 
1 Cor. 15:21, 22. 



MARTYRS MIRROR. 



365 



"Behold, I was shapen in iniquity; and in sin did 
my mother conceive me. " Ps. 51:5. 

"Who can bring a clean thing out of an un- 
clean?" Job 14:4. 

' ' Of the woman came the beginning of sin, and 
through her we all die." Syr. 25:24; Tit. 2:14; 
Wis. 2:24. 

The prophet Esdra says: "The first Adam bear- 
ing a wicked heart, transgressed, and was over- 
come; and so be all they that are born of him." 
"And he transgressed, and thou immediately, thou 
appointedst death in him and in his generations." 
2 Esdr. 3:21, 7. 

' ' O thou Adam, what hast thou done ! for though 
it was thou that sinned, thou art not fallen alone, 
but we all that come of thee. ' ' 2 Esdr. 7 : 48. Read 
also: John 3:6; Rom. 8:5; Eph. 2:3; Syr. 17:16; 
Gen. 6:5. 

Read further, how God announced unto Adam 
his punishment on account of sin, which punishment 
God extends unto all his posterity: "Because thou 
hast hearkened unto the voice of thy wife, and hast 
eaten of the tree, of which I commanded thee, say- 
ing, Thou shalt not eat of it: cursed is the ground 
for thy sake; in sorrow shalt thou eat of it all the 
days of thy life; thorns also and thistles shall it 
bring forth to thee; and thou shalt eat the herb of 
the field: in the sweat of thy face shalt thou eat 
bread, till thou return unto the ground; for out of 
it wast thou taken : for dust thou art and unto dust 
shalt thou return." Gen. 3:17 — 19,23,24. Con- 
cerning the punishment of the woman, read: Gen. 
3: 16; 1 Cor. 14:34; 1 Tim. 2: 12. 

ARTICLE VIII. 

Of the restoration or justification of man. We 
confess that Adam and Eve having thus fallen under 
the wrath and disfavor of God, and into death and 
eternal condemnation, together with all their pos- 
terity, so that no remedy or deliverance was to be 
found in heaven or earth, among any created beings, 
who could help, and redeem them, and reconcile 
them to God, the Creator of all things, who is the 
Almighty God (against whose majesty they had 
sinned, and who alone could heal them), who is 
rich and abounding in all grace and mercy, had 
compassion upon Adam and his posterity, and, 
hence, promised them his only begotten Son as a 
comforting Redeemer and Savior, whom he would 
put as enmity between Satan and the woman and 
their seed, to the comfort and help of fallen man- 
kind, in order thus to bruise the head of Satan, and 
to deprive him of his power; and, in this manner, 
to deliver Adam and his posterity from the prison 
of sin, the power of the devil, and eternal perdition, 
and to reconcile them to God. 

And even as God the Lord, through this promise, 
clothed Adam and his seed internally, according to 
the soul, with his grace and mercy, he, in token of 
this, also covered the outward shame and naked- 
ness of the body, making coats of skins, and cloth- 
ing them therewith. 

And even as Adam, through this his first, one 
sin, brought, not only himself, but with him also his 
whole posterity, without exception of persons, and 



without their own actual evil works, into eternal 
death and condemnation; so also, God Almighty, 
through this promise of the only Savior Christ Jesus, 
redeemed, delivered, and justified from condem- 
nation, and placed into the state of grace and recon- 
ciliation, all men, without exception of persons, 
without any of their good works, only from pure 
grace and mercy. Seeing that Adam's race was not 
born of him when he stood under disfavor and con- 
demnation before God ; but as all men proceed from 
Adam as being in a state of grace, peace, and recon- 
ciliation with God, he could bring forth none but 
such as stand with him in the same reconciliation . 
Thus none of Adam's race are created or born to 
condemnation, but all are born and brought forth 
into the world in the same state of grace and recon- 
ciliation with God. Hence, we hold it to militate 
not only against the holy Scriptures, but also utterly 
against the nature of God, which is just, righteous, 
holy, and merciful, that God should punish with 
eternal death and damnation, simply on account of 
Adam's sin, so great a number of Adam's race, who 
die in their infancy in a state of innocence, before 
they have followed Adam in sin; seeing the good 
God, through Christ and for Christ's sake, so gra- 
ciously forgave Adam, (who had himself committed 
the sin) and placed him in a state of grace. 

But men having attained the knowledge of good 
and evil, and, through the lust of the flesh, and 
their own desire, having been drawn away from the 
path of virtue and innocence, so that they follow 
Adam in sin, hence it comes that they separate 
themselves from their Creator, and, consequently, 
do not perish, nor are condemned on account of 
Adam's transgression, but because of their own 
unbelief and evil works.' 

But the righteous God, who does indeed forgive 
sin, yet ofttimes does not suffer it to go entirely un- 
punished, permitted the temporal, bodily punish- 
ment to remain upon Adam and Eve, and their 
posterity, by which they ought to learn to know, 
fear, and serve their Creator, and to shun sin; such 
as this, that from their infancy they are by nature 
inclined to sin and evil, against which they have 
a continual warfare, are barred out from the beauti- 
ful paradise, must cover their nakedness; the women 
must subject their power and will to their husbands, 
and must bring forth their children in pain and 
anguish ; and all must eat all the days of their life, 
with sorrow, of the corrupted earth, until they re- 
turn to dust of the earth, whence they have come. 
But all believers receive in this life the restoration 
or justification of Christ only through faith, in hope, 
and afterwards in the resurrection of the dead they 
shall receive it truly and actually, and shall enjoy 
it forever. 

Concerning these glorious and comforting prom- 
ises of salvation, read: "And I will put enmity be- 
tween thee and the woman, and between thy seed, 
and her seed; it shall bruise thy head." Gen. 3: 15; 
Eph. 2:14, 15. 

As to how this promise was renewed in the seed 
and race of Adam, read: "The Lord thy God will 
raise up unto thee a prophet from the midst of thee, 
of thy brethren, like unto me; unto him ye shall 



366 



MARTYRS MIRROR. 



hearken." Deut. 18:15; Acts 7:37. To Abraham: 
Gen. 12:3; 22:18; Acts 10:43. 

Concerning the fact that this promise of justifi- 
cation does not extend only to a particular class of 
persons, but to all men without distinction, read: 
"Therefore as by the offense of one, judgment came 
upon all men to condemnation; even so by the 
righteousness of one the free gift came upon all men 
unto justification of life. For as by one man's diso- 
bedience many were made sinners, so by the obedi- 
ence of one shall many be made righteous." Rom. 
5:18, 19. _ 

"For since by man came death, by man came 
also the resurrection of the dead. For as in Adam 
all die, even so in Christ shall all be made alive." 
1 Cor. 15:21, 22. 

"That was the true Light, which lighteth every 
man that cometh into the world." John 1:9, 29. 

" And he is the propitiation for our sins: and not 
for ours only, but also for the sins of the whole 
world." 1 John 2:2. 

' ' For it pleased the Father that in him should all 
fullness dwell; and, having made peace through the 
blood of his cross, by him to reconcile all things 
unto himself; by him, I say, whether they be things 
in earth, or things in heaven." Col. 1: 19, 20. 

"For the grace of God that bringeth salvation 
hath appeared to all men." Tit. 2:11. Read also: 
Rom. 3 : 24; 11 : 32; 1 Tim. 4 : 10; 2 Cor. 5 : 19; 
1 John 4:10; Isa. 53:6; 1 Pet. 2:24. 

As to how the kingdom of heaven is promised 
by Christ to infants, without respect of persons, 
read: "Then were there brought unto him little 
children, that he should put his hands on them, 
and pray: and the disciples rebuked them. But 
Jesus said, Suffer little children, and forbid them 
not, to come unto me; for of such is the kingdom 
of heaven." Matt. 19:13, 14; 18:3; Mark 10:13; 
Luke 18:15. 

Concerning how God the righteous Judge will not 
punish infants for the sin of their parents, or of 
Adam; but to requite each with righteousness, ac- 
cording to his own works, read : " For so much 
then as thou art righteous thyself, thou orderest all 
things righteously: thinking it not agreeable with 
thy power to condemn him that hath not deserved 
to be punished." Wis. 12:15. 

"The soul that sinneth, it shall die. The son 
shall not bear the iniquity of the father, neither 
shall the father bear the iniquity of the son: the 
righteousness of the righteous shall be upon him." 
Ezek. 18:20, 4. "The fathers shall not be put to 
death for the children, neither shall the children be 
put to death for the fathers : every man shall be put 
to death for his own sin." Deut. 24:16; Jer. 31:29. 

"Because he hath appointed a day, in the which 
he will judge the world in righteousness." Acts 
17:31; Ps. 7:11; 2 Tim. 4:8. 

"But he that believeth not shall be damned." 
Mark 16: 16. "Tribulation and anguish, upon every 
soul of man that doeth evil." Rom. 2:9. 

ARTICLE IX. 

Of the free zvill or power of man before and after 
the fall; and of the saving grace of God. Of this 



we confess: That God Almighty in the beginning 
created the man Adam and his wife in his image 
and likeness, endowing them, above all creatures, 
with virtues, knowledge, speech, reason, and a free 
will or power; so that they could know, love, fear, 
and obediently serve their Creator; or could volun- 
tarily and disobediently forsake their God; as ap- 
peared in the first transgression, when Adam and 
his wife, through the subtlety of the devil, who ap- 
peared in the form of a deceitful serpent, departed 
from the commandment of God; hence they did not 
sin through the foreordination or the will of God; 
but as they had been created with a free will, and 
to do as they would, they sinned through their own 
voluntary desire, and transgressed the command of 
God contrary to his will. 

The man Adam and his wife having thus through 
their own sin fallen under the wrath and disfavor of 
God, whereby they became sinful and mortal, were 
again received into favor by God their Creator; so 
that they were not utterly divested of their "former 
wisdom, speech, and knowledge, above all other 
creatures, nor of their previous free will or power, 
as may be seen from their voluntarily accepting 
God's gracious promises unto life, and obeying the 
voice of the Lord ; and as also clearly appears from 
the fact that God the Lord very strictly appointed 
an angel with a flaming sword to keep the tree of 
life from Adam ; lest through his free will or power 
he should eat of the tree of life and live forever; 
which would have been in Adam's power. And this 
free will or power has been transmitted to all their 
descendants, who proceed from them as branches 
from their stem; so that even as men are endowed 
of God with knowledge, reason and voluntary 
power, by which they can perform manifold works, 
and seek and desire from God the health of their 
diseased and infirm bodies, and are not without 
action, as the irrational creatures, blocks and stones, 
so likewise, man, through the grace of God, and 
the moving of the Spirit, by which men live, and 
are moved, may open the door of the heart to the 
salutary grace of God — which through the Gospel 
is offered to all men, and through which death and 
life is set before man — and seek the health of his 
wounded soul; or he may voluntarily resist, reject 
and neglect this offered grace and moving of the 
Spirit. Thus also, as men have eyes and ears, to 
see and to hear, yet not of themselves, but only from 
God the Giver, so they also, through the grace of 
God, have a free will or power to do the good and 
to leave the evil. 

But men, considered in themselves, seeing they 
are without the grace of God, are of themselves in- 
capable of thinking anything that is good, much less 
are they able to do it. But it is almighty God, who 
through his Spirit of grace works in man both to . 
will and to do, moves, draws, and chooses them, 
and accepts them as his children, so that men are 
only recipients of God's saving grace. Hence all 
Christians are in duty bound, to ascribe the begin- 
ning, middle and end of their faith, with all the 
good fruits thereof, not to themselves, but only to 
the unmerited grace of God in Christ Jesus. 



MARTYRS MIRROR. 



367 



We confess moreover : That this saving grace 
of God is not limited to a few particular men, but 
even as the Almighty God lets his sun rise and 
shine on the evil and on the good, so he has ex- 
tended his grace to all of Adam's race; as it is also 
evident, that God, in his goodness, did not leave 
himself without witness among the heathen, doing 
them good, and so moving their hearts, that their 
thoughts and consciences accused and excused them, 
so that they could do by nature, without the hearing 
of the law of Moses, the things contained in the law. 
This appears in still greater clearness in the coming 
of Christ, that Almighty God has proclaimed the 
saving grace through the Gospel to the whole world, 
for a witness unto all nations, by which all excuse is 
taken from men, and as an evidence, that God is not 
willing that any should perish, but that all should 
repent and be saved. According to the import of 
the holy and everlasting Gospel, a righteous, eternal, 
and irrevocable judgment shall be pronounced, in 
the last day, through Christ Jesus, the blessed, over 
all nations. Hence all men who now in this time 
of grace believe and accept the Gospel, attain unto 
life; but all who do not believe the Gospel, but vol- 
untarily reject it, will receive death as their portion. 

On the other hand, we reject the belief of those 
who say that Almighty God has indeed caused the 
word of reconciliation to be preached to all, or 
many, but does nevertheless withhold his grace from 
many of them, so that the greater part of mankind 
cannot accept the word of reconciliation and be 
saved, but will, through the purpose or eternal 
counsel and will of God, inevitably have to perish 
forever, and be damned. 

On this subject, read various Scripture passages 
ascribing a will to man. And the holy Spirit does 
not speak in vain in the Scriptures : "He himself 
made man from the beginning, and left him in the 
hand of his counsel ; if thou wilt, to keep the com- 
mandments, and to perform acceptable faithfulness. 
He hath set fire and water before thee; stretch forth 
thy hand unto whether thou wilt. Before man is life 
and death; and whether him liketh shall be given 
him. Syr. 15 : 14 — 17; Deut. 11 : 26; 30: 15; 2 Esdr. 
7:59- 

God the Lord said to Cain : "If thou doest not 
well, sin lieth at the door: and unto thee shall be his 
desire, and thou shalt rule over him." Gen. 4:7. 

Concerning man's freewill, read: "Let him do 
what he will, he sinneth not; let them marry. Nev- 
ertheless he that standeth steadfast in his heart, 
having no necessity, but hath power over his own 
will." 1 Cor. 7 : 36 — 38. 

' ' And whosoever offereth a sacrifice of peace of- 
ferings unto the Lord to accomplish his vow, or a 
free will offering." Lev. 22:21, 23. 

' ' Who might offend, and hath not offended ? or 
done evil, and hath not done" it? Syr. 31 : 10. 

And Paul also says : ' ' For to their power, I bear 
record, yea, and beyond their power they were 
willing of themselves. Now therefore perform the 
doing of it; that as there was a readiness to will, so 
there may be a performance also. ' ' 2 Cor. 8:3, n; 
Phil. 14; Mark 14:7; 1 Cor. 7:36. 



Man can do nothing good of himself, by his own 
power; but through the grace of God, he, in his 
imperfectness, is able to keep God's commandments. 
For it is God which worketh in you both to will 
and to do of his good pleasure." Philip. 2 : 13. 

"Thou dwellest in the midst of a rebellious house, 
which have eyes to see, and see not ; they have ears 
to hear, and hear not. " Ezek. 12:2. 

' ' For to will is present with me ; but how to 
perform that which is good I find not." Rom. 
7:18—21. 

Read here all the Scriptures which unanimously 
testify that God does not desire the death of the sin- 
ner, but that he be converted, and live. Ezek. 
18:32; 33:11; Wis. 1:13; Is. 55: 7. 

And that God has extended his saving grace not 
only to the elect, but to all of Adam's race; and 
that he also died for those that perish. Concerning 
this, read : ' ' For the grace of God that bringeth 
salvation hath appeared to all men." Tit. 2:11. 

' ' Look unto me, and be ye saved, all the ends 
of the earth." Is. 45 : 22. 

"Therefore, as by the offense of one judgment 
came upon all men to condemnation ; even so by 
the righteousness of one the free gift came upon all 
men unto justification of life. " Rom .5:18. 

"Who in times past suffered all nations to walk 
in their own ways. Nevertheless he left not him- 
self without witness," etc. Acts 14: 16, 17 ; Rom. 
1: 19; 2:15. 

' ' But there were false prophets also among the 
people, even as there shall be false teachers among 
you, who privily shall bring in damnable heresies, 
even denying the Lord that bought them, and bring 
upon themselves swift destruction." 2 Pet. 2:1. 

' ' And that he died for all, that they which live 
should not henceforth live unto themselves, but unto 
him which died for them, and rose again." 2 Cor. 
5: 15. "For God so loved the world, that he. gave 
his only begotten Son," etc. John 3 : 16. 

' ' Behold the Lamb of God, which taketh away the 
sin of the world ! John 1 : 29. 

' ' For this is good and acceptable in the sight of 
God our Savior; who will have all men to be saved, 
and come unto the knowledge of the truth." 1 Tim. 

2:3.4- 

"He is longsuffering to usward, not willing that 
any should perish, but that all should come to re- 
pentance." 2 Pet. 3:9; Rom. 2:4; Jas. 4:6; Acts 
13 : 46. Read also : Matt. 23 : 36, 37 ; Luke 13 : 34; 
2 Esdr . i : 30. 

As to how God the righteous Judge will pro- 
nounce the final judgment upon those who disobey* 
the Gospel, read : ' ' When the Lord Jesus shall be 
revealed from heaven with his mighty angels, in 
flaming fire, taking vengeance on them that know 
not God, and that obey not the Gospel of our Lord 
Jesus Christ." 2 Thess. 1 :j, 8; Mark 16:16. "This 
is the book of the commandments of God, and the 
law that endureth forever: all they that keep it shall 
come to life ; but such as leave it shall die. ' ' 
Bar. 4:1. 



The original says obey, which evidently is an error. — Tnn/s. 



368 



MARTYRS MIRROR. 



ARTICLE X. 

Of the providence of God, the election of believers, 
and the rejection of unbelievers. Of this we confess : 
As we believe and confess that God is omnipotent; 
and that with him nothing is impossible; so likewise 
is he also prescient and omniscient, so that nothing 
is hid from him in heaven and in earth, neither that 
which is to take place until the end of all things, 
nor that which has taken place from all eternity. 
And through this exceeding high prescience (fore- 
knowledge), knowledge and wisdom of God, which 
are unfathomable, he very well saw and knew from 
the beginning in eternity until the consummation of 
the world, who would be the truly believing recipi- 
ents of his grace and mercy; and, again, who should 
be found unbelieving despisers and rejecters of said 
grace. And, consequently, he from the beginning 
and from eternity knew, foresaw, elected and or- 
dained all v true believers to inherit eternal salvation 
through Christ Jesus; and, on the other hand re- 
jected all unbelieving despisers of said grace to 
eternal damnation. Hence the perdition of men is 
of themselves, and their salvation only through the 
Lord their God, without whom they can do nothing 
that is good. 

But in no wise is it true that the gracious, mer- 
ciful, , and righteous God (who conforms to his holy 
nature) has from eternity foreseen, ordained or pre- 
destinated, and created, at a convenient time, by far 
the greater number of the human race unto eternal 
damnation; or that, they having fallen through the 
sin of the first man Adam, he let them remain with- 
out help in eternal death and condemnation, into 
which they had come without their knowledge and 
own actual evil works, without having in this case 
seen and known the just cause of their rejection. 
Far be it from us, to believe this from the only 
good and righteous God ! 

But, on the other hand, all true followers of Christ 
believe and confess: That the righteous God, in the 
beginning, created man good and upright, and gave 
him an existence, and he hates none of those things 
which he has created. And when through the sub- 
tlety of the devil they had fallen into eternal death, 
the blessed God, whose mercy is over all flesh, and 
who is not willing that any should perish, out of 
pure love and mercy, redeemed, bought, and deliv- 
ered, through the atonement of our Lord and Savior, 
Jesus Christ, the whole human race, without excep- 
tion of persons, from eternal condemnation ; so that, 
in consideration of the death of Christ, none shall 
perish on account of Adam's sin ; but God the 
righteous Judge will judge the world in righteous- 
ness, giving assurance unto all men, and rendering 
to every man according to his own works and 
deeds. The believers, who by patient continuance 
in well-doing seek for eternal life, attain glory and 
honor and immortality, but the unbelieving and dis- 
obedient, tribulation and anguish, and the everlast- 
ing wrath of God. 

Concerning the foreknowledge or prescience of 
God, read : ' ' And hath determined the times before 
appointed, and the bounds of their habitation." 
Acts 17:26; Deut. 32:8. 



"She foreseeth signs and wonders, and the events 
of seasons and times." Wis. 8:8; Dan. 2 : 28; 5 : 17. 

"O everlasting God, that knowest the secrets, 
and knowest all things before they be." Hist. Sus. 
v. 42; Is. 46: 10; Job 42:2; Rom. 9:11; Acts 
2:23, 31; 1 Pet. 1 :20. 

' ' My substance was not hid from thee, when I was 
made in secret, and curiously wrought in the lowest 
parts of the earth. Thine eyes did see my substance, 
yet being unperfect ; and in thy book all my mem- 
bers were written, which in continuance were fash- 
ioned, when as yet there was none of them." Ps. 
I39:i5. 16, 

"He knew all things ere ever they were created; 
so also after they were perfected he looked upon 
them all." Syr. 23:20; Acts 15:18. 

Here it is to be observed with attention, how God, 
through his prescience, from the beginning elected 
the believers in Christ, and rejected the unbelievers. 
Read : ' ' Hearken, my beloved brethren, hath not 
God chosen the poor of this world rich in faith?" 
etc. Jas. 2:5. 

"But God hath chosen the foolish things of the 
world to confound the wise, and God hath chosen 
the weak things of the world to confound the things 
which are mighty; and base things of the world, 
and things which are despised, hath God chosen," 
etc. 1 Cor. 1:27, 28. 

' ' I have even from the beginning declared it to 
thee; before it came to pass- 1 shewed it thee: for 

1 knew that thou wouldest deal very treacherously, 
and wast called a transgressor from the womb." 
Is. 48:5,8; Mai. 1:2; Rom. 9:13; Eph. 3:115 

2 Tim. 1 : 9. 

"Before they were sealed that have gathered 
faith for a treasure; then did I consider these things," 
etc. 2 Esdr. 6:5. 

"And who, as I, shall call, and shall declare it, 
and set it in order for me, since I appointed the 
ancient people?" Is. 44:7. 

"We know that all things work together for 
good to them that love God, to them who are the 
called according to his purpose. For whom he did 
foreknow, he also did predestinate to be conformed 
to the image of his Son, that he might be the first- 
born among many brethren. Moreover, whom he 
did predestinate, them he also called: and whom he 
called, them he also justified." Rom 8:28 — 30. 

"Before I formed thee in the belly I knew thee, 
and before thou earnest forth out of the womb I 
sanctified thee," etc. Jer. 1:5. 

' ' According as he hath chosen us in him before 
the foundation of the world, ' ' etc. Eph. 1:4; 2 Tim. 
1:9; John 15:16; Acts 13:48. 

ARTICLE XL 

Of the written word of God, the law of Moses, 
and the Gospel of Christ. We confess : That the old 
law which was given by Moses and received by the 
disposition of angels, was a perfect doctrine and 
rule for the decendants of Abraham, Isaac, and 
Jacob, with whom God had made and established 
this his covenant. According to the doctrine and 
tenor of this law, this people had to conduct and 
regulate themselves, without transgressing any part 



MARTYRS MIRROR. 



369 



of it, or taking away from, or adding to it, or fol- 
lowing their own opinion in regard to it, on pain of 
being exterminated, and falling under a great curse. 
On the other hand, those who hear, believe and 
fulfill this law, are promised life, and many glorious 
blessings. This blessing and curse extended mostly 
to temporal and bodily things. 

This law of God — the five books of Moses — em- 
bracing also all kings, priests and prophets, who 
prophesied and spoke, through the Spirit of God, 
among this people, Israel (agreeing with the law 
of Moses), which is the entire Old Testament, has 
through the grace of God been made known to us 
in the BibJe. This law is also spiritual, the bringing 
in of a better hope, and the schoolmaster to Christ. 
By its various figures and shadows, as the Levitical 
priesthood, ceremonies and sacrifices, the land of 
Canaan, kings, the city of Jerusalem, and the tem- 
ple, it pointed and led to Christ Jesus, because the 
old law was an intolerable yoke of bondage, which 
brought condemnation upon all who did not con- 
tinue in, and perform all that is written in the book 
of the law. And since men, through the weakness 
ot the flesh, could not perfectly keep all this, they 
could not obtain the eternal blissful life through the 
law, but would have had to remain under the wrath 
and anger of God. But Christ Jesus came, who is 
the end and the fulfilling of the old law, and the be- 
ginner and author of the new law, of perfect liberty, 
and the real, true light, to which all the dark shad- 
ows pointed; he came sent from God, with full 
power in heaven and on earth and is the one who 
has abolished death, and brought life and immor- 
tality to light through the Gospel. 

He has made a new covenant with the house of 
Israel, and the house of Judah, and has invited 
thereto all the Gentiles and nations of the earth, 
who in time past were strangers and enemies, but 
who now, through grace, are all invited, and for 
whom the way unto life has been opened and well 
beaten; so that by obedience through grace, they 
may now become fellow-citizens with the saints, and 
of the household of God. And this is the word of 
reconciliation, by which Almighty God, through 
his Spirit, works faith, regeneration, and all the 
good fruits resulting therefrom in men; in which 
word of the New Testament are proclaimed to us 
full grace and peace, forgiveness of" sins, and eternal 
life, together with all things that pertain unto life 
and godliness, yea, all the counsel of God. Ac- 
cording to this proclamation all believing children 
of the New Testament must necessarily regulate and 
conduct themselves in all matters relating to the 
faith; in accordance with which, finally, an eternal 
judgment will be held. And it is so much worthier, 
and better established than the Old Testament, as it 
was given through a higher and worthier ambassa- 
dor, and was sealed with a more precious blood; 
and it shall not cease, but continue till the end of 
the world. And as a man's covenant, if it be con- 
firmed, may not be changed, or anything taken 
from or added to it, so this New and everlasting 
Covenant, which is confirmed with the precious 
death and blood of our Lord Jesus Christ, may still 
much less be diminished, or anything added thereto, 



nor may it be bent and distorted according to one's 
own individual opinions; but all Christians are in 
duty bound to bow their whole heart, mind and 
soul under the obedience of Christ and the mind of 
the Holy Spirit expressed in the holy Scriptures, 
and to regulate and measure their whole faith and 
conversation according to the import thereof. 

The Old Testament is to be expounded by and 
reconciled with this New Testament and must be 
distinctively taught among the people of God: 
Moses with his stern, threatening, punishing law 
over all impenitent sinners as still under the law ; 
but Christ with his new, glad tidings of the holy 
Gospel over all believing, penitent sinners as not 
under the law, but under grace. 

To this new law of Jesus Christ all decrees, coun- 
cils and ordinances made contrary to it by men in 
the world, must give place; but all Christains must 
necessarily, as far as the faith is concerned, regulate 
and conduct themselves only in accordance with 
this blessed Gospel of Christ. And as the outward 
man lives outwardly by the nourishment of bread; 
so the inward man of the soul lives by every word 
proceeding from the mouth of the Lord. There- 
fore the word of God must be purely and sincerely 
preached, heard, received and kept, by all believers. 

Of the law of Moses : how it was written with the 
finger of God on tables of stone, and given by the 
disposition of angels, concerning this read: Ex. 
20:2; Deut. 5:6; John 1: 17; Acts 7:53; Ex. 31:18; 
32:16. 

Of the severity of the law, and how we must nei- 
ther take away from, nor add to, it; in regard to 
this, read : ' ' Cursed be he that confirmeth not all 
the words of this law to do them : and all the peo- 
ple shall say, Amen." Deut. 27:26; Gal. 3:10. 

"What thing soever I command you, observe to 
do it : thou shalt not add thereto, nor diminish from 
it." Deut. 12:32,8; 29:19; Pro v. 30:6; Deut. 4:2. 

Of the imperfectness of the law, read: " For the 
law having a shadow of good things to come, and 
not the very image of the things," etc. Heb. 10 : 1 ; 
Col. 2: 17. 

"For the priesthood being changed, there is 
made of necessity a change also of the law. For 
there is verily a disannulling of the commandment 
going before, for the weakness and unprofitableness 
thereof. For the law made nothing perfect, but the 
bringing in of a better hope did." Heb. 7:12, 18, 19; 
Gal. 2:16; Acts 13:39; Rom. 8:3. • 

How Christ is the end and fulfilling of the 
law; with regard to this, read: "For Christ is the 
end of the law for righteousness to every one that 
believeth." Rom. 10:4; Matt. 5:17; Rom. 7:4; 
Gal. 1:19. 

Of the power and dignity of the holy Gospel, 
read: "For I am not ashamed of the Gospel of 
Christ : for it is the power of God unto salvation to 
every one that believeth," etc. Rom. 1:16; John 
1:17; Luke 16:16; Mark 1 :i5; 1 Pet. 1:12. 

"Who hath abolished death, and hath brought 
life and immortality to light through the Gospel." 
2 Tim. 1: 10; 1 Pet. 1 :25. 

Of the usefulness and power of the holy Gospel, 
read: "And that from a child thou hast known the 



370 



MARTYRS MIRROR. 



holy Scriptures, which are able to make thee wise 
unto salvation through faith which is in Christ Je- 
sus. All Scripture is given by inspiration of God, 
and is profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness : that the 
man of God may be perfect, thoroughly furnished 
unto all good works." 2 Tim. 3:15 — 17; 2 Peter 

3 :I 5- 

' ' Search the Scriptures ; for in them ye think ye 
have eternal life. " "He that believeth on me, as the 
Scripture hath said," etc. John 5:39; 7:38; James 
1:21; Matt. 4:4; Deut. 8:3; Wis. 16:26; Rev- 
elation 22 :i8; Deut. 4:2; 12:32; Prov. 30:6. 

' ' For whatsoever things were written aforetime 
were written for our learning, that we through pa- 
tience and comfort of the Scriptures might have 
hope." Rom. 15:4. 

How Christ Jesus will pronounce the last judg- 
ment upon the obedience of the Gospel, read: "The 
word that I have spoken, the same shall judge him 
in the last day." John 12:48. 

' ' When the Lord Jesus shall be revealed from 
heaven with his mighty angels, in naming fire, tak- 
ing vengeance on them that know not God, and 
that obey not the Gospel of our Lord Jesus Christ : 
who shall be punished with everlasting destruction 
from the presence of the Lord," etc. 2 Thessa- 
lonians 1:7 — 9; Matt. 24: 14; Heb. 4:12; Rev. 20: 12. 

ARTICLE xir. 

Of saving faith. We confess: That saving faith 
is not a vain or hidden thing unborn in man; nor 
does it consist in us having a historical knowledge 
derived from the holy Scriptures, and that we have 
much to say about it, without having the real sub- 
stance or signification thereof. But the real and 
true faith, which avails before God, is a sure knowl- 
edge of the heart in a sure confidence, which we 
receive from God, not through our own power, will, 
or ability, but through the hearing of the word of 
God; and which, through the illumination of the 
Holy Spirit, is imprinted on, and written in, the 
heart, and works so effectually in us, that we are 
drawn away by it from all visible and perishable 
things, to the invisible and living God; acquiring 
thereby a new spiritual taste for that which is heav- 
enly, and not for that which is earthly. For saving 
faith, accompanied with hope and love, is of such a 
nature that it conforms to things not seen. Hence, 
all true believers -gladly and obediently submit them- 
selves to all the commandments of God, contained 
in the holy Scriptures, and, when necessary, testify- 
to and confess them with the mouth before kings, 
princes, lords, and all men, not allowing themselves 
to be drawn away therefrom by any means what- 
ever, though, on account thereof, money, property, 
body and life be sacrificed unto spoiling, water, and 
fire. For the power of God, which preserves them 
in the faith, strengthens them, so that they esteem 
all the sufferings of this time brief and light, not 
avenging themselves, but praying for their per- 
secutors, gladly suffering for the name of the Lord 
what is imposed upon them, because of the faith, 
hope, and love which they have to their Creator 
and his heavenly riches. 



Where this true faith is received in the heart, 
there the fruits of the Holy Spirit, as witnesses of 
the same, must follow and flow out. On the con- 
trary, unbelief, with its unfruitful works of darkness 
must flee, as darkness before the clear sunlight. By 
this faith, which is the beginning of the Christian 
doctrine, we become children of God, overcome the 
world, are armed against all the subtle wiles of the 
devil, become sanctified, justified, saved, and par- 
takers of all the benefits of God shown in Christ 
Jesus ; and without this faith it is impossible to 
please God. 

In this true faith we cannot stand still, but, with 
humble fasting, praying and supplicating in the 
Spirit, we must plead for help, assistance, and new 
strength in all divine virtues, unto the end, in order 
that God may strengthen and preserve us in the 
same. Where this is neglected men may fall from 
the faith; the good Spirit may be taken away, and 
their names blotted out of the Book of Life, and 
written again in the earth. To this true faith, which 
is a noble gift of God, all men, who have attained 
to understanding and knowledge, so that they can 
hear and understand the word of God, without dis- 
tinction of persons, are called through the divine 
word, and invited to come ; but all infants, and 
those whom God permits to remain in their infancy 
are herefrom excepted and excluded. They are un- 
der the grace and pleasure of God through the 
atonement of Jesus Christ, by which he, through his 
blood, cleansed and redeemed the whole human 
race from the fall of Adam, without requiring of 
them any other means than faith, hope, love and 
the observance of certain commandments of God. 
It is therefore a great error that some ascribe faith 
to new born infants; or [that they say] that without 
this they cannot be saved. It is a sure sign that said 
persons do not know the true faith, and do not be- 
lieve the words of Jesus Christ, who has promised 
the kingdom of heaven to infants without this. 

For, as true faith consists in hearing, believing 
and accepting the good things which God offers us 
through his word; and, again, as unbelief consists 
in despising and rejecting those things; and since 
infants have neither knowledge, ability, inclination, 
nor emotion concerning any of these things, as all 
intelligent persons see and know; therefore it must 
truly follow that neither faith nor unbelief may be 
attributed to infants; but they are simple and igno- 
rant, and in this state perfectly pleasing to God, he 
having set them as examples for us, that we should 
imitate them in their simplicity. 

How the true faith is a gift of God, and is 
wrought in the hearts of men through the hearing 
of God's word, read: "For by grace are ye saved 
through faith; and that not of yourselves: it is the 
gift of God." Eph. 2:8; Rom. 12:3; Col. 2:12; 
Phil. 1:29; Jude 3. 

"So then faith cometh by hearing, and hearing 
by the word of God." Rom. 10: 17; Heb. 6:2. 

With regard to how we must believe in God 
through his word, read: "Neither pray I for these 
alone, but for them also which shall believe on me 
through their word." John 17:20; Eph. 1:9; John 
7:38; 14:1; Heb. 11:6; 1 Pet. 1:21; 2 Tim. 3:15. 



MARTYRS MIRROR. 



371 



Concerning how true faith is not vain, but mani- 
fests its effectual power and nature, read: "By 
whom we have received grace and apostleship, for 
obedience to the faith among all nations," etc. 
Rom. 1:5; 16:25; Acts6:7. 

"When ye received the word of God which ye 
heard of us, ye received it not as the word of men, 
but, as it is in truth, the word of God, which effect- 
ually worketh also in you that believe." 1 Thes- 
salonians 2: 13. 

"In Jesus Christ neither circumcision availeth 
anything, nor uncircumcision; but faith which work- 
eth by love." Gal. 5:6. 

He that does not evince from his faith the seven 
virtues required, ' ' is blind, and cannot see afar off,' ' 
etc. 2 Pet. 1:9; Jas. 2:26. 

"But the just shall live by his faith." Hab. 2: 4; 
Heb. 10:38; Rom. 1:17; Gal. 3:11. 

By faith we become righteous and partakers of 
the benefits of God. Acts 26:18; Rom. 10:10; 
Gen. 15:6; Rom. 4:3; Gal. 3:6; Mark 16:16. 

We must pray to God, to be strengthened and 
kept in the faith. Luke 17:5; 1 Pet. 1:5. 

When the grace of God is neglected through un- 
belief and evil works, one may fall away from the 
faith, and be blotted out of the Book of Life. Now 
the Spirit speaketh expressly, that in the latter times 
some shall depart from the faith. 1 Tim. 4:1; 2 Pe- 
ter 2: 1; 1 Tim. 6: 10. 

"Which for a while believe, and in time of temp- 
tation fall away." Luke 8: 13. 

"One that returneth from righteousness to sin: 
the Lord prepareth such a one for the sword. ' ' Syr- 
ach 26:28; Jer. 17:13; Prov. 3:21; Heb. 6:6. 

"The Lord said unto Moses, Whosoever hath 
sinned against me, him will I blot out of my book." 
Ex. 32:33; Rev. 3:5; Ps. 69:29; Isa. 1:2; 30:1; 
Jer. 18:7. 

How infants are simple and ignorant, and that 
therefore neither faith nor unbelief may be imputed 
to them; but that they are well-pleasing to God 
through his grace, without any other means, read: 
"Moreover, your little ones, which ye said should 
be a prey, and your children, which in that day 
had no knowledge between good and evil, they 
shall go in thither, and unto them will I give it, 
and they shall possess it." Deut. 1:39; Matt. 19:14. 

"When I was a child, I spake as a child, I under- 
stood as a child, I thought as a child: but when I 
became a man, I put away childish things. ' ' 1 Co- 
rinthians 13:11; Heb. 5:13. 

"Brethren, be not children in understanding: 
howbeit in malice be ye children." 1 Corinthians 
14:20; Eph. 4: 14; Matt. 18: 2; 19: 13; Mark 10: 13; 
Luke 18: 15. 

ARTICLE XIII. 

Of regeneration and the new creature, we con- 
fess: Inasmuch as our first parents, Adam and Eve, 
through their transgression, separated themselves 
from God, and fell into temporal and eternal death, 
with all their posterity, and, consequently, lost the 
image of God, which is righteousness and true holi- 
ness; became depraved in their nature, and inclined 
to sin and wickedness from their youth; so that of 



all men none can attain unto faith and a godly 
conversation through the power of their first birth, 
which has sprung and proceeded from sinful seed ; 
because that which is born of the flesh is flesh, and 
hence, carnally minded, and the natural man does 
not receive the things of the Spirit of God; there- 
fore, all men, having come of the earth, shall return 
to dust and earth, and, in part, are also like to the 
corrupted earth, which of itself does not bring forth 
good grain, but must thereto be prepared anew, 
and sown with good seed. Thus also, all men, 
when they have passed their youth, and have come 
to understand and discern good and evil, we per- 
ceive, that their carnal hearts and earthly life, being 
conceived in sin, are inclined to sin, which conceives 
by its own lust, which awakens sin in them, and 
allures and moves them to actual sin; and thus they 
fall from grace, — to which they had been redeemed 
through the atonement of Christ— which plunges 
them into the death of sin. 

Hence, God the Lord requires and demands 
through his word, of all men of understanding, 
a true reformation and a renewing from these their 
own actual sins; that is, that through the hearing 
of the word of God they receive the faith, become 
regenerated from above, of God, be created anew 
in the inner mind of the heart, according to the 
image of God, and circumcised, being translated 
from the carnal into the spiritual, from unbelief into 
faith, from that which is earthly-minded and like 
Adam into that which is heavenly-minded and like 
Jesus Christ; that they crucify and mortify their 
earthly members, and feel, prove, and taste that 
which is heavenly, and not that which is earthly. 
To this, God promises life, peace, and all heavenly 
riches; and it is the sanctification in the spirit of the 
mind, and the appropriation of all the benefits of 
Christ (which have been lost through our own actual 
sin), and has the promise of eternal salvation. 

And wherever this renewing and conversion of 
the mind and the heart is not found (among all 
those who know sin have served it), there Christ 
and the life do not exist; and without this renewing 
neither circumcision nor uncircumcision, baptism 
nor Supper, nor any ceremonies, however glorious 
they may appear, avail anything. 

And as man in the beginning is brought forth 
with pain and anguish from the flesh, so the second, 
spiritual generation is also called a birth; and it takes 
place with godly sorrow over sin, and with the cruci- 
fying and mortifying of the earthly members. 

And as men by the fall of Adam were not alto- 
gether deprived and divested of all godly virtues 
and qualities, so as to become like Satan in evil, 
but through the grace of God have retained many 
good principles, so the innate sinful nature, affection 
for, and proneness to sin are not utterly removed 
by regeneration, but remain until death in the re- 
generated; so that the flesh lusts against the Spirit, 
and the lust or indwelling sin wars against the law 
of the new mind, so that the regenerated enter upon 
a continuous warfare, and must constantly crucify 
and mortify the lusts of the flesh, tame and bring 
into subjection their bodies, and abstain from fleshly 



372 



MARTYRS MIRROR. 



lusts, which war against the soul ; and thus fighting, 
they must keep the victory unto death. 

On the other hand, the assertion of those who 
ascribe regeneration to new-born infants, and say 
that without this they cannot be saved, is rejected 
as a grave error. Some of these found regeneration 
upon infant baptism, maintaining that as soon as 
they have their children baptized, they are also, 
through this ceremony of baptism, regenerated. 
Others build the regeneration of infants on the 
justification or general redemption of Christ, by 
which the human race has been reconciled from 
the fall of Adam and put in a state of grace; saying 
that children are regenerated as soon as they are 
conceived by the mother ; thus putting regener- 
ation, against all right and probability, before the 
first birth which is of the flesh. Some can not tell 
whether infants become partakers of regeneration 
before, in, or after baptism; from which it is judged 
that the aforesaid persons treat of regeneration with- 
out the holy Scriptures and all true reason, as the 
blind man of colors; since Almighty God, nowhere 
in his holy word speaks of the regeneration of in- 
fants. And though children are conceived in sin, 
or born from sinful seed, yet they have never known, 
served, or practiced sin, from which they might be 
regenerated, converted, and renewed in their mind 
and heart; but they have without this been born, 
and placed by God in so holy and God-pleasing 
a state, through the atonement of Christ, that no 
adult person can, through regeneration and the 
putting off of the sinful body of the flesh, and the 
renewing of the mind, become more sinless, holy 
and God-pleasing; seeing the innate sinfulness, lust 
or inclination to sin remains in the most pious, re- 
generated, adult persons until death (not less then 
in children, in their infancy), against which they 
carry on a constant warfare; and besides this, Al- 
mighty God, by his word, requires of all men that 
have served sin, no higher or greater reparation 
than that they be converted by regeneration, and 
become like unto children in sin and malice. With 
what reason, then, can regeneration be applied to 
children, who have never committed sin, from which 
they could be regenerated; seeing infancy has al- 
ready the innocence which is acceptable to God, and 
has been set as an example before men, after which 
all the regenerated must labor and strive until death. 

Of this heavenly birth from God, and how it is 
effected through the Spirit and the word of God, 
read: "Seeing ye have purified your souls in obey- 
ing the truth through the Spirit unto unfeigned love 
ol the brethren, see that ye love one another with 
a pure heart fervently: being born again, not of 
corruptible seed, but of incorruptible, by the word 
of God, which fiveth and abideth forever." i Pet. 
1:22, 23; 2:2; James 1:18; 1 Cor. 4:15; Gal. 4:19; 
Philem. 10. 

' ' Not by works of righteousness which we have 
done, but according to his mercy he saved us, by 
the washing of regeneration, and renewing of the 
Holy Ghost," etc. Tit. 3:5. 

That regeneration is not a vain or hidden thing, 
but demands a new life and the following of Christ, 
and that eternal salvation is promised thereupon, 



read: "Verily, I say unto you, that ye which have 
followed me, in the regeneration when the Son of 
man shall sit in the throne of his glory, ye also shall 
sit upon twelve thrones, judging the twelve tribes 
of Israel." Matt. 19:28. 

"For in Christ Jesus neither circumcision availeth 
anything, nor uncircumcision, but a new creature. 
And as many as walk according to this rule, peace 
be on them, and mercy, and upon the Israel of 
God." Gal. 6: 15, 16. 

"But as many as received him, to them gave he 
power to become the sons of God, even to them 
that believe on his name: which were born, not of 
blood, nor of the will of the flesh, nor of the will of 
man, but of God." John 1:12, 13. 

To all who have served sin, and have not been 
regenerated, the kingdom of God is denied. Con- 
cerning this, read: "Verily, verily, I say unto thee, 
except a man be born again, he cannot see the 
kingdom of God." 

"Except a man be born of water and of the 
Spirit, he cannot enter into the kingdom of God. 
That which is born of the flesh is flesh; and that 
which is born of the Spirit is spirit. Marvel not 
that I said unto thee, Ye must be born again. The 
wind bloweth where it listeth, and thou hearest the 
sound thereof, but canst not tell whence it cometh, 
and whither it goeth: so is every one that is born 
of the Spirit." John 3:3, 5 — 8. 

That the regenerated do not become perfect in 
this life, but must fight unto death against the flesh, 
the world, and sin, read: "Not as though I had 
already attained, either were already perfect: but 
I follow after," etc. Phil. 3: 12; 1:30; Col. 1:29; 
Rev. 2 : 10. 

' ' I keep under my body, and bring it into subjec- 
tion: lest that by any means, when I have preached 
to others, I myself should be a castaway." 1 Cor. 
9:27. 

' ' For the flesh lusteth against the Spirit, and the 
Spirit against the flesh; and these are contrary the 
one to the other; so that ye cannot do the things 
that ye would. But if ye be led by the Spirit," etc. 
Gal. 5: 17, 18; 1 Pet. 2:11; Rom. 7: 18, 23; Jas. 3:2. 

ARTICLE XIV. 

Of the incarnation of the eternal and only begot- 
ten Son of God. We confess: That the exalted and 
true God faithfully kept and fulfilled his exceeding 
great and precious promises, which he had made in 
the beginning concerning his Son, who had been 
foreordained to this end before the foundation of the 
world, but in these last times was manifest for 
our sakes. 

This glorious and cheering promise was originally 
given to fallen Adam and Eve, and was afterwards 
renewed in their seed, as in Abraham, Isaac, and 
Jacob, Moses and David. Of him did all the proph- 
ets prophesy, and on him did all the pious fathers 
hope with a firm confidence (as though they had 
seen him), that Shiloh would come from Judah, and 
that this beautiful star would arise out of Jacob. 
This truly and really took place as follows: When 
everything was in tranquillity, when the royal scep- 
tre had departed from Judah, and the seed of Jacob 



MARTYRS MIRROR. 



373 



was under tribute to the heathen; then the gracious 
God remembered his holy covenant, and sent his 
true, real Word or Son out of heaven, from his 
royal throne; having to this end foreordained and 
elected the righteous Joseph, of the house and gen- 
eration of David, whose espoused wife was Mary, 
whom God had blessed and chosen for this purpose 
above all other women. 

To this Joseph and Mary the Holy Ghost points 
from generation to generation, as well as to the 
town of Bethlehem, out of which this Light long 
before promised was to arise and come forth; in 
order that all the pious who waited and hoped for 
this salvation, might have a certain consolation and 
knowledge from which tribe, city and place they 
were to expect this Savior of the world. 

Thus Mar}^ received the message through the an- 
gel of God, and believed it, being overshadowed by 
the power of the Highest, and conceived of the Holy 
Ghost the true, real Word, which was in the begin- 
ning with God, and by which all things were cre- 
ated. The same, through the effectual power of the 
Almighty God, became flesh or man in her, and was 
born of her, the Son of the Most High God, whom 
she had before conceived of the Holy Ghost. 

Thus the eternal and only begotten Son of the 
living God became a visible man subject to suffering. 
He was wrapped in swaddling clothes, laid in a 
manger, and brought up at Nazareth under the care 
of his [imputed] father and his mother. He hun- 
gered, thirsted, was wearied with walking, sighed 
and wept, and increased in wisdom and stature, and 
in favor with God and man ; so that the eternal, 
only begotten Son of the living God, in the time 
of his incarnation, did not continue like his heav- 
enly Father in an invisible, impassive, immortal, 
and spiritual form, but for our sakes, humbled him- 
self into a visible, passive, mortal, and servile form, 
became like unto us men in all things, except sin ; in 
order thereby to heal us from the poisonous bite of 
the serpent, and from everlasting torment. 

Hence, all true witnesses of Jesus Christ are 
bound, by virtue of the holy Scriptures, to believe 
and confess : That this same Word, which was in 
the beginning with God, and was God, by which all 
things were made, proceeded from God his Father, 
came into the world, and, through the power of 
God, became himself man or flesh , so that the 
glory of the only begotten Son of the Father, full 
of grace and truth was touched and seen. 

Thus he who before was like unto his Father in 
brightness and glory — not given or usurped God- 
likeness, but one peculiar to him by nature — left his 
brightness and glory, and humbled himself, and be- 
came in form like unto us men ; he who before was 
greater than the angels, and in an invisible, im- 
mortal form, like unto God his Father, was now 
made lower than the angels, and became like unto 
his brethren in a visible and mortal form. He who 
could have had joy with his Father, and was sur- 
rounded by eternal riches, became poor for our 
sakes, and suffered on the cross, despising the 
shame. He who in the presence of the apostles as- 
cended heavenward, was the same who before had 
descended from God out of heaven into the lower 



parts of the earth ; and the same ascended above 
all heavens. This is the mystery of godliness, which 
is great, but on account of their carnal and flickering 
reason, is believed by but few: that God the Son 
was thus manifest in the flesh ; and that he appeared, 
as a true Redeemer and Savior, and eternal Light, 
to them who sat in darkness and in the shadow 
of death. 

And, as the food which the Israelites ate in the 
wilderness, is called, bread from heaven or heavenly 
bread, because the substance of the bread was no 
fruit of this earth, but had come from heaven, 
though the same, was in this world, prepared in the 
form of bread ; so also Christ himself calls his flesh 
the true bread which came down from heaven ; and 
says that the Son of man should ascend up where 
he was before, because his flesh or body became 
flesh, not of Mary or of any created substance, but 
only of the Word of life which had come down from 
heaven. 

He it was who spake with Moses on the mount 
and in the wilderness; and him the fathers tempted 
in the wilderness, and resisted his Spirit. This is the 
same who was from the beginning. Him the apos- 
tles touched with their hands, and beheld with their 
eyes; herein the life was manifested, that they saw 
and proclaimed to men, that which was with the 
Father, and was Inanifested unto them, and was 
even the same Word which spake with them. 

And though it is true that the eternal Son of the 
living God forsook his divine glory, and, for a brief 
time, was made lower than the angels, and appeared 
in the visible form of a servant; yet he did not 
thereby lose his eternal Sonship and Godhead with 
his Father ; but when God the Father brought this 
his first and only begotten Son into the world, he pre- 
pared him a body, not of any created substance, but 
only of the Word of life, which became flesh, and 
which by all the angels of God is honored and wor- 
shiped as the true God. 

Likewise, Christ glorified himself before his apos- 
tles, on mount Tabor, that his face shone as the 
bright sun, and he was confessed by his Father from 
heaven as his beloved Son. Thus have also the 
highly enlightened apostles of Christ, and all true 
believers, confessed, pronounced, honored and wor- 
shiped this visible and palpable Christ Jesus as the 
true God, and Son of God. Hence all true believ- 
ers, according to these testimonies of holy Scripture, 
and the examples of all the saints ol God, must nec- 
essarily, unto salvation, follow, believe, and confess, 
that the whole crucified Christ Jesus, visible and 
invisible, mortal and immortal, is the true God, and 
the Son of God, God and man in one undivided 
person. To him be praise forever and ever, Amen. 

Of these promises concerning the Savior, read, 
how God the Lord, in the beginning promised fallen 
Adam and Eve, to put him as enmity between Satan 
and the woman, and between their seed. "And I 
will put enmity between thee and the woman, and 
between thy seed and her seed ; it shall bruise thy 
head, and thou shalt bruise his heel." Gen. 3: 15; 
Col. 1:19; 3-.i5;Eph. 2:15. 

"The Lord thy God will raise up unto thee a 
prophet from the midst of thee, of thy brethren, like 



374: 



MARTYRS MIRROR. 



unto me; unto him ye shall hearken." Deut. 18: 15; 
Acts 7:37; Read also: Acts 3:25; Gal. 3:8; Genesis 
49:10; Num. 24:17; Matt. 2:2; Jer. 23:5; 33:15; 
Is. 9:6; 11: 1 ; Acts 10:43. 

And that this Savior of the world originally did 
not spring from the fathers, Mary, or any creature, 
but was sent and came only from God, and was con- 
ceived and brought forth by Mary, read : ' ' Behold, 
a virgin shall be with child, and shall bring forth a 
son." Matt. 1:23; Is. 7: 14; Luke 2 : 21; Gal. 4:4. 
' ' When as his mother Mary was espoused to Joseph, 
before they came together, she was found with child 
of the Holy Ghost." And further: "Joseph, thou 
son of David, fear not to take unto thee Mary thy 
wife: for that which is conceived in her is of the 
Holy Ghost." Matt. 1: 18, 20. 

The angel of God said unto Mary : ' ' Behold, thou 
shalt conceive in thy womb, and bring forth a son, 
and shalt call his name Jesus. He shall be great, 
and shall be called the Son of the Highest ; and the 
Lord God shall give unto him the throne of his 
father David : and he shall reign over the house of 
Jacob forever; and of his kingdom there shall be no 
end. Then said Mary unto the angel, How shall 
this be, seeing I know not a man ? And the angel 
answered and said unto her, The Holy Ghost shall 
come upon thee, and the power of the Highest shall 
overshadow thee: therefore also that holy thing 
which shall be born of thee shall be called the Son 
of God. ' ' Luke 1 : 30 — 35. 

Read in this connection St. John, who also gives 
thorough information regarding this matter: "In 
the beginning was the Word, and the Word was 
with God, and the Word was God. The same was 
in the beginning with God. And the Word was 
made flesh, and dwelt among us (and we beheld his 
glory, the glory as of the only begotten of the Fa- 
ther), full of grace and truth." John 1:1,2,14; 
Bar. 3:37; Zach. 2: 10. 

And further : ' ' That which was from the begin- 
ning, which we have heard, which we have seen 
with our eyes, which we have looked upon, and 
our hands have handled, of the Word of life; (for 
the life was manifested, and we have seen it, and 
bear witness, and shew unto you that eternal life, 
which was with the Father, and was manifested unto 
us,)" 1 John 1 : 1, 2; John 8:25; Micah5:2; 2 Peter 
1:16; John 20:28; Wis. 18:15. 

Of the humbling of the eternal and only Son of 
God. (Mark especially the word made; for nowhere 
do we find anything about assuming man) read: 
"Who, being in the form of God, thought it not 
robbery to be equal with God: but made himself of 
no reputation, and took upon him the form of a 
servant, and was made in the likeness of men : and 
being found in fashion as a man, ' ' etc . Phil. 2 : 6 — 8. 

"Thou madest him a little lower than the angels." 
"But we see Jesus, who was made a little lower 
than the angels for the suffering of death, crowned 
with glory and honor. " Heb. 2:7,9; ? s - 8: 5- 

"For ye know the grace of our Lord Jesus 
Christ, that, though he was rich, yet for your sakes 
he became poor, that ye through his poverty might 
be rich." 2 Cor. 8:9; Eccl. 9:15. 



"Looking unto Jesus the author and finisher oi 
our faith; who for the joy that was set before him 
endured the cross, despising the shame," etc. He- 
brews 12:2. 

"I am the living bread which came down from 
heaven: if any man eat of this bread, he shall live 
forever: and the bread that I will give is my flesh, 
which I will give for the life of the world." John 
6:51. Read also verses 58 and 63. 

How the saints of God confessed and worshiped 
this humiliated Jesus also in the days of his flesh, as 
the true God, and the Son of God, read: "Whom 
do men say that I, the Son of man, am?" And 
after a few more words: "Simon Peter answered 
and said, Thou art the Christ, the Son of the living 
God." Matt. 13:16. Understand, the true Son who 
was born and came forth from the essence of the 
Father; and not a Son become so in time, or as- 
sumed, as believers, whe because of the faith, are 
also called sons and daughters." 2 John 1:3; John 
1:49; IO: 3 6 ; 11:27; Acts 8:37; Matt. 27:54. 

Jesus said to the blind man: "Dost thou believe 
on the Son of God? He answered and said, Who is 
he, Lord, that I might believe on him? and Jesus said 
unto him, Thou hast both seen him, and it is he 
that talketh with thee. And he said, Lord, I believe. 
And he worshiped him." John 9:35 — 38. 

"Thomas answered and said unto him, My Lord 
and my God. Jesus saith unto him, Thomas, be- 
cause thou hast seen me, thou hast believed," etc. 
John 20:28, 29. 

"In his Son Jesus Christ. This is the true God, 
and eternal life. Little children, keep yourselves 
from idols. Amen." 1 John 5:20,21. Rom. 9:5. 

ARTICLE xv. 

Of the knowledge of Jesus Christ, God and man 
in one person, and the necessity of believing it. Of 
this we confess: That it is necessary for all Chris- 
tians to believe that the knowledge of the only Son 
of the Father, is, as one of the principal articles of 
our faith, in the highest degree essential unto salva- 
tion. It is therefore not sufficient to know Christ 
only after the flesh, or his humanity; as, that he was 
born of Mary, and became like unto us in all things, 
except sin; but we must also (which is the most im- 
portant) know him after the Spirit, and his eternal 
Godhead; that is, that he before all time, in eternity, 
in an unspeakable manner, was born of or proceeded 
from the true God his Father, and that he is the 
true real Word and Wisdom, which proceeded from 
the mouth of the Most High, and which for this 
reason, was equal with his Father in brightness, 
glory, power, might and eternal Godhead, before 
the foundation of the world. And that this only 
Son of God, for our justification, became a visible 
man, that by his present, visible humanity — which 
is not of this tabernacle or sinful subtance, but in 
essence far different from sinners — he might give us 
a holy, unblamable example in doctrine and con- 
versation, in order thus to incite all men to follow 
him. 

And that according to his divine power and 
might he was able to deliver us from the captivity 
of sin, hell, the devil, and death, and save us for- 



MARTYRS MIRROR. 



375 



ever; seeing no other means or name in heaven or 
on earth is given unto men for salvation. To this 
end, Christ was made unto us, of God, wisdom, 
and righteousness, and sanctification, and redemp- 
tion. Hence neither Moses with his threatening 
and punishing law of commandments, nor Aaron 
with the entire Levitical priesthood, and all their 
sacrifices and offerings, which were made only for 
remembrance of sins, and consequently, passed by 
polluted mankind without affording them any help 
(for no corruptible man could redeem his brother, 
and reconcile him with God; as all human, sinful 
subtance was not able to redeem the soul from eter- 
nal death); but this was fulfilled and accomplished 
by the slain Lamb, which was foreordained and was 
manifest in these last times. He restored that 
which he had not taken away. He, the innocent 
one, took the guilt of us all upon him, and only he 
was found worthy in heaven and earth, to open the 
book with its seven seals. And by his coming into 
this world (which can never be sufficiently praised), 
he opened the entrance to the kingdom of God, 
which was closed by sin, not by the blood of bulls 
and goats, or of any corruptible man, nor by cor- 
ruptible silver or gold; but Christ paid and accom- 
plished this by his own dear and precious blood, 
thereby obtaining an eternal redemption. 

And as the sun in the heavens is endowed by God 
with a glorious splendor, so that it is the eye of the 
world, which illuminates the darkness, and spreads 
its beautiful light over all visible things, and re- 
ceives nothing from any of them; so also Christ 
Jesus, the true Sun of righteousness, and what is 
still more, the Creator and Ruler of the sun, and of 
all things, did not take to his assistance any created 
substance, by which to accomplish the work of our 
salvation; but came with his most praiseworthy light 
from God out of heaven, and shone into this dark 
world, where he was received, and arose, as the 
beautiful day-star, in the hearts of many men; and 
was thus a Giver, but not a recipient. Hence, the 
praise and honor for this redemption must be 
ascribed to the only God of heaven and earth, and 
not to any created man; otherwise we would rob 
the Creator of his proper honor, and ascribe the 
same to sinful, created flesh like unto ourselves; 
thereby making flesh our arm, Redeemer, God and 
Savior; and thus departing with our hearts from 
God our Salvation, we should fall into damnable 
idolatry, seeking life from the dead, where it cannot 
be found. 

Herein we are to know the love and goodness, and 
and also the severity of God, and how greatly the Al- 
mighty God hates sin; — his severity and justice, from 
the fact, that through the one sin of the first man, 
the whole human race became corrupted; and that 
this could be paid and atoned for by no other means 
than through the death and blood of God's own, 
only begotten Son. God's goodness and everlasting 
love are known from this, that he, the Blessed, so 
graciously looked upon and recognized, the weak- 
ness and nothingness of man; and, hence, as he 
often sent angels, as his faithful messengers, in hu- 
man form to men, upon the earth, knowing that 
this sinful, mortal, earthly flesh and blood is not 



able to behold the immortal, heavenly glory of the 
angels; much less can man with his sinful and mor- 
tal eyes behold the immortal, eternal, holy splendor 
and glory of the eternal Creator of all things; there- 
fore the eternal, invisible and immortal Son of God, 
through his unfathomable love, had himself to be- 
come a visible, mortal man, for a little while lower 
than the angels, and to appear in the form of a serv- 
ant, like unto his brethren; so that the glory of the 
eternal and only begotten Son of God was felt and 
seen in human form, that he might be a true ex- 
ample for us to follow his footsteps. Herein we may 
especially know the love of Christ, which passes 
knowledge : that the holy heavenly, only begotten, 
blessed Son of God, Jesus Christ, became man, 
died and rose for us, when we were yet ungodly 
and his enemies. 

And though Christ suffered for us in the flesh, 
and was crucified, and died; yet it was not possible 
that he should be held by death, or that his holy 
flesh should see corruption. But he had himself the 
keys of death and hell, and the power to open 
and to shut, to lay down his life, and to take it 
again; and he it is that liveth, and was dead, and, 
behold, he is alive forevermore. 

Hence all true believers must believe that the 
true knowledge of Jesus Christ, both of his true 
divinity, and pure, immaculate humanity, is neces- 
sary to salvation. And to this, life and eternal sal- 
vation are promised by the Holy Ghost; and that 
Christ would build his church upon this foundation, 
and that the gates of hell should not prevail against 
her. On the other hand : that all unbelievers, who 
confess not that Jesus Christ is come in the flesh 
(that is, that the Son of God became man, and thus 
coming, appeared in the flesh), are not of God, but 
of the spirit of antichrist, who began already in the 
days of the Apostles, and is to exalt himself still 
more in the last times. 

Of the necessity of this knowledge of Jesus 
Christ, read: "And this is life eternal, that they 
might know thee the only true God, and Jesus 
Christ, whom thou hast sent." John 17:3; Hosea 

13:4- 

" If ye had known me, ye should have known my 
Father also," etc. John 14:7. 

"Though we have known Christ after the flesh, 
yet now henceforth know we him no more." 2 Co- 
rinthians 5: 16. 

"And that every tongue should conf ess that Jesus 
Christ is Lord, to the glory of God the Father." 
Phil. 2:11; Rom, 14:11; Col. 2:2; Phil. 3:8. 

"And Jesus said to Peter, after the latter had 
confessed and pronounced the man Jesus, to be 
Christ, the Son of the living God: Blessed art thou, 
Simon Bar-jona: for flesh and blood hath not re- 
vealed it unto thee, but my Father which is in 
heaven. And I say also unto thee, That thou art 
Peter, and upon this rock I will build my church; 
and the gates of hell shall not prevail against it." 
Matt. 16: 17, 18. 

"And after the apostle Thomas had confessed the 
visible and palpable man Jesus as his Lord and God, 
Christ did not reprehend him for it, but accepted it 
as the_ belief of the truth, saying: "Thomas, be- 



376 



MARTYRS MIRROR. 



cause thou hast seen me, thou hast believed : blessed 
are they that have not seen, and yet have believed." 
John 20:29; 17-' 20; 1 Pet. 1:8. 

Read in this connection the various Scripture 
passages, how the apostles through the Holy Ghost, 
labored with all their might, to impress on men, not 
that the eternal Son of God dwelt concealed in the 
man Jesus; but, on the contrary, that the visible 
man Jesus was the Christ; that is, the Anointed, 
and the Savior of the world, sent down from heaven ; 
and to this, the promise of life is given. Read: ' 'And 
many other signs truly did Jesus in the presence of 
his disciples, which are not written in this book: but 
these are written, that ye might believe that Jesus is 
the Christ, the Son of God; and that believing ye 
might have life through his name." John 20:30, 31. 

' ' Whosoever shall confess that Jesus is the Son 
of God, God dwelleth in him, and he in God." 
1 John 4: 15; 1 John 5 = 5; 2 John 1 : 3; John 6:47. 

" Whosoever believeth that Jesus is the Christ is 
born of God." 1 John 5:1, 5, 10; Acts 18 : 5, 28. 

"Who is a liar but he that denieth that Jesus is 
the Christ ? he is antichrist, that denieth the Father 
and the Son." 1 John 2:22. 

"Hereby know ye the Spirit of God: every spirit 
that confesseth that Jesus Christ is come in the flesh 
[that is, that the eternal Word became flesh, and 
being thus flesh, came into his own] is of God : and 
every spirit that confesseth not that Jesus Christ is 
come in the flesh is not of God: and this is that 
spirit of antichrist, whereof ye have heard that it 
should come; and even now already is it in the 
world." 1 John 4: 2, 3; 2 John 1:7. 

Read further, how we have been redeemed and 
bought by no other means, than only by the death 
of the Son of God. 

' ' For God so loved the world, that he gave his 
only begotten Son," etc. John 3:16; Rom. 5:8. 

"For if, when we were enemies, we were recon- 
ciled to God by the death of his Son,' ' etc. Rom. 
5:10; Heb. 5:9. 

"If God be for us, who can be against us? He 
that spared not his own Son, but delivered him up 
for us all," etc. Rom. 8:31,32; iJohn3:i6. 

' ' Ye know that ye were not redeemed with cor • 
ruptible things, as silver and gold, from your vain 
conversation received by tradition from your fathers ; 
but with the precious blood of Christ, as of a lamb 
without blemish and without spot." 1 Pet. 1 : 18, 19. 

" In this was manifested the love of God toward 
us, because that God sent his only begotten Son 
into the world, that we might live through him." 
1 John 4:9. 

ARTICLE XVI. 

Of the life, suffering, death, burial, resurrection, 
and ascension of Jesus Christ, and of his again 
-teceiving his glory with his Father. Of this we 
confess: That the Lord Jesus, in the time of his hu- 
miliation in the flesh, being about thirty-three years, 
did not only with words, but also by works and 
deeds, set us a holy, godly example, to be looked 
to as the Captain of the faith, by all believers, and 
followed in the regeneration; for in his youth he 
was subject to his father and mother. And when his 



time was fulfilled, he entered in full obedience to- 
ward his heavenly Father, on the office and ministry 
imposed upon him, proclaimed unto them his Fa- 
ther's good pleasure, made the deaf to hear, the 
dumb to speak, the blind to see, cleansed the lepers, 
cast out devils, raised the dead from their graves, 
forgave men their sins, and promised eternal life to 
those who believe in him. 

These things Christ did not do in the same man- 
ner and form as his apostles and others, who per- 
formed miracles through a power and gift only re- 
ceived, which had been conferred upon and given 
them by Christ. But such was not the case with 
Christ; for he himself had all power in heaven and 
earth; so that he said to the two blind men: "Believe 
ye that I am able to do this?" And further: "That 
ye may know that the Son of man hath power on 
earth to forgive sins." And still further: "I will 
raise them up at the last day; and I give unto them 
eternal life." 

Thus the Lord Jesus completely fulfilled and ac- 
complished the works of his Father, and shone as a 
clear heavenly light into this dark world, convinc- 
ing the same of her evil works, and pointing them 
out to her; by which he incurred the hatred of the 
blinded scribes and Pharisees, who did not know 
the light of truth, and who, from hatred and envy, 
censured him for all these divine deeds, attributing 
them to the devil; and thus they delivered this in- 
nocent one into the hands of the unbelieving hea- 
then, Pontius Pilate. They also examined this dumb 
Lamb with many severe threats, mocked him, spat 
in his face, smote him with their fists, scourged him, 
wounded his head with a crown of thorns, and 
finally stripped him and stretched him naked on 
the cross, nailed his hands and feet thereon, and 
thus suspended him, as the Prince and Captain of 
all malefactors, between two murderers. In his bit- 
ter thirst they gave him vinegar to drink, mixed 
with gall; they pierced his side with a spear, so that 
blood and water flowed out therefrom. Thus he 
gave up the ghost with a loud voice, commending 
it into the hands of his Father. And when he had 
died, heaven and earth were convulsed by this pre- 
cious death and resurrection; so that the sun lost 
his brightness, and darkness came over all the earth ; 
the earth quaked; the vail of the temple was rent 
in twain from the top to the bottom; and many 
bodies of the saints arose from their graves, and 
went into the holy city, and appeared unto many. 

And as in the time of his flesh, suffering and 
death, he showed that he had become man, so he 
also showed herein that this very man was 'also true 
God with his Father; and that he had the keys of 
the power of death and hell, that he could again 
raise up the broken temple of his body in three 
days, and had the power to lay down his life, and 
to take it up again ; so that it was impossible, that 
he should be held by death, or that his holy flesh 
should see corruption, but rose triumphantly from 
the dead, on the third day, by the glory of the Fa- 
ther, revealed himself to his apostles and others, 
and miraculously appeared unto them, as they were 
assembled with doors closed, ate and drank with 
them, and for forty days spake with them of many 



MARTYRS MIRROR. 



377 



things pertaining to the kingdom of God. Then, in 
the presence of the apostles, he was taken up to 
heaven by a cloud, and sat down on the right hand 
of his Almighty Father in heaven. 

Thus the only begotten Son of God suffered, was 
crucified and put to death according to the flesh; 
but thereby was again glorified and made alive ac- 
cording to the spirit, and again fully received his 
previous divine glory, and his equality with the 
Father. He will now die no more, neither will death 
have any more dominion over him; but he shall 
live and rule as a reigning King of kings, and Lord 
of lords over mount Zion and the house of Jacob, 
forever and ever. 

Of the unblamable life and conversation of Christ, 
and how he was subject to his father and mother, 
read: Luke 2:51; John 8:46; Acts 1:1. 

And after his time was fulfilled, how he entered 
on the ministry imposed upon him, and performed 
many glorious deeds in his Father's name, read: 
Mark 1:15; Matt. 8:16; 9:35; 11:5; 12:15; 
John 10; Acts 10:38; Is. 53:7; 1 Pet. 2:24. 

And how he, as a light in the world, testified of 
their dark and evil works, and thus fell into the 
hands of sinners, read: "The world cannot hate 
you; but me it hateth, because I testify of it, that 
the works thereof are evil." John 7:7; 1:5; 3:19; 
Matt. 27 : 18. 

How Christ in the time of his humiliation in the 
flesh was obedient to- his heavenly Father, read : 
"He humbled himself, and became obedient unto 
death, even the death of the cross." Phil. 2 : 8. 

"Though he were a Son, yet learned he obedi- 
ence by the things which he suffered." Heb. 5:8. 

Of the suffering, death, and burial of Christ, read: 
Ps. 22:16; 60:9,21; Is. 53:7; 63:3; Acts 8:32; 
Matt. 27; Mark 15; Luke 23; John 19; Acts 3: 15; 
1 Cor. 15:4, 20; Matt. 27 =57; Is. 53:9. 

Of the resurrection of Christ, read: Matt. 28:7; 
Mark 16:6; Luke 24:7; 1 Cor. 15:4,20; Acts 
3:26; 10:40. 

How Christ again received the divine glory and 
likeness which he had forsaken ; and how he as- 
cended unto heaven, read: "And Jesus came and 
spake unto them, saying, All power is given unto 
me in heaven and inearth." Matt. 28:18; Ps. 8:6. 

"Ought not Christ to have suffered these things, 
and to enter into his glory?" Luke 24: 26. 

"Thou madest him a little lower than the angels; 
thou crownedst him with glory and honor, and 
didst set him over the works of thy hands: thou 
hast put all things in subjection under his feet." 
Heb. 2:7 — 9; John 17:5. 

"The God of our fathers raised up Jesus, whom 
ye slew and hanged on a tree. Him hath God ex- 
alted with his right hand to be a Prince and a Sav- 
ior," etc. Acts 5:30,31; Phil. 2:9; Acts 2:33,36. 

"And when he had spoken these things, while 
they beheld, he was taken up; and a cloud received 
him out of their sight. And while they looked 
steadfastly toward heaven as he went up," etc. 
Acts 1:9, 10; Mark 16:19; Luke 24:51. 



ARTICLE XVII. 

Of the office of Christ, mid the specific reason of 
his coming into the world. We confess : That Christ 
is the true promised Prophet, High Priest, and 
King, whom Moses and all the prophets foretold 
and proclaimed, and to whom the former priests 
and kings pointed as figures and shadows. And the 
specific reason of his coming into the world was: to 
destroy the works of the devil, to seek that which 
was lost, to deliver the whole human race from the 
captivity of sin, and the power of the devil, and to 
reconcile them with God his Father, and thus to 
save sinners. 

According to his prophetical office he went out 
from God, and came into the world to proclaim 
unto men, through the Gospel, the full counsel and 
will of God, which had been hid from the beginning 
of the world, and thus to preach deliverance to the 
captives, the Gospel to the poor, and the acceptable 
year of the Lord, according to which, as the last 
declaration and will of God, all the children of the 
New Covenant are required to live and walk, ac- 
cording to a perfect rule of faith, which shall obtain 
until the end of the world. 

According to his office as High Priest he fulfilled 
and changed the Levitical priesthood; and by his 
one offering made on the cross, he opened the 
closed entrance to the Holy of holies; and through 
this his one offering, which is of eternal value, he 
fulfilled and finished the sacrifice of the law, and 
obtained an eternal redemption. And thus recon- 
ciling mankind with the Father, he sat down on the 
right hand of the Majesty in heaven, and is become 
the believers' only Advocate, Mediator, High Priest, 
and Intercessor with God his Father, and ever lives 
to make intercession for them. 

And according to his office as King he came with 
full power from his almighty Father from heaven, to 
re-establish, as a mighty King of kings, and com- 
mander of the people, judgment and righteousness 
on earth; and he was the end and fulfillment ol all 
the kings of Israel. But as his kingdom was not of 
this world, and he was a spiritual, heavenly King, 
he avoided all earthly kingdoms of this world, and 
desired and had only a spiritual, heavenly kingdom. 
Among his subjects he reformed, improved and ful- 
filled the commandments, laws, and customs, given 
by Moses. As a commanding king he dissuaded 
and prohibited his followers from all revenge, 
whether with words or by deed; [and taught them] 
that they should beat their swords into plough- 
shares, and their spears into scythes and sickles, 
and should learn war no more; but that, on the con- 
trary, they, according to the example of Christ, 
their Captain, should love their enemies, and pray 
for those who injure and persecute them — very far 
indeed from allowing them to wage war against their 
enemies with carnal weapons. But Christ armed his 
people only with the armor of God, and the sword 
of the Spirit, which is the word of God, with which 
to fight against flesh and blood, the world, sin, and 
the manifold wiles of the devil, and thus finally to 
receive, through grace, from this eternal King, the 



378 



MARTYRS MIRROR. 



crown of everlasting life, as their recompense and 
exceeding great reward. 

How Christ is the prophet promised by God, 
whom we must hear and follow as the perfect 
teacher of the will of God, read: "The Lord thy 
God will raise up unto thee a prophet from the 
midst of thee, of thy brethren, like unto me; unto 
him ye shall hearken." Deut. 18:15; Acts 7:37; 
3:22; Matt. 17:5. * 

"We have also a more sure word of prophecy; 
whereunto ye do well that ye take heed, as unto a 
light that shineth in a dark place." 2 Pet. 1 : 19. 

' ' God, who at sundry times and in divers man- 
ners spake in time past unto the fathers by the 
prophets, hath in these last days spoken unto us by 
his Son," etc. Heb. 1:1, 2. 

Of his prophecies, read: Matt. 24 throughout; 
Luke 17:20; 19:41—44. 

Of his priestly office, read: "And having a high 
priest over the house of God ; let us draw near with 
a true heart in full assurance of faith," etc. Hebrews 
10:21, 22. 

"For the priesthood being changed, there is 
made of necessity a change also of the law." 
Heb. 7:12; 8:6; 10:12. 

' ' But Christ being come a high priest of good 
things to come," etc. Heb. 9:11. 

Of his preaching, read: Matt. 9:35; Mark 1:14; 
Matt. 5:2; 11 :i; Luke 4: 15. 

Of his office of King, read: "Rejoice greatly, 
O daughter of Zion; shout, O daughter of Jerusa- 
lem ; behold, thy King cometh unto thee, ' ' etc. 
Zech. 9:9; Matt. 21:5. 

"Behold, the days come, that I will raise unto 
David a righteous Branch, and a King shall reign 
and prosper, and shall execute judgment and justice 
in the earth." Jer. 23:5; 33:15; Is. 32:1. 

"Rabbi, thou art the Son of God; thou art the 
King of Israel." John 1 : 49; Acts 10:36; 2 Cor. 4:5; 
Phil. 2:11. 

Of his spiritual kingdom and dominion, read: 
' ' And the Lord God shall give unto him the throne 
of his father David : and he shall reign over the 
house of Jacob forever; and of his kingdom there 
shall be no end." Luke 1:32,33. 

"For he is Lord of lords, and King of kings: 
and they that are with him are called, and chosen, 
and faithful." Rev. 17:14. 

"But ye are a chosen generation, a royal priest- 
hood," etc. 1 Pet. 2:9; Ex. 19:6; Rev. 5:10; 
John 18:36, 37; Ps. 22:28. 

Of his government, read: "Behold, I have given 
him for a witness to the people, a leader and com- 
mander to the people. " Is. 55:4. 

"There is one lawgiver, who is able to save and 
to destroy," etc. Jas. 4:12; 1 Cor. 9:21; Matthew 
12:8; 28: 20; Jas. 1:25. 

ARTICLE XVIII. 

Of the church of God and the communion of 
believers. Concerning this we believe and confess: 
Whereas men by reason of the natural birth of the 
flesh, follow sin and wickedness when they attain 
to their understanding, and thereby depart from 
God their Creator; therefore the high and holy 



God, before whom the sinners and ungodly cannot 
stand, from the beginning of the world, called and 
chose, from all the unbelieving nations of the world, 
an own special people, and separated them from all 
other nations. These are they who turn their ears 
to the calling voice of God, and thereby have sepa- 
rated themselves from the world with all its sinful 
lusts, and all false worship, and have again united 
themselves to Christ, bowing, as obedient members 
and sheep of Jesus Christ, under his head and com- 
manding voice, and shunning everything strange 
which militates against this. These are they who 
are renewed in the inward man, and are circum- 
cised, changed, and converted, and live after the 
Spirit. 

This church of God was first commenced on earth, 
with Adam and Eve in paradise, and afterwards, 
with Enoch, Noah, and all those who with them 
honored and called upon the high name of God; 
which was the first period of time, that is, before 
the law. 

After this God the Lord established his covenant 
or church with Abraham and his seed, giving them 
circumcision as a sign of the covenant, together 
with many laws, ceremonies, statutes, and customs; 
which continued till the coming of Christ, and was 
the second period, or the time of the law of Moses. 

Finally God sent his Son, who, as a potentate 
in heaven and earth, established a new and perfect 
covenant with the house of Israel, calling to the 
same all the Gentiles and nations of the earth, all 
those who amend their sinful life, and obediently 
yield their bodies under this covenant. With all 
these Christ has established his church and congre- 
gation; this is the third and last period, which shall 
thus continue, without change in faith, walk, and 
laws, until the reappearing of Christ from heaven. 

And though the people of God in these three 
periods, had different and special laws and cere- 
monies, according to which they had to live and 
walk; yet this was the will of God, and they were 
nevertheless only one people of God, and were 
moved and led by one Spirit. 

This church and congregation of believers has 
not always been visible to the eyes of all men, but 
has frequently vanished from the sight of the sinful 
and blood-thirsty world, the latter not being worthy 
of them. This can be seen in the case of Noah with 
his families in the ark, who concealed themselves 
from the whole world; in the people of Israel in the 
Red Sea, and here and there during the forty years 
in the wilderness; in the pious in Judah, from the 
bloody sword of Manasseh ; and in all the godfear- 
ing in Israel from the awful threats of Jezebel. Thus 
also the bride of the Lamb, the church of Jesus 
Christ, had to hide herself in the wilderness, forty- 
two months, or three times and a half a time,* from 
the abominable beast of antichrist, which with his 
tyrannical sword and burning, exalted itself above 
everything which is called and worshiped as God. 
Afterwards, through the grace of God, she again 



* Understand, taking each time for a great year, there are as 
many years as there are days in three years and a half; which is 
about 1260 years. Num. 14 : 34 ; F,zek. 4 : 5. 



MARTYRS MIRROR. 



379 



came to the light, and was built upon the first, 
ancient apostolical foundation. 

And as Solomon's temple was destroyed, and the 
second building continued until the first coming of 
Christ in the flesh, so we hold that the church of 
Jesus Christ, rebuilt upon the foundation of the 
apostles 'and prophets, shall also continue openly 
in the light until the second coming of Christ from 
heaven. 

This church of God, that is, all believers, are, as 
members of one body, joined together by faith and 
the bond of love; they are like-minded one toward 
another according to Christ Jesus; they live accord- 
ing to the same rule of the divine word, and are 
bound together by the same love, thus having 
fellowship with one another. Those whom God 
has blessed with spiritual gifts, minister with them 
to the souls of their neighbors, out of love. And 
those whom God has provided with temporal pos- 
sessions, minister with them to the temporal needs 
of their neighbors; thus showing that they have 
their temporal and spiritual goods in common, and 
suffer no want in spiritual and temporal gifts. This 
church of God has existed on the earth from the 
beginning of the world, either in greater or in 
smaller numbers, secretly or openly, and shall thus 
continue unto the end of the world, and Christ will 
be with her, with his Spirit, always. 

Of the Christian church, that is, of all believing 
regenerated persons, gathered and purified by the 
holy Spirit, read : ' ' The Lord thy God hath chosen 
thee to be a special people unto himself, above all 
people that are upon the face of the earth. ' ' Deuter- 
onomy 7: 6; 14:2; 26:18; 1 Pet. 2:9. 

' ' And among all the multitude of peoples thou 
hast gotten thee one people: and unto this people, 
whom thou lovedst, thou gavest a law that is ap- 
proved of all." 2 Esdr. 5: 27. 

How the church of God, which is built upon 
Christ, must be subject, as members to their head, 
read: "And upon this rock (Christ) I will build 
my church; and the gates of hell shall not prevail 
against it." Matt. 16:18. 28:20. 

"Husbands, love your wives, even as Christ also 
loved the church, and gave himself for it; that he 
might sanctify and cleanse it with the washing of 
water by the word, that he might present it to him- 
self a glorious church, not having spot, or wrinkle, 
or any such thing; but that it should be holy and 
without blemish." Eph. 5:25 — 27, 29, 32; 1 : 22. 

"That thou mayest know how thou oughtest to 
behave thyself in the house of God, which is the 
church of the living God, the pillar and ground of 
the truth." 1 Tim. 3: 15; Eph. 2:20; 4: i6;lHe- 
brews 12:23. 

Of the fellowship of believers, read: "But if we 
walk in the light, as he is in the light, we have 
fellowship one with another, and the blood of Jesus 
Christ his Son, cleanseth us from all sin." 1 John 
1:7. 

"They continued steadfastly in the apostles' 
doctrine and fellowship." Acts 2:42; 4:34; 1 Corin- 
thians 12:12; Gal. 3:28; John 17:21. 



ARTICLE XIX. 

Of tlie signs of the church of God, by which it 
may be distinguished from all other peoples, we 
confess the following: In the first place, all true 
Christians are known by the only saving faith, 
which works by love. It is wrought, through the 
grace of God, in the heart of man by the hearing 
of the word of God. and hence, is not founded and 
built upon human decrees, but upon the word of 
God alone; and it works so effectually that by it 
we are drawn and impelled from all visible things 
and sinful lusts of this world to the invisible God 
and his heavenly riches. 

Secondly. All true children of God are known 
by the second or new birth, from above, of God; 
which is wrought by the Spirit of God internally in 
the heart, through the putting off of the sinful lusts 
of the flesh; so that, as man, through his first birth 
of the flesh, brings forth his human nature and 
mind; so, through regeneration, he becomes a par- 
taker of the divine nature, by which he is also to 
bring forth godly and spiritual fruits, and the mind 
of Christ Jesus. 

Thirdly. The church, or the believers, are known 
by the good works which they evince as fruits ol 
gratitude from their faith ; which may not be done 
according to human instructions, in a self-selected 
holiness, but in which we follow Christ and his 
apostles, as they prescribed and walked. And with 
these divine virtues all true believers must be clothed, 
that, as a light on the candlestick, and a city on 
a hill, they may excel and shine among all men, 
and may be known thereby, as a good tree is known 
and distinguished by its good fruits. 

Fourthly. The church of God is known by the 
glorious appellations by which she is described and 
honored by the Holy Spirit, as a city and temple 
of the living God, in which God will dwell and 
walk; the bride of the Lamb, the daughter of Zion ; 
a chaste virgin, joined to Christ by faith ; so that, 
even as with all cities which are subject to the com- 
mand of their Lord and king, and it may thereby 
properly be known, under whose power and do- 
minion they belong, so also the church of God is 
known by this that she recognizes and obeys Christ 
Jesus as her only Head and King, in all matters of 
faith, and observes his commandments. And as a 
pure virgin and bride forsakes father, mother, and 
all strange company and subjects herself to the will 
and obedience of her only bridegroom ; so all true 
children of God must separate themselves from all 
false worship, flee from the stranger's voice, and 
unite themselves to Christ, to hear and obediently 
follow his voice, which is proclaimed by the minis- 
ters sent by him. 

Fifthly. The people of God are known by their 
faithful ministers, who, according to the doctrine of 
Paul, are unblamable in doctrine and life, and feed 
the sheep of Christ, not for the milk and wool, but 
with a willing mind, with knowledge and under- 
standing; speaking not their own words, but only 
the words of their Lord, and executing his work; 
rightly dividing and dispensing the word of God, 
and bringing forth fruits with it ; in order that 



380 



MARTYRS MIRROR. 



through this good message of the ways of the Lord 
men might, according to the counsel and will of 
God, be converted from their evil ways, and won 
to God. 

Sixthly, and lastly. All true disciples of Jesus 
Christ are known by the unfeigned godly love, 
which our Savior himself has put as a sign, by 
which his disciples should be specially known; 
which is comprehended in these things: That we 
love the Lord God our Creator with all our heart 
and strength, above all other things, which consists 
principally in the keeping of his commandments. 
And besides: That we love our brethren or neigh- 
bors as ourselves, not only in word or tongue, but 
in deed and in truth; so that those to whom God 
has given spiritual gifts, minister therewith, from 
love, to the souls of their neighbors ; and those 
whom God has blessed with temporal possessions, 
minister therewith unto the temporal needs of their 
neighbors, in order that thus among this true Israel 
of God, there may be found no poor, nor any lack 
in spiritual or temporal things. Finally, we must 
show charity to all men, though they be our open 
enemies, who persecute and kill us, whom we may 
by no means resist with carnal weapons; but, as 
Christ did not open his mouth in revenge upon his 
enemies, but, as an humble and dumb lamb, prayed 
for them, so we must also follow this infallible ex- 
ample. And as all soldiers forsake their former 
avocation, and wear the livery of their lord and 
king, as a sign to distinguish them from all strange 
servants, and that they are bound to their captain 
even unto death; so also, must all true servants of 
Jesus Christ be armed with the aforesaid marks, 
that thereby they may be known and distinguished 
from all other people. 

Where, therefore, men believe with the heart, in 
the Father, the Son, and the Holy Ghost, and in 
the incarnation, justification or redemption, suffer- 
ing, death, resurrection, and ascension of Jesus 
Christ, and the resurrection of the dead and the 
eternal judgment ; and where, besides, the ordi- 
nances of the Lord, as baptism, Supper, separation, 
and the like, are rightly observed, according to 
Scripture, and Christ is followed therein, in the 
clean fear of the Lord, and in the regeneration — 
there is the city and church of the living God, the 
pillar and firm ground of the truth, the tabernacle 
of God with men, in which God will dwell and walk 
with his Spirit. Such a body [church] has Christ 
for its Head, Preserver, and Savior. But where 
said marks do not exist, and where the ordinances 
of men are the rule of action, there is no church of 
God, but a vain boasting of the same . 

How the true faith is to be known, read: "So 
then faith cometh by hearing, and hearing by the 
word of God." Rom. 10:17. 

" He that believeth on me, as the scripture hath 
said, out of his belly shall flow rivers of living water." 
John 7: 28. 

p That your faith should not stand in the wisdom of 
men, but in the power of God." 1 Cor. 2: 5. 

"For in Jesus Christ neither circumcision availeth 
anything, nor uncircumcision ; but faith which work- 



eth by love." Gal. 5:6; Heb. 11:1; Hab. 2:4; Heb. 
10:38; Rom. 1: 17. 

How the children of God are to be known by re- 
generation or the new birth, read : ' ' Being born 
again, not of corruptible seed, but of incorruptible, 
by the word of God, which liveth and abideth for- 
ever." 1 Pet. 1 : 23. 

"Jesus said unto them, Verily I say unto you, 
That ye which have followed me, in the regenera- 
tion when the Son of man shall sit in the throne 
of his glory, ye also shall sit upon twelve thrones, 
judging the twelve tribes of Israel." Matt. 19: 28. 

"For in Christ Jesus neither circumcision availeth 
anything, nor uncircumcision, but a new creature." 
Gal. 6 : 15; John 3:852 Cor. 5 : 17. 
■ How the true members of Christ are to be known 
from their godly conversation, read: "Every tree 
that bringeth not forth good fruit is hewn down, and 
cast into the fire. Wherefore by their fruits ye shall 
know them. Not every one that saith unto me, 
Lord, Lord, shall enter into the kingdom of heaven; 
but he that doeth the will of my Father which is in 
heaven." Matt. 7: 19 — 21; 5:16; 12 :5o; John 15:14; 
Syr. 19: 24. 

"Do all things without murmurings and dispu- 
tings ; that ye may be blameless and harmless, the 
sons of God, without rebuke, in the midst of a 
crooked and perverse nation, among whom ye shine 
as lights in the world ; holding forth the word of 
life." Phil. 2:14—16. 

"Little children, let no man deceive you: he that 
doeth righteousness is righteous, even as he is 
righteous. He that committeth sin is of the devil." 
1 John 3: 7, 8. 

How the people of God are to be known from 
this that they have separated themselves from all 
other people, and put themselves under Christ 
their Head, hearing only his voice, and observing his 
commandments, read: " Wherefore, my dearly be- 
loved, flee from idolatry. Ye cannot drink the cup 
of the Lord, and the cup of devils : ye cannot be 
partakers of the Lord's table, and of the table ot 
devils." 1 Cor. 10: 14, 21. 

"Be ye not unequally yoked together with unbe- 
lievers: for what fellowship hath righteousness with 
unrighteousness? and what communion hath light 
with darkness? Wherefore come out from among 
them, and be ye separate, saith the Lord, and touch 
not the unclean thing." 2 Cor. 6: 14, 17; Rev. 18:4. 
Is. 52:11; Jer. 15:19; 51:6. 

" As I said unto you, My sheep hear my voice, 
and I know them, and they follow me. And a 
stranger will they not follow, but will flee from 
him ; for they know not the voice of strangers. ' ' 
John 10: 26, 27, 5. 

' ' Teaching them to observe all things whatsoever 
I have commanded you." Matt. 28 : 20; 2 Thess. 
2:15; John 8:31; 14:21; 15:10; Matt. 11:28. 
1 John 3:7. 

How the false prophets are to be known and dis- 
tinguished from the true servants of Jesus Christ, 
read : ' ' Beware of false prophets, which come to 
you in sheep's clothing, but inwardly they are rav- 
ening wolves. Ye shall know them by their fruits." 
Matt. 7: 15, 16; Deut. 13 : 1. 



MARTYRS MIRROR. 



381 



' ' He that speaketh of himself seeketh his own 
glory: but he that seeketh his glory that sent him, 
the same is true, and no unrighteousness is in him. ' ' 
John 7: 18. 

' ' For he whom God hath sent speaketh the words 
of God." John 3: 34; 8:31; 1 Pet. 4:11. 

"But if they had stood in my counsel, and had 
caused my people to hear my words, then they 
should have turned them from their evil way, and 
from the evil of their doings." Jer. 23:22, 31; Is. 
55:11; Matt. 23 throughout; Col. 1:6; read also 
Tit. 1:6; 1 Tim. 3 throughout. 

How Christians are to be known by their love, 
read : "A new commandment I give unto you, That 
ye love one another; as I have loved you, that ye 
also love one another. By this shall all men know 
that ye are my disciples, if ye have love one to an- 
other." John 13:34, 35; 1 John 3:23. 

"In this the children of God are manifest, and 
the children of the devil : whosoever doeth not 
righteousness is not of God, neither he that loveth 
not his brother. " 1 John 3: 10; 15 : 12; Matt. 22 : 39; 
Eph .5:2; 1 Pet. 1:22; 2 Pet. 1:7. 

ARTICLE xx. 

Of the ordinances of the church of God, and the 
sending arid electing of ministers. Of this we con- 
fessed : That, as a house, city, or country cannot 
subsist unless it have laws and ordinances by which 
to be governed and upheld, and as no human body 
can subsist without the members performing the 
service appointed by God for the needs of the body; 
so also, God the Lord has appointed in his church 
divers ordinances, laws and commandments, by 
which it is to be built up, edified, and improved. 

And, as the necessities of the body require, as its 
chief and most indispensable members, eyes, mouth, 
hands and feet, to see, speak, and labor for the 
body, that it may thereby be fed and sustained ; 
so Christ the Lord ordained as necessary in his 
church, first, by his own, present, commanding 
voice, his apostles, whom he sent out to preach the 
Gospel among all nations, and to teach them to 
observe his commandments, which he caused to be 
confirmed by signs and miracles. 

This the apostles, through the Holy Spirit again 
enjoined upon their followers ; namely, that they 
should elect, in the church, pastors, teachers, help- 
ers and rulers, who as fit shining stars, by their 
good walk and sound doctrine, should shine to edi- 
fication in the spiritual firmament, and, as messen- 
gers of peace, proclaim the good new tidings every- 
where, that thereby men may be turned from their 
evil ways, added to the church, and thus the body 
of Christ be perfected and edified. 

And since it is a known fact that a lack of faithful 
ministers, and the erring of the sheep because of the 
lack of good doctrine, arise principally from the 
unworthiness of the people; therefore the people 
of God, needing this, should not turn to such as 
have been educated in universities, according to the 
wisdom of man, that they may talk and dispute, 
and seek to sell their purchased gift for temporal 
gain ; and who according to the custom of the world 
do not truly follow Christ in the humility of regen- 



eration. But the true members of Christ, must, 
according to the counsel of God, with humble fasting 
and praying, turn to the Father of the harvest, who 
is the true Sender, that by his divine wisdom he 
will raise up men, whom he may set as faithful and 
wise stewards over his household, that they may 
give them proper meat in due season, and may en- 
kindle them in their hearts with his Spirit, and urge 
them into his harvest, that they may feed the flock 
of Christ, not for the milk and wool, but of a ready 
mind, with knowledge and understanding, and lead 
them on the right way to the kingdom of God ; and 
thus execute the ministry imposed upon them by 
God, with the strength which God gives. 

Hence, believers who are in need, in this respect, 
shall, after having sought the face of God with ar- 
dent prayer, turn their eyes to a pious brother, who 
keeps under his own body, and brings it into sub- 
jection, and in whom the fruits of the Holy Spirit 
are perceived and seen. Having been chosen thereto 
by the voice of the Church, he shall be examined 
in the faith by the elder and pastors of the church, 
whether he, according to the word of God, agrees 
with the church in every article, that he may teach 
others the way of truth, which he himself knows. 
And having been found to be sound, he may stand 
forth in the name of the Lord, to proclaim the will 
of God unto the people. And when it has thus 
been found that God has committed the preaching 
of the Gospel to him so that he rightly divides the 
word of God, and brings forth fruits with it, the 
church, if she require it, and he, after examination, 
has been found, according to the word of God, to 
be of the same faith with the church, may, by the 
voice of the church, choose him as an elder and 
teacher in the full ministry, and cause him to be 
confirmed by the imposition of the hands of the 
elders, and ordain him to labor and work in the 
vineyard of the Lord, and to administer and exe- 
cute Christian baptism, and the Lord's Supper, 
with all that pertains thereto. 

In like manner, the church shall, by the voice of 
the church, elect deacons over the poor, and, after 
they have been examined in the faith, and found to 
be sound, cause them to be confirmed by the impo- 
sition of the hands of the elders, as helpers and 
governors, that willing givers may give their con- 
tributions to them, that they may thereby supply 
the wants of the poor members of Christ who ac- 
cording to their ability diligently labor and work 
with their hands, and still are not able to support 
themselves; that there may be found no poor 
among the people of God, nor any want in temporal 
things, and that the good gifts of the donor may be 
hidden from men, but become manifest before God, 
according to the doctrine of Christ. 

And if any of said ministers depart in faith or con- 
versation from the adopted way of" truth, the church 
which elected him when he was pious and sound, 
shall punish or remove him, according as his deeds 
deserve. Matt. 18:8; 1 Tim. 1:20. 

Of the ordinances of the church of Christ, read : 
"Joying and beholding your order, and the stead- 
fastness of your faith in Christ." Col. 2:5; 1 Co- 
rinthians 11:33; 14:40; 2 Cor. 8:19. 



382 



MARTYRS MIRROR. 



How men are to pray to God, who is the true 
Sender, for faithful laborers, read: "The harvest 
truly is plenteous, but the laborers are few ; pray ye 
therefore the Lord of the harvest, that he will send 
forth laborers into his harvest." Matt. 9:37,38; 
Luke 10:2; Matt. 23:34; Luke 11:49; John 13:20; 
Matt. 10:40; Luke 10:16; Matt. 25:14; Luke 
19:12; John 20:21. 

How necessary these ministers are, and how they 
shall teach the word of God, and be qualified, read: 
"Let the Lord, the God of the spirits of all flesh, 
set a man over the congregation, which may go out 
before them, and which may go in before them, and 
which may lead them out, and which may bring 
them in; that the congregation of the Lord be not 
as sheep which have no shepherd." Num. 27:16,17. 

" I will give you pastors according to mine heart, 
which shall feed you with knowledge and under- 
standing." Jer. 3: 15. 

"For him whom God hath sent, speaketh the 
words of God," etc. John 3:34; 7:18. 

"If any man speak, let him speak as the oracles 
of God; if any man minister, let him do it as of the 
ability which God giveth; that God in all things 
may be glorified through Jesus Christ," etc. 1 Peter 
4:11. 

' ' For the prophecy came not in old time by the 
will of man; but holy men of God spake as they 
were moved by the Holy Ghost." 2 Peter 1 :2i. 

"For this cause left I thee in Crete, that thou 
shouldest set in order the things that are wanting, 
and ordain elders in every city, as I had appointed 
thee: if any be blameless," etc. Tit. 1:5,6. 

Of their qualifications, and how they are to minis- 
ter after their examination, read: 1 Tim. 3 through- 
out; 1 Cor. 12:28; Rom. 12:7; Eph. 4:11. 

Concerning the mode in which they are to be 
chosen, read: "We have sent with him the brother, 
whose praise is in the Gospel throughout all the 
churches; and not that only, but who was also 
chosen of the churches to travel with us, with this 
grace, which is administered by us to the glory of 
the same Lord, and declaration of your ready 
mind." 2 Cor. 8: 18, 19; Acts 1: 23. 

"As they ministered to the Lord, and fasted, the 
Holy Ghost said, Separate me Barnabas and Saul 
for the work whereunto I have called them. And 
when they had fasted and prayed and laid their 
hands on them , they sent them away. ' ' Acts 13:2,3; 
20:28. 

' ' The things that thou hast heard of me among 
many witnesses, the same commit thou to faithful 
men, who shall be able to teach others also." 
2 Tim. 2:2. 

"Feed the flock of God which is among you, 
taking the oversight thereof, not by constraint, but 
willingly; not for filthy lucre, but of a ready mind; 
neither as being lords over God's heritage, but 
being ensamples to the flock." 1 Pet. 5:2, 3. 

Of the election and confirmation of deacons, 
read: "It is not reason that we should leave the 
word of God, and serve tables. Wherefore breth- 
ren, look ye out among you seven men of honest 
report, full of the Holy Ghost and wisdom, whom 
we may appoint over this business. " " Whom they 



set before the apostles : and when they had prayed, 
they laid their hands on them." Acts 6:2,3,6; 
1 Tim. 3:8 — 10. 

ARTICLE XXI. 

Of Christian baptism we confess: That the same 
is a divine, evangelical transaction, practice and 
ordinance, which was first commenced by the man 
of God, John the Baptist, by the counsel and will of 
God, and was received by the worthy Son of God, 
Christ Jesus, who humbled himself as a true ex- 
ample, and to whom the aforesaid John led and 
pointed with his doctrine and baptism, as being the 
true Baptizer with the Holy Ghost and with fire. 
He proceeded and came from God with full power 
in heaven and earth, and sent out bis apostles, com- 
manding them to preach the Gospel to all nations, 
and to baptize all true hearers and believers of it, 
in the name of the Father, the Son, and the Holy 
Ghost, and to teach them, before and after baptism, 
to observe all things which he had commanded 
them. 

This the apostles of Christ, as obedient ministers 
of God, practiced according to this manner, begin- 
ning at Jerusalem, and preaching the Gospel in 
eveiy country. And all who heard, believed and 
gladly received this heavenly doctrine were made 
disciples and followers, and were baptized with 
water, in the name of the triune God, and thus en- 
tered into covenant with Christ, to observe whatso- 
ever he had commanded them. 

And inasmuch as the doctrines and command- 
ments of Christ are not instituted for a certain time, 
but are commanded to be kept until the appearing 
of Jesus Christ from heaven; and as he will continue 
with his Spirit to the end of the world with his fol- 
lowers; therefore all believers and followers of Christ 
are bound in no wise, to alter or reject according to 
human opinions, these doctrines and commandments 
which God has commanded; but to practice and ob- 
serve them constantly according to the form and 
institution of Christ, and the practice of his highly 
enlightened apostles; to preach the Gospel to the 
people; and all who believe the same, manifest re- 
pentance from sin and amendment of life, and sub- 
mit to the will of God, shall, by an unblamable 
minister ordained to this purpose, be baptized once 
with water, in the name of the Father, and the Son, 
and the Holy Ghost. 

This outward baptism with water does not prop- 
erly constitute the entrance to the kingdom of God, 
nor does the visible element of the water contain 
any power or holiness; neither is it able to give any 
grace and salvation; but, as the waters of Jordan 
and Siloam did not, properly speaking, heal lep- 
rosy and blindness, but only the power of God, to 
which they were herein subject and obedient, so 
also the water in baptism has no power to forgive 
our sins, and to cleanse the filthiness of our flesh, 
but is simply a token and proof of the grace and 
blood of Christ in the washing away of sin, which 
man, through faith and regeneration, by grace, 
has received, in the heart, before baptism, in put- 
ting off the body of the sins of the flesh, which is 
proclaimed in baptism; and without this internal 



MARTYRS MIRROR. 



383 



baptism with the Holy Ghost and with fire, the ex- 
ternal, visible, water baptism is as useless and vain, 
as the seal on an empty letter. 

Since, then, Christian baptism is of such a nature 
that it was ordained and commanded by Christ only 
upon faith, repentance, and reformation, and was 
practiced and taught by his high apostles in this, 
and in no other wise; therefore we herewith reject, 
with good reason, the baptism of unintelligent, 
speechless infants, which we regard as a human in- 
stitution, etc.,* which ought justly to be rooted out 
and rejected. The principal originators of the same 
found this their infant baptism upon the fall of 
Adam, sayingf that thereby all men are born and 
placed into the world in an unsaved and condemned 
state, and that by the power of water baptism they 
are translated and changed from this unsaved and 
condemned state into a saved and God-pleasing 
condition; thus binding not only the salvation and 
condemnation of infants, but also the saving grace, 
death, and atonement of Christ to the willingness or 
unwillingness of man, and the weak element of 
water; so that when an infant is baptized it is in- 
stantly saved, and when this is neglected, it dies 
condemned. 

Who that fears God can in any wise accept with 
a good conscience this human infant baptism, in- 
stead of the ordinance of God, since in the whole 
New Testament not the least is commanded or 
written concerning it, either by Christ or by his 
apostles. 

The pedobaptists themselves plainly confess, that 
in the sending forth of the apostles into the whole 
world by Christ, to teach and baptize, infant bap- 
tism is not commanded, nor comprehended in these 
passages; neither is there any advocate of the same 
able to point out in the word of God the author and 
first foundation of infant baptism (though every di- 
vine ordinance has its beginning where it was first 
commanded by God) — how then shall this fabric of 
infant baptism, of which no foundation can be found, 
stand in the sight of God ? 

Infant baptism is in fact nothing less than a con- 
temning and trampling under foot of the true bap- 
tism of Christ, militating in many respects against 
it; since Christ has attached to baptism the doctrine 
of the Gospel, faith and repentance, as a seal and 
token of the same. 

And, as infant baptism does not accord with, but 
militates against the baptism of Christ, even so does 
it not agree with the circumcision of the Jews, 
which was not commanded to children but to adults, 
namely, that on the eighth day, every male child 
among them should be circumcised, on pain of be- 
ing cut off. But it is not so with the baptism of 
Christ, concerning which no command is given to 
the parents, much less to any one else, to baptize 
their children, or to have them baptized. But bap- 
tism is an ordinance of Christ, similar in part to the 
Supper, which no one is commanded to cause to be 
admistered to another, but which Christian ordi- 
nance each must desire and receive by his own 



of antichrist, says the writer, 
f This is an expression of the belief of the papists, who attach 
d salvation to the external water of baptism. 



the kiiigdi 
ex 
forgiveness of sins 



faith, for which reason it does in no wise apply to 
new born infants. 

And as unqualified as infants are to observe the 
Supper (in which every reasonable person will agree 
with us), even so unfit are they also to receive 
Christian baptism. And, as infant baptism, for want 
of testimony from the divine Scriptures, is demon- 
strated only by arguments and uncertain conclu- 
sions, so also, by such and similar conclusions, the 
Supper may be appropriated to infants, as was for- 
merly done in the Roman church. And as we may 
by no means, on such human conclusion, admit in- 
fants to the Supper, just as little may we on these 
conclusions admit them to baptism; but in all this 
all of us who do not wish to be seduced and de- 
ceived must necessarily adhere to the doctrine ol 
Christ and his apostles. But, as the Jews adhered 
unchangingly to the circumcision on the eighth day, 
without following in any wise their own opinion, 
even so should all Christians still much more adhere 
unalterably to the doctrine of Christ, and administer 
baptism only upon faith and repentance, as Christ 
has ordained. 

But all Christians are commanded and in duty 
bound to walk before their children with a good 
example, and to bring them up in the fear of the 
Lord, by good teachings and instructions, without 
using on them baptism, the Supper, or any other 
ceremonies; since it is known that it is impossible 
for any one to unite another to the Lord, without 
his will and knowledge. 

But as soon as men grow up and arrive at the 
years of discretion, it is found, that through their 
innate sinful nature they live after the flesh, and 
thereby fall from grace, to which they had been 
bought by the blood of Christ. Their souls then 
need the hearing of the word of God, whence pro- 
ceed faith and regeneration, and, as a consequence 
thereof, Christian baptism ; which by Christ has 
been appended to faith and regeneration, and may 
never be separated therefrom; and which is repre- 
sented as a grave in which men are to bury their 
own actual sins which they have put off, and are 
thus to rise with Christ to newness of life, and walk 
after the Spirit. 

And as no bath to wash off the filth of the body 
can be used on an unborn child, but the child must 
first be born; so Christian baptism, which is com- 
pared to the washing of new born infants, can, ac- 
cording to the will of God, be given to none but 
those who are regenerated by faith, dead to sin, de- 
sire the same, rise from the death of sin, and walk 
in newness of life, observing whatsoever Christ has 
commanded them . 

Hence no one can be recognized as a brother or 
sister in the church of Christ, with whom any Chris- 
tian ordinance may be practiced, unless they have 
previously, according to the word of God, received 
upon faith the Christian baptism here spoken of, 
which is the first ordinance and the reception into 
the Christian communion, by which we submit and 
obligate ourselves to actually observe all the com- 
mandments and ordinances of God. And as there 
is but one faith and one God, so there is only one 
Christian baptism, which, having been once received 



384 



MARTYRS MIRROR. 



upon true faith, according to the institution of 
Christ, may not be repeated or renewed. 

Of the baptism of John, and how he as a messen- 
ger and forerunner sent before Christ, preached the 
baptism of repentance, and pointed to Christ, read: 
"John did baptize in the wilderness, and preach 
the baptism of repentance for the remission of sins." 
Mark 1:4; Matt. 3:6, n. 

"I indeed baptize you with water; but one might- 
ier than I cometh, the latchet of whose shoes I am 
not worthy to unloose: he shall baptize you with 
the Holy Ghost and with fire." Luke 3:16; John 
1:31. 

How Christ Jesus commands his disciples to 
preach the Gospel, and to baptize only hearers and 
believers of it, and not unintelligent, ignorant chil- 
dren, read: "All power is given unto me in heaven 
and in earth. Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost: teaching them to 
observe all things whatsoever I have commanded 
you: and lo, I am with you alway, even unto the 
end of the world." Matt. 28: 18 — 20. 

"He that believeth and is baptized shall be saved; 
but he that believeth not shall be damned." Mark 
16:16. 

How the apostles, pursuant to this high injunc- 
tion, preached the Gospel, and baptized only the 
hearers, believers, and self-desiring recipients, read: 
"When they heard this, they were pricked in their 
heart, and said unto Peter and to the rest of the 
apostles, Men and brethren, what shall we do? 
Then Peter said unto them, Repent, and be bap- 
tized every one of you in the name of Jesus Christ 
for the remission of sins." "Then they that gladly 
received his word were baptized." Acts 2:37, 38, 41. 

"And the eunuch said, See, here is water; what 
doth hinder me to be baptized? And Philip said, 
If thou believest with all thine heart, thou mayest. 
And he answered and said, I believe that Jesus 
Christ is the Son of God. And he commanded the 
chariot to stand still : and they went down both into 
the water, both Philip and the eunuch; and'he bap- 
tized him." Acts 8:36 — 38. 

How the apostles, according to this foundation, 
taught and baptized several households, after they 
had heard the word of God, had believed, had been 
filled. with the Holy Ghost, ordained to the ministry 
of the saints, and regarded as believers, read : Acts 
10:37; 16:15,32; 1 Cor. 16:15; Acts 18:8. 

How the apostles in their epistles described Chris- 
tian baptism as a burying of sins into the death of 
Christ, a rising and walking in newness of life, a 
putting on of Christ, a washing of regeneration, a 
being baptized by one Spirit into one body, and the 
answer of a good conscience toward God, read: 
Rom. 6:3; Col. 2:12; Gal. 3:27; Tit. 3:5; 1 Co- 
rinthians 12:13; 1 Pet. 3:21. 

ARTICLE XXII. 

Of the Lord 's Supper or the breaking of bread, 
we believe and confess: As baptism is an ordinance 
and institution of the Lord, by which believers are 
united with each other by one Spirit in fellowship 
with Christ; so the Supper is a worthy ordinance 



and institution of Christ, by which believers who 
have been baptized according to the ordinance of 
Christ, are taught and admonished, to live and walk 
in Christ even as they have received him by faith 
in baptism, and to be bound by brotherly love to 
their neighbors, with whom they are to live and 
walk in the unity of the Spirit, according to the 
same rule of the divine word; and that they are to 
remember hereby, with heartfelt contemplation, the 
bitter suffering and death of the Lord. 

And in order to put men in remembrance of this, 
it pleased the Lord Jesus for this purpose to use 
bread and wine, things well known among men, 
and thereby to implant into the hearts of believers 
heavenly and hidden things; thereby teaching men 
to remember, that, as bread from many broken 
grains is made into one bread, and the wine being 
pressed from many grapes and made one beverage 
thereby being necessary, useful and adapted as food 
and drink for the body of man; even so Christ, 
from ardent love, suffered himself to be broken on 
the cross, his blood to be shed, and trod the wine- 
press of suffering alone, to minister by his flesh and 
blood, as necessary meat and drink, to the souls of 
men; by which we are taught, that like as bread is 
of many grains broken and prepared as bread, and 
wine is ol many grapes pressed and made a bever- 
age; so also, many believers, from various places, 
are by one faith become one bread or church, and 
bound together in fellowship; in order that thereby- 
all those who worthily receive, and eat and drink 
with the mouth this bread and wine, may hereby 
through faith in the Spirit, receive, and become 
partakers of, Christ and all his heavenly riches, and 
thus be strengthened in the faith, fed in the soul, 
and be bound together by fervent love, with God 
and their neighbors, as members of one body. 

But believers must in no wise place any confi- 
dence in these visible memorials, as though they 
in themselves were more sacred and worthy than 
other like, common meat and drink, or had power 
to give unto men grace and forgiveness of sins. By 
so doing one should depart with the heart from his 
Creator, and seek grace from the creature, where 
it is not to be found. But believers must receive 
these signs as nothing more than bread and wine, 
confide with a firm heart only in that which is 
thereby taught and signified, and look upon and 
regard these signs as figures, as the Holy Ghost is 
wont, in the Holy Scriptures, to call the signs, that 
which is signified by them. And as in this insti- 
tution of the Supper by Christ the cup is called the 
New Testament in his blood, which cup is really 
not the New Testament itself, but is- figuratively so 
called, because the blood of Christ which he shed 
for the sin of the world, is proclaimed and recom- 
mended to us through the New Testament; which 
signifies, that as a testator by a testament bequeathes 
to his heirs his property, which they are to receive 
and enjoy after his death; so has Christ in his last 
Supper — since he could not remain with them — be- 
queathed his last will in the New Testament, to- 
gether with all its heavenly riches, to his friends 
and followers; in order that all those who in this 
testament are specified and recorded as children 



MARTYRS MIRROR. 



385 



of God and heirs of Christ, shall enjoy his glorious 
riches; whereupon they receive in the Supper, with 
the mouth, only natural bread and wine; but through 
faith there is received, according to the Spirit, 
Christ's flesh and blood, which he gave as an atone- 
ment for the human race, of which the natural 
bread and wine, and the Supper are figures, signs, 
and representations. 

Hence, believers are to use this worthy institution 
of Christ among each other, and thereby, through 
an ordained blameless minister, proclaim with great 
reverence the bitter suffering and death of the Lord. 

And after God has been thanked with an humble 
heart, for his boundless grace and mercy, and been 
called upon by fervent prayers, the bread shall be 
broken by the minister, the wine poured out, and 
be received by all believers baptized according to 
the ordinance of Christ, and each shall, examining 
himself, use, and avail himself of the same, with 
heartfelt contemplation of the broken body and shed 
blood of the Lord Jesus. This shall constantly be 
observed by believers in this manner, when time 
and place permit, until the appearing of Jesus Christ 
from heaven. 

Of this institution and ordinance of Christ, read: 
"And as they were eating, Jesus took bread, and 
blessed it, and brake it, and gave it to the disciples, 
and said, Take, eat; this is my body. And he took 
the cup, and gave thanks, and gave it to them, say- 
ing, Drink ye all of it; for this is my blood of the 
New Testament, which is shed for many for the 
remission of sins. But I say unto you, I will not 
drink henceforth of this fruit of the vine, until that 
day when I drink it new with you in my Father's 
kingdom." Matt. 26:26 — 29; Mark 14:22; Luke 
22:19. 

How the apostles in accordance with this also 
practiced and observed it in the same form and 
manner, with bread and wine, read: "I have re- 
ceived of the Lord that which also I delivered unto 
you, That the Lord Jesus, the same night in which 
he was betrayed, took bread: and when he had 
given thanks, he brake it, and said, Take, eat; this 
is my body, which is broken for you: this do in 
remembrance of me. After the same manner also 
he took the cup, when he had supped, saying, This 
cup is the new testament in my blood: this do ye, 
as oft as ye drink it, in remembrance of me. For as 
often as ye eat this bread, and drink this cup, ye 
do shew the Lord's death till he come. Wherefore 
whosoever shall eat this bread, and drink this cup 
of the Lord, unworthily, shall be guilty of the body 
and blood of the Lord. But let a man examine 
himself, and so let him eat of that bread, and drink 
of that cup. For he that eateth and drinketh un- 
worthily, eateth and drinketh damnation to himself, 
not discerning the Lord's body." 1 Cor. 11:23 — 29; 
Acts 2:42; 20:7, 11. 

How the bread and wine in the Supper are not 
the real body and blood of Christ, but signs of his 
communion with the believer, read: "The cup of 
blessing which we bless, is it not the communion 
of the blood of Christ? The bread which we break, 
is it not the communion of the body of Christ? For 
we being many are one bread, and one body: for 

25 



we are all partakers of that one bread. Behold 
Israel after the flesh : are not they which eat of the 
sacrifices partakers of the altar?" 1 Cor. 10: 16 — 18. 

Mark, the Israelites did not eat the altar, but 
only the sacrifice, and thereby were partakers of 
the altar. Thus also, Christians do not eat and drink 
with the mouth the real body and blood of Christ, 
but only bread and wine, as figures; but according 
to the soul, they, by faith, receive Christ Jesus, 
with all his benefits, and are thus partakers of the 
true altar Christ Jesus. 

Read in regard to this: "I am the bread of life: 
he that cometh to me shall never hunger, and he 
that believeth on me shall never thirst. It is the 
Spirit that quickeneth; the flesh profiteth nothing: 
the words that I speak unto you, they are spirit, 
and they are life." John 6:35, 63. 

ARTICLE XXIII. 

Of the feet-washing of believers we confess: After 
our Leader Christ Jesus had celebrated the Supper 
with his apostles, he, before his suffering, used an- 
other ordinance with them, and commanded that 
they should observe it with each other. He rose 
from supper, girded himself with a linen towel, 
poured water into a basin, washed the disciples' feet, 
and wiped them with the towel; saying to them: 
Ye call me Master and Lord: and ye say well; for 
so I am. If I then, your Lord and Master, have 
washed your feet; ye .also ought to wash one an- 
other's feet. For I have given you an example, 
that ye should do as I have done to you. And he 
also added: If ye know these things, happy are ye 
if ye do them. 

And we find that the apostles observed this ordi- 
nance of Christ in this manner, and that they counted 
it, in the ministry of the saints, among the good 
works, and required it of believers. Hence, the be- 
lievers,, as successors and followers of Christ and his 
apostles, ought also, when time and place permit, 
practice and observe this ordinance of Christ. When 
their fellow believers, out of love, visit them, they 
shall, with heartfelt humility, receive them with the 
kiss of love and peace into their houses, and as a 
ministration to their neighbors, according to the 
humiliation of Christ, wash their feet ; sincerely 
considering how the most worshipful Son of God 
humbled himself, not only washing the feet of his 
apostles, but much more, washing and purifying 
with his precious death and blood, all our souls and 
consciences from the stain of eternal condemnation. 
On this the pious ought herein to meditate with an 
humble heart. 

How Christ practiced this ordinance with his 
apostles, and commanded it to be observed, read, 
John 13:4—17. 

And also, how the apostles required it of be- 
lievers as one of the good works, read : ' ' Let not a 
widow be taken into the number under three-score 
years old, having been the wife of one man, well 
reported of for good works ; if she have brought 
up children, if she have lodged strangers, if she 
have washed the saints' feet," etc. 1 Tim. 5:9, 10. 

How the pious fathers practiced this ordinance 
with the guests whom they received, read: Genesis 



386 



MARTYRS MIRROR. 



18 ; 4; 19:2. And also: Luke 7:38; John 11:2; 
Acts 16:33. 

ARTICLE XXIV. 

Of good works. Of good works we believe and 
confess : That for every true Christian it is not 
enough, in every respect according to the Script- 
ures, to confess the faith aright with the mouth, 
and to regard Christ Jesus as our only Head, Re- 
deemer, and Savior, but that above this we must 
necessarily manifest from our faith, as a fruit of 
gratitude, virtuous works. Thus also, it is not 
enough, that we put off all the accursed works of 
the flesh, and seek to bury them by baptism into 
the death of Christ; but we must also rise from this 
death of sin, and live and walk after the Spirit in a 
new life adorned with good works; and thus we are 
not only to put off the old man with his evil deeds, 
but it is also our duty to put on the new man with 
his good deeds, in righteousness and true holiness, 
and to let our light so shine before men, that they 
may see our good works, and glorify our Father in 
heaven ; in order that thus all believers, as a tree 
by its good fruits, may be known and distinguished 
by their good works from all unfruitful and unbe- 
lieving men. 

These good works must not be performed through 
an outward appearance of holiness to please mortal 
men; nor must we follow herein the hypocrites and 
self-righteous Pharisees, and others, whose works 
mainly consist in [things of] .their own choice, and 
self-invented commandments, which, according to 
the Scriptures, is only a vain and unavailing wor- 
ship; but we must work out from our faith such 
divine virtues as are taught, and required of us in 
the holy Scriptures, and in which we have the ex- 
ample of Christ and his apostles, whose footsteps 
we are so highly commanded to follow; and all this 
we must do from the heart, to the honor of him 
who created us; thus learning from Christ to be 
meek and lowly in heart, and thereby to put off all 
pride, which latter is the beginning of all destruction, 
and proceeds from man's sinful heart, and manifests 
itself outwardly in the adorning of and display in 
dress [in the style of], living, and in words and 
works; and on the contrary, to adorn ourselves in- 
wardly with an humbled spirit, which does not think 
much of itself, but in lowliness esteems his neighbor 
better than himself; and outwardly in our conver- 
sation after our lowly Head and Example, Christ 
Jesus. 

Thus we must also put off avarice, which is called 
the root of all evil, whence proceed many sinful 
desires and unrighteous works, and, on the other 
hand, put on the love and mercy of our heavenly 
Father, and manifest it towards our neighbors and 
all men by works of mercy; seeing the practice of 
love and mercy is the chief sacrifice with which we 
can please our Creator in this present time. 

Likewise we must put off all unclean lusts and 
desires, fornication, and all uncleanness, each pre- 
serving, on the contrary, his body chaste, holy, and 
pure, and abstaining also from all drunkenness, 
revelings and banquetings; in excessive eating and 
drinking, and on the contrary, live soberly, temper- 



ately, righteously, and godly in this world, with 
humble fasting and constant praying to God Al- 
mighty, and not to make provision for the flesh, 
to fulfill the lusts thereof. 

We also must not walk in the way of sinners, nor 
hold fellowship with light-minded persons, where 
foolish talking and lies are bandied about; but we 
must associate with the pious, whose conversation 
treats of godliness, and who speak with tongues 
truly circumcised; and gladly attend the assembly 
of the believers, where we hear the praise of the 
Lord proclaimed; and furthermore, observe accord- 
ing to all our ability the commandments and ordi- 
nances of the Lord, and thus by patient continuance 
in well doing seek for eternal life, remembering that 
Almighty God has promised eternal life to that faith 
which in this manner works by love; just as he has 
pronounced the sentence of eternal death upon un- 
belief with its evil works; and that all boasted faith 
without good works (as the body without the 
spirit), in itself is dead. But all the pious who thus 
evince divine virtue from their faith, and seek to 
excel in good works, must not suppose that they 
are able to merit salvation by their good works, or 
that God does owe them anything for them ; but all 
true Christians are to consider themselves unprofit- 
able servants, who of- themselves can do nothing 
good; but that Almighty God, by his grace works 
in them both to will and to do that which is good, 
and that they are encompassed with a body of sin, 
which lusts against the Spirit, against which they 
have a continual warfare until the last enemy, which 
is death, shall be vanquished. For this reason all 
the pious fall far too short in good works, are very 
imperfect and frail, and hence, are in duty bound 
to pray daily, with an humble heart, to Almighty 
God, for forgiveness and remission of sins, and to 
give heartfelt praise, honor and thanks to him for 
his saving grace which he has manifested towards 
us. And thus we hope to be saved only through 
the unmerited grace and mercy of our Lord and 
Savior Jesus Christ, and not through our good 
works. Tit. 3:8; Luke 18:10. 

Of the deadly works of darkness, which separate 
men from God, and which we must put off and lay 
aside by faith, read: "Seeing that ye have put off 
the old man with his deeds; and have put on the 
new man," etc. Col. 3:9, 10. 

Read further concerning the twenty-three sins 
which are worthy of eternal death. Rom. 1:29 — 31. 

Of the ten works of unrighteousness which shall 
not inherit the kingdom of God, read: 1 Corinthians 
6 : 9, 10. 

Of the seventeen works of the flesh to which the 
kingdom of God is denied, read: Gal. 5: 19 — 21; 
Matt. 7 : 23. 

Of the good and virtuous works which the be- 
lievers are to manifest from their faith as fruits of 
gratitude, read: "Let your light so shine before 
men, that they may see your good works," etc. 
Matt. 5 : 16; 1 Pet. 2 : 12; Phil. 2 : 15. 

"To them who by patient continuance in well 
doing seek for glory and honor and immortality, 
eternal life." Rom. 2:7; John 8 : 39; James 2 : 22; 
Gal. 5 : 6. 



MARTYRS MIRROR. 



387 



"But (which becometh women professing godli- 
ness) with good works." i Tim. 2 : 10. 

' ' That they do good, that they be rich in good 
works," etc. 1 Tim. 6 : 18. 

Of the nine beatitudes, read: Matt. 5:1 — n. 

Of the seven works of mercy, read: Matthew 
25:35.36.. 

Of the nine fruits of the Spirit. Gal. 5 : 22, 23. 

Of the seven cardinal virtues which we are to 
evince from our faith, and that where this does not 
follow, we are blind, read: 2 Pet. 1 ; 5 — 7. "For as 
the body without the spirit is dead, so faith without 
works is dead also." James 2 : 26. "And the sea 
gave up the dead which were in it; and death and 
hell delivered up the dead which were in them; and 
they were judged every man according to their 
works." Rev. 20 : 13; 2 Cor. 5 ; 10. 

How we are saved not through any works which 
we have done, but only through the grace of God, 
read: "But we believe that through the grace of the 
Lord Jesus Christ we shall be saved." Acts 15 ; 11. 

' ' Not by works of righteousness which we have 
done, but according to his mercy he saved us." 
Tit. 3:5; Eph. 2 : 5; 2 Tim 1:9; Luke 17 : 10; Acts 
4:12; 15:11. 

ARTICLE XXV. 

Of marriage . Of marriage we confess: That the 
same is honorable and an ordinance of God, who 
in the beginning instituted this state with the two 
human beings first created in the image of God, 
blessed it, and joined them together. And since 
this divine ordinance, through the hardness of the 
heart and the evil wantonness of man had fallen 
into great disorder, so that men, through the lusts 
of the flesh, married whomsoever they would, and 
took unto them many wives, and then, for divers 
reasons, dismissed them by a bill of divorcement 
and married others; therefore Christ as a perfect 
Lawgiver, rejected and abolished the writing of di- 
vorcement and permission of Moses, together with 
all abuses thereof, referring all that heard and be- 
lieved him to the original ordinance of his heavenly 
Father, instituted with Adam and Eve in Paradise; 
and thus re-establishing marriage between one man 
and one woman, and so inseparably and firmly 
binding the bond of matrimony, that they might 
not, on any account, separate and marry another, 
except in case of adultery or death. 

Hence, every believer who desires to enter into 
matrimony, must follow this doctrine of Christ and 
the above example, and unite himself in marriage 
only with one person, who has been, by a like faith 
with him, born from above, of God, and renewed, 
and created after the image of God. And such per- 
sons, after their parents and the church have given 
their consent, shall, in the presence of the church, 
with fervent prayer to God, be joined together by a 
minister. This we believe to be marrying in the 
Lord, of which God is himself the Author and 
Joiner. 2 Pet. 1:1; Jn. 3:3; 1 Jn. 5:4. 

But all unregenerated persons, who are not yet 
sanctified by faith in Christ, and do thus marry, we 
also regard as being in honorable matrimony, but 
not in the Lord. Heb. 13:4; 1 Cor. 7: 12. 



And, as Christ accepts none as his bride and a 
member of his body, but those alone who are united 
with him by faith; so also, believers cannot sever 
their bodies which are sanctified and surrendered 
to God, as members of Christ and temples of the 
Holy Ghost from Christ, and unite them in mar- 
riage with the unregenerate, and thus be unequally 
yoked together with unbelievers, who are not 
known to the church, by faith and Christian bap- 
tism, as brethren or sisters in fellowship, seeing that 
baptism is the first Christian ordinance in the 
church, after which all other ordinances of God 
follow. Eph. 5:30; Gal. 3:26. 

Thus marriage is advised by the holy Ghost, to 
avoid fornication and all uncleanness; but if any 
one does not need this, and can without it, keep 
himself pure and undefiled, in a virginal state, in 
order to serve the Lord the better and without hin- 
drance, it is commended still more highly. Hence, 
marriage is free for all, but no commandment. 

How God the Lord in the beginning instituted 
marriage, read : ' ' And the Lord God said, It is not 
good that the man should be alone; I will make 
him a helpmeet for him." "And the rib, which the 
Lord God had taken from man, made he a woman, 
and brought her unto the man." " Therefore shall 
a man leave his father and his mother, and shall 
cleave unto his wife : and they shall be one flesh .' ' 
Gen. 2: 18, 22, 24. 

How Christ rejected all abuses of marriage, and 
renewed the ordinance of his Father, read: " Have 
ye not read, that he which made them at the be- 
ginning made them male and female, and said, For 
this cause shall a man leave father and mother, and 
shall cleave to his wife: and the twain shall be one 
flesh? Wherefore they are no more twain, but one 
flesh. What therefore God hath joined together, 
let not man put asunder." Matt. 19:4 — 6,8, 1 Co- 
rinthians 7: 10. 

' ' Marriage is honorable in all, and the bed unde- 
filed: but whoremongers and adulterers God will 
judge." Heb. 13:4; 1 Cor. 7:2. 

"The wife is bound by the law as long as her 
husband liveth ; but if her husband be dead, she is 
at liberty to be married to whom she will; only in 
the Lord." 1 Cor. 7:39; Gen. 1:27; 24:4; Exo- 
dus 34:16; Num. 36:6; Deut. 7:3; Tob. 7:13. 

Concerning the transgressors of this, and their 
punishment, read: Gen. 6:3; Num. 25:1; Nehe- 
miah 13:26, 27; 1 Kings 11 :i. 

ARTICLE XXVI. 

Of the swearing of oaths, we confess: That the 
people of the Old Testament were permitted to 
swear in various ways by the name of the Lord; 
either by lifting up their hand toward heaven, or by 
putting it on the thigh of some one, which was done 
in various ways, and into which practice, through 
the artifice of man, many abuses were introduced, so 
that they would swear by heaven and earth, by Jeru- 
salem, by their head, the temple, the gold of the 
temple, the altar, and the sacrifice; on account of 
which the Lord Christ, who had come from God, 
and been sent, to execute judgment and righteous- 
ness, being the only lawgiver, utterly abolished and 



388 



MARTYRS MIRROR. 



prohibited all the aforesaid swearing, whether per- 
mitted or feigned and, in place thereof, referred all 
his hearers and followers, only to yea and nay, 
which is so in truth. 

And we also find that the high apostles of Christ, 
as obedient sheep of their only Shepherd, followed 
the doctrine of Christ in this respect. Hence all be- 
lievers are in duty bound obediently to follow this 
doctrine of Christ and the course of his apostles, 
putting away all lying, and dealing only in truth, 
and thus testifying in all true matters, whether be- 
fore authority, or however the case may be, only 
with yea that which is yea, and with nay that which 
is nay, without adding anything more; and to keep 
these few words, little in sound, but great and strong 
in signification, as inviolable as an oath, thus show- 
ing themselves to be obedient followers of Christ 
and his apostles. 

Of the rejection and abolishment of the ancient 
custom of swearing, and how Christ commanded 
yea and nay in place of it, read: "Again, ye have 
heard that it hath been said by them of old time, 
Thou shalt not forswear thyself, but shalt perform 
unto the Lord thine oaths: but I say unto you, 
Swear not at all; neither by heaven; for it is God's 
throne : nor by the earth ; for it is his footstool : nei- 
ther by Jerusalem; for it is the city of the great 
King. Neither shalt thou swear by thy head, be- 
cause thou canst not make one hair white or black. 
But let your communication be, Yea, yea; Nay, 
nay: for whatsoever is more than these cometh of 
evil." Matt. 5:33—37; 23:21. 

' ' But above all things, my brethren, swear not, 
neither by heaven, neither by the earth, neither by 
any other oath: but let your yea be yea; and your 
nay, nay; lest ye fall into condemnation." James 
5:12. 

"When I therefore was thus minded, did I use 
lightness ? or the things that I purpose, do I pur- 
pose according to the flesh, that with me there 
should be yea, yea, and nay, nay? For all the 
promises of God in him are yea, and in him Amen." 
2 Cor. 1:17, 20. 

ARTICLE XXVII. 

Of the office of magistracy, and secular power, 
we confess: That the office of magistracy is an 
ordinance and institution of God who himself willed 
and ordained that such a power should be over 
every country in order that thereby countries and 
cities might, through good policy and laws, for the 
punishment of the evil and the protection of the 
pious, be governed and maintained in quiet and 
peace, in a good civil life; without which power of 
authority the world, lying as it is in wickedness, 
could not subsist. Hence, all believers are in duty 
bound, not only for wrath, but also for conscience 
sake, to submit themselves to this power, and as 
good subjects, to obey it with fear and reverence; 
willingly and without murmuring to render unto 
their human ordinances and laws everything that is 
due to them, whether it be tribute custom or ex- 
cise; and to pray with an humble heart for their 
life and welfare, and thus to seek with a faithful 
heart the prosperity of the country and city in which 



they reside; and though they, for the word of God, 
may have to suffer persecution . the spoiling of their 
property, and death, from the authorities, they 
may not speak evil of them, nor resist them in any 
wise with weapons and defense, but commit venge- 
ance to God alone, and expect consolation with 
God after this life. Rom. 12:2; Wis. 6:4; Eccle- 
siastes 17:14. 

But if the authorities, through Christian equity, 
grant liberty to practice the faith in every respect, 
we are under so much the greater obligation of sub- 
missive obedience to them ; but so far as the authori- 
ties abuse the office imposed on them, which ex- 
tends only to the temporal, bodily government of 
men in temporal things, and encroach on the office 
of Christ, who alone has power over the spirits and 
souls of men, seeking, through their human laws, 
to press and compel men to act contrary to the 
word of God, we may not follow them, but must 
obey God rather than men, seeing Christ has been 
set by God his Father above all authority and 
power, the head in his church ; and to this Father 
of Spirits we are directed, that in all things per- 
taining to the faith we should obey him. 

And as the kingdom of Christ is not of this 
world, but spiritual, he has dissuaded and prohib- 
ited all his servants and followers from all secular 
government and highness, and has instituted in his 
church various ordinances, as pastors, teachers, 
helps and governments, by which the saints may be 
joined together, to edify the body of Christ; but 
the secular office* he left to the secular government, 
under which the followers of Christ as strangers and 
pilgrims, who have here no kingdom, power or con- 
tinuing city, must sojourn, and fight only with 
spiritual weapons, which is the word of God; seeing 
neither Christ nor his apostles prescribed to believ- 
ers any laws or rules according to which they should 
govern the world; neither did they refer them to the 
laws of the Jews, much less to those of the Roman 
emperors, or heathen laws, according to which they 
might regulate themselves herein; but they pre- 
scribed to believers only good doctrines, how they 
should conduct themselves in all Christian propriety 
as obedient subjects, under the government of the 
authorities; referring them to his own example, who 
shunned all the greatness of this world, and showed 
himself only as a poor servant. Thus must also all 
his followers avoid the office of magistracy in all its 
departments, and not administer it, following also 
in this the example of Christ and his apostles, in 
whose church said offices were not administered, as 
is well known to every intelligent person. 

But as all Christians are not permitted, but very 
strictly prohibited by God, to speak evil of, judge 
or condemn any one that is without their commun- 
ion, we would with this still much less speak evil or 
injuriously of the magistracy, but trust in the only 
good God, who keeps all the alms of man as a sig- 
net, and his good deeds as the apple of the eye, 
and has promised a true reward to him who will 
give only a cup of cold water in the name of a dis- 
ciple; that he, the Blessed, will also be gracious to, 



! But not tlie office of authority, then says the writer. 



MARTYRS MIRROR. 



389 



and not leave unrewarded the good deeds of all 
authorities, particularly those who administer their 
office aright according to the ordinances of God, 
which consists chiefly in protecting good, innocent, 
defenseless people, and in punishing the evil. 
Hence, all Christians are in duty bound to regard 
the authorities as God's ministers, and to pray for 
them, with a fervent heart, that it may please God 
to be gracious to them and give them eternal salva- 
tion. 

How government is of God, and for what pur- 
pose it is instituted, read: "For there is no power 
but of God: the powers that be are ordained of 
God. Whosoever therefore resisteth the power, 
resisteth the ordinance of God: and they that 
resist shall receive to themselves damnation. For 
rulers are not a terror to good works, but to the 
evil. Wilt thou then not be afraid of the power ? 
do that which is good, and thou shalt have praise 
of the same: for he is the minister of God to thee 
for good. But if thou do that which is evil, be 
afraid; for he beareth not the sword in vain: for he 
is the minister of God, a revenger to execute wrath 
upon him that doeth evil." Rom. 13:1 — 4; Syrach 
17:17. 

"Jesus answered Pilate: Thou couldest have no 
power at all against me, except it were given thee 
from above." John 19:11; Wis. 6:3; Dan. 2:21; 
4:25; 5-.2i;Jer. 27:5. 

How Christ taught his followers not to accept 
magisterial office, read: "But Jesus called them to 
him, and saith unto them, Ye know that they which 
are accounted to rule over the gentiles exercise lord- 
ship over them ; and their great ones exercise au- 
thority upon them. But so shall it not be among 
you: but whosoever will be great among you, shall 
be your minister: and whosoever of you will be the 
chiefest, shall be servant of all. For even the Son 
of man came not to be ministered unto, but to min- 
ister, and to give his life a ransom for many." Mark 
10:42 — 45; Matt. 20:25; Luke 22 : 5. 

Mark the words : But so shall it not be among 
you. This can not be applied to the apostles only, 
who were equal servants, the one being no greater 
than the other, and they soon separating from each 
other to preach the Gospel to all nations, could not, 
on this account, show to each other alone the duty 
of servants here required ; hence the words, among 
you, must necessarily be understood of the whole 
church, seeing Christ spoke to his twelve apostles 
many others of his principal doctrines and com- 
mandments, which relate to all believers, as his 
blessed lips say in the Gospel ; ' ' And what I say 
unto you I say unto all." Mark 13 ; 37. 

"Jesus answered, My kingdom is not of this 
world : if my kingdom were of this world, then 
would my servants fight, that I should not be deliv- 
ered to the Jews: but now is my kingdom not from 
hence." John 18 :36s 6: 15; Matt. 5:39; 2 Cor. 10:4; 
Eph. 6:13; Is. 2:4; Micah 4:3; Zech. 9:10; 
Ps. 76:3. 

Read further, not according to what law the be- 
lievers are to govern the unbelievers, but only how 
the church of Christ shall be obedient to govern- 
ment. "Let every soul be subject unto the higher 



powers." "Wherefore ye must needs be subject, 
not only for wrath, but also for conscience' sake." 
"Render therefore to all their dues; tribute to 
whom tribute is due; custom to whom custom; fear 
to whom fear." Rom. 13 : 1, 5, 7. 

' ' Render therefore unto Cesar the things which are 
Cesar's, and unto God the things that are God's." 
Matt. 22:21; Mark 12:17. 

"Submit yourselves to every ordinance of man for 
the Lord's sake: whether it be to the king, as su- 
preme; or unto governors, as unto them that are 
sent by him for the punishment of evil doers, and for 
the praise of them that do well." 1 Pet. 2 ; 13, 14. 

"Put them in mind to be subject to principalities 
and powers, to obey magistrates, to be ready to 
every good work, to speak evil of no man, to be no 
brawlers, but gentle, showing all meekness unto all 
men." Tit. 3:1, 2; 1 Tim. 2:2; Jer. 29:7; Bar- 
uch 1 : 11. 

ARTICLE XXVIII. 

Of the discipline of the Christian Chtirch and 
separation of offending members. Of this we con- 
fess : That, as a house or city cannot be maintained 
without doors, gates and walls by which evil men 
may be expelled, excluded and debarred, and the 
good and pious be taken in and protected ; so 
Christ, for the preservation of his church, gave her 
the key of heaven, which is his word, that by and 
according to the same she should judge and reprove 
according to truth, for their reformation, all those 
in her communion that are found to offend in doc- 
trine and conversation, that is, to act contrary to 
any commandment or ordinance which God has 
given to his church; and thus to separate the diso- 
bedient from her communion, that the church may 
not be leavened and stained by their false doctrine 
and impure walk, and become a partaker of other 
men's sins; and that the pious thereby may be 
brought to fear, and restrain themselves from the 
commission of similar offenses. 

And, as God through Moses commanded this 
punishment of transgressors to be inflicted accord- 
ing to the magnitude of the offense, so that those 
who through ignorance, weakness, and otherwise, 
offended by minor sins against any of the com- 
mandments of the Lord, were reconciled to God 
by various offerings and the intercessions of the 
priests, but the open, great transgressors of the law 
could not be reconciled by such offerings, but had 
to die without mercy under two or three witnesses; 
so Christ in the New Testament also taught to in- 
flict christian punishment according to the magni- 
tude of the offense; not to man's destruction, as in 
the punishment of Israel, which was death, by which 
the transgressor was cut off from repentance and 
reformation ; but Christ having come to save men's 
souls, instituted this punishment for the reformation 
of sinners and ordained that if any one see his 
brother commit a transgression which is obviously 
a sin, but not so great as to have brought forth 
death in him, he shall out of Christian love for his 
soul, speak to him privately, with the word of God, 
and reprove him of his sin and admonish him. If he 
receive this Christian admonition, he has gained his 



390 



MARTYRS MIRROR. 



brother, and shall, out of fervent charity, conceal 
and cover his sin. i Pet. 4 : 8. But if he heareth 
him not, he shall take one or two more with him, 
so that in the mouth of these witnesses every word 
may be established. But if he shall neglect to hear 
them, then the matter must be brought before the 
church; and if he neglect to hear the church, all 
the members of which are judges, he shall be ex- 
cluded from the brotherhood. 

But if any one fall into open works of the flesh, 
from which the church perceives that through these 
sins he has separated himself from his God, and in- 
curred the divine wrath, such an one the church 
shall, without any of the aforesaid admonitions and 
words as in the case of the offending sinner, on 
account of his sins, exclude from the brotherhood, 
and point him to repentance and reformation, by 
which he may again find grace with God, even as 
he has become separated from God through the 
evil works of the flesh. Thus the church shall 
knowingly keep none in her communion who are 
separated from God through their sins ;. nor separate 
any from her communion save those who have pre- 
viously through their sins become separated from 
God ; nor again receive any, and promise life and 
peace to them, except those who through faith and 
true repentance have first been received into grace 
with God. 

This true repentance possesses the following prop- 
erties : 1. That we have a sincere sorrow before Al- 
mighty God for all the sins we have committed ; 
2. that we confess our sins from the heart, before 
God and men ; 3 . that we desist from and do not 
continue any longer in sin, and, according to our 
ability, seek to make amends for the evil we have 
done, by doing good. This repentance and refor- 
mation again opens the entrance to the kingdom 
of God, which before was closed to us on account 
of our sins. So that the church of God, by this her 
separation and reception, may according to his word, 
follow the previous separation and reception by 
God in heaven, of which the action of the church is 
only a proof and proclamation . 

And since with God there is no respect of persons, 
therefore the church of God shall use this key of the 
word of God aright, and, in punishing, spare no 
one, whether. he be minister or brother, man or wo- 
man, but shall judge the small as well as the great 
after one rule and measure of the divine word, ac- 
cording to the truth. And, as all disobedient sinners 
by consent of the church, with sorrow and sadness 
of" heart, are excluded from the brotherhood, and 
referred to repentance and reformation ; so also shall 
all obedient, penitent sinners with the consent and 
concurrence of the church, be received, by the 
bishop of the church. And, as men are wont to 
rejoice over the finding of a lost sheep, piece of sil- 
ver, or son, so shall believers rejoice with all the 
angels of God over the repentance and return of their 
erring brother or sister. 

How the minor sins, whether caused through 
weakness or ignorance, were reconciled by the priest 
with various offerings, read: Lev. 4: 27 55; Num- 
bers 5 : 6; 15): 22. 



But the open transgressors of the law were put to 
death without mercy under two or three witnesses. 
Of this read : Num. 15:30; Lev. 24: 14; Deut. 17: 12; 
19:15; Heb. 10:28. 

In connection with this read also the words of the 
high priest Eli: "If one man sin against another, 
the judge shall judge him; but if a man sin against 
the Lord, who shall entreat for him ? " 1 Sam. 2 : 25. 

How Christ commanded that small offenses be- 
tween brother and brother should be punished, 
read : "If thy brother shall trespass against thee, 
go and tell him his fault between thee and him 
alone: if he shall hear thee, thou hast gained thy 
brother. But if he will not hear thee, then take with 
thee one or two more, that in the mouth of two 
or three witnesses every word may be established. 
And if he shall neglect to hear them, tell it unto 
the church : but if he neglect to hear the church, 
let him be unto thee as a heathen man and a publi- 
can. Verily I say unto you, Whatsoever ye shall 
bind on earth shall be bound in heaven; and what- 
soever ye shall loose on earth shall be loosed in 
heaven." Matt. 18:15 — 18; Luke 17:3; Gal. 6:1; 
Jas. 5:19. 

"If any man see his brother sin a sin which is not 
unto death, he shall ask, and he shall give him life 
for them that sin not unto death." 1 John 5:16. 

But open offending members Christ commanded 
to sever and cast away without exercising admoni- 
tion, intercession, or forgiveness in regard to them, 
before the separation. Read: Matt. 18:8; Mark 
9:42. 

Thus did also the apostles, according to the doc- 
trine of Christ, deny eternal life to all the known 
works of the flesh, condemning them to death, and 
in their assembly; delivered the Corinthian fornica- 
tor unto Satan, with the word and power of our 
Lord Jesus Christ, without using the aforesaid ad- 
monition with regard to him. 1 Cor. 5:3. Read 
also: 1 Tim. 1:20; 5:20; 2 Cor. 13:2. 

' ' There is a sin unto death : I do not say that he 
shall pray for it." 1 John 5:16; Numbers 15:30; 
Heb. 10:28; 1 Cor. 5:13; 2 Cor. 13:2; Ps. 1:5; 
2 Tim. 2:20; 1 Cor. 6:9; Gal. 5:21; Eph. 5:5. 

ARTICLE XXIX. 

Of the withdrazuing from and avoiding of apostate 
and separated members, is confessed : As separation 
is commanded by God for the reformation of sin- 
ners, and the maintenance of the purity of the 
church ; so God has also commanded and willed, 
that in order to shame him to reformation, the sep- 
arated individual shall be shunned and avoided. 
This withdrawing proceeds from the separation, and 
is a fruit and proof of the same, and without it sep- 
aration is vain and unavailing. Hence, this ordi- 
nance of God shall be practiced and maintained, by 
all believers, with the separated persons. This 
withdrawing extends to all spiritual communion, as 
the supper, evangelical salutation, the kiss of peace, 
and all that pertains to it. This withdrawing ex- 
tends likewise to all temporal and bodily things, as 
eating, drinking, buying and selling, daily inter- 
course and conversation, with all that pertains to it. 



MARTYRS MIRROR. 



391 



Thus, believers shall, according to the word of 
God, withdraw themselves, from the separated in all 
spiritual, evangelical matters, as well as in all bodily 
and temporal things. And as in separation no per- 
sons may be regarded or spared, but must, by con- 
sent, be separated from the true members of the 
body; so also in withdrawing, extending to all 
spiritual and temporal matters, none may be spared 
or excepted, whether man or woman, parent or 
child, or whatever relation it may be ; seeing we no- 
where read, where God gave His church a general 
commandment or ordinance, that any member of 
said church was entirely exempted and excluded 
from such commandment; but on the contrary, it 
appears in many places, that the whole number, 
without exception, had to regulate themselves ac- 
cording to one rule set before them by God; hence 
this ordinance of God must be practiced and main- 
tained by all the members of the body of Christ, 
without respect of persons, in the fear of God, to 
shame sinners to reformation, until the person pun- 
ished is again received into the church. 

But as all divine ordinances must be tempered 
with Christian kindliness and discretion, these also 
must have their place in this matter of shunning. 
Hence, the believers must conduct themselves with 
more discernment and equity with regards to sep- 
arated persons, than did the scribes and Pharisees 
with regard to the Sabbath ; who, as it appears 
would rather let men perish, than that they should 
receive help on the Sabbath, thinking that the Sab- 
bath should be broken thereby, though they them- 
selves, in such a case, broke the Sabbath for various 
minor matters. But, even as the pious followers of 
the law did not sin, nor break the Sabbath, when 
they, on this day, performed not their own, but 
only the works which God had commanded them, 
so the believers neither sin nor act contrary to the 
commandment of shunning, when they perform not 
their own works, but only the works which God has 
commanded them concerning separated persons; as, 
in case of necessity, to minister to their bodies with 
food and other needful things, and to their souls 
with the word of God, as well as to assist them by 
virtue of the commandment of God, in case of 
danger from water, fire and the like ; these all 
believers are in duty bound to do; and -they must 
thus, with great carefulness, seek that which is 
lost, and lead that which has erred, back to the 
right way, reprove and instruct them with the word 
of God, where such Christian admonition may. take 
place, according to the example of Christ; but in all 
human works believers must with all diligence 
withdraw themselves from the separated persons, 
until they have reformed and been united again with 
the church. 

In order rightly to understand this matter, it 
must be considered that the people of Israel at the 
time of Christ were under the power and dominion 
of the Romans, and could not punish transgressors 
according to the law of Moses, hence they separated 
from their communion and avoided those who 
departed from the law of the fathers, and went over 
to the Gentiles, Samaritans, or open sinners. Con- 
cerning this read: They regarded them as unclean, 



abhorred them, compared them to heathens and 
enemies, avoided all dealings and intercourse with 
them, and hindered them in their business. 3 Mac- 
cabees 2:34. Read also: John 18:31; 4.19; Acts 
10:28; 11; Gal. 2:12. 

This custom Christ also observed, and com- 
manded that the disobedient in the church should 
be so regarded, saying: "If he neglect to hear the 
church, let him be unto thee as a heathen man and 
a publican." Matt. 18:17. 

This the apostles also practiced in like manner, 
according to the doctrine of Christ. Read: "I 
wrote unto you in an epistle not to company with 
fornicators: yet not altogether with the fornicators of 
this world, or with the covetous, or extortioners, 
or with idolaters; for then must ye needs go out 
of the world. But now I have written unto you 
not to keep company, if any man that is called 
a brother be a fornicator, or covetous, or an idola- 
ter, or a railer, or a drunkard, or an extortioner; 
with such a one no not to eat." 1 Cor. 5:9 — 11. 

Here the holy apostle forbids us to company and 
eat with apostate brethren or sisters, which he did 
not mean or command with reference to the un- 
righteous of this world, but permitted it with them; 
else we would needs have to go out of the world, 
seeing the whole world lies in wickedness; hence 
it must necessarily be understood with reference to 
daily intercourse and eating, buying and selling, 
and the like. "A man that is a lunatic, after the 
first and second admonition, reject." Titus 3: 10; 
2 Tim. 4: 15; 2 John 10. 

"And if any man obey not our word by this 
epistle, note that man, and have no company with 
him, that he may be ashamed." 2 Thess. 3: 14. 

How this withdrawing is to be observed by all be- 
lievers, with regard to all apostates, walking disor- 
derly, without respect of person, read: "Now, we 
command you, brethren, in the name of our Lord 
Jesus Christ, that ye withdraw yourselves from every 
brother that walketh disorderly, and not after the 
tradition which he received of us." 2 Thess. 3:6. 

Understand this withdrawing according to script- 
ures. Gal. 2:12; 3 Mace. 2:34, and the like, 
according to the spirit of the Gospel of Christ. 

How believers must seek the lost, and not count 
the separated as enemies, but admonish them, as 
brethren. Read: 2 Thessalonians 3:15; Jas. 5:19; 
Luke 19: 10; 15, the whole chapter. 

ARTICLE XXX. 

Of the last day and the second coming of Christ 
from heaven, we confess: That the great God of 
heaven, who in the beginning created heaven and 
earth with all visible things out of nothing, also ap- 
pointed a day and time, which cannot be known by 
the angels of God in heaven; much less by mortal 
men, but which shall unexpectedly overtake 
men, as the snare of the bird, and a thief in the 
night; at which time the Almighty God will destroy 
this whole visible, earthly, realm, and burn it with 
everlasting fire, except those of the human race who 
shall have done the will of God; these shall abide 
forever. 



392 



MARTYRS MIRROR. 



In the last great day of the Lord the Son of God, 
Christ Jesus, who in the presence of the apostles 
ascended from the earth in a cloud, shall come 
again from heaven, in the clouds of the sky, but not 
in the humiliated form of a servant, as in his first 
coming into the world at Bethlehem. For at this 
his second coming he shall reveal himself in the 
clouds as a King of mighty kings, and Lord of 
lords, with the power and glory of his almighty 
Father, and all the angels of God with him, and 
shall thus, with the trump of God, and the voice of 
the archangel, peal forth an unutterable sound and 
shout; so that heaven and earth, all the mountains 
and islands, shall be moved; the sun and moon 
shall lose their brightness, the stars shall fall from 
heaven, and all kindreds of the earth shall weep 
and wail over themselves, for fear and expectation 
of the things which are to come; and all shall see 
the Son of man coming, with power and great 
glory. 

Of this last day of the Lord, read : ' ' And as he 
sat upon the Mount of Olives, the disciples came 
unto him privately, saying, Tell us, when shall 
these things be ? And what shall be the sign of thy 
coming, and of the end of the world? Matt. 24: 3. 

"The day of the Lord will come as a thief in the 
night; in the which the heavens shall pass away with 
a great noise, and the elements shall melt with fer- 
vent heat, the earth also and the works that are 
therein shall be burned up. " 2 Peter 3:16; Syrach 
16:18; Mai. 4:1. 

' ' For yourselves know perfectly that the day of 
the Lord so cometh as a thief in the night. For 
when they shall say, Peace and safety, then sudden 
destruction cometh upon them, as travail upon a 
woman with child." 1 Thess. 5:2,3. 

"Heaven and earth shall pass away, but my 
words shall not pass away. But of that day and 
hour knoweth no man, no, not the angels of heaven, 
but my Father only. " Matt. 24:35,36; Mark 13:31; 
Ps. 102:27; Is. 51:6. 

Of Christ's coming from heaven, read: "Ye men 
of Galilee, why stand ye gazing up into heaven? 
this same Jesus, which is taken up from you into 
heaven, shall so come in like manner as ye have 
seen him go into heaven." Acts 1: 11. 

' ' For the Lord himself shall descend from heaven 
with a shout, with the voice of the archangel, and 
with the trump of God." 1 Thess. 4:16. 

"Behold, he cometh with clouds; and every eye 
shall see him, and they also which pierced him: 
and all kindreds of the earth shall wail because of 
him." Rev. 1:7; Matt. 24:30; Luke 21:27. Read 
also: 1 Thess. 1:10; 2 Thess. 1:7; Dan. 7:13; 
Jude 14. 

ARTICLE XXXI. 

Of the Death of the body and the Resurrection 
of the dead, we confess: That, in the beginning, 
man was created immortal, but that through the 
envy of the devil and the sin of our first parents, 
death came into the world. And, as through the 
sin of Adam all men became sinful in him, so also 
through him, all men became subject to bodily 
death; so that in consequence thereof it is appointed 



unto men once to die, but after this the judgment; 
seeing this sinful, corruptible flesh and blood cannot 
inherit the eternal, incorruptible kingdom, but must 
be renewed and glorified through death and the 
resurrection, by the power of God. 

And, even as, when a man falls into a deep sleep, 
his heart, soul or spirit does not entirely sleep, as 
the body ; so also the spirit or soul of man does not 
die or fall asleep with the body, but is and remains 
an immortal spirit. Hence temporal death, in the 
Scriptures, is called a sleep, and the resurrection of 
the dead an awakening from this sleep of death. 

And as a sleeping man cannot receive and enjoy 
any good gifts, either according to the soul or 
the body, much less any punishment, pain and tor- 
ment, unless he be previously awakened from his 
sleep; so also, believers cannot receive the perfect 
heavenly existence, nor unbelievers the eternal death 
or the pain of hell, either in the soul or in the body, 
except they have first been awakened from the 
sleep of death, and have arisen, through the com- 
ing of Christ. 

Until this last day of judgment the souls of be- 
lievers are waiting in the hands of God, under the 
altar of Christ, to receive then in their souls and 
bodies, the rewards promised them. So also the 
souls of unbelievers are reserved to be punished, 
after the day of judgment, in their souls and bodies. 

And as through the sin and transgression of 
Adam death came upon all men; so also the resur- 
rection of the dead came upon all men through the 
Savior Jesus Christ; so that, as in the springtime 
the sun, through his glorious radiance and bright- 
ness, draws forth all sweet scented herbs from the 
earth, as well as thistles and thorns, which are re- 
jected and reserved for the fire; so also, shall Christ 
Jesus, the true Son of righteousness, in this great 
last day and hour, through his glorious coming 
and appearing in the clouds of heaven, draw forth 
from the earth, and cause to arise all men, the 
wicked and the pious ; so that this great God, 
through his power and commanding voice, by 
which he spake in the' beginning: Let heaven and 
earth be made; and his word was immediately a 
perfect work ; and who created all visible things 
from that which was invisible, and made man of the 
dust of the ground ; this same God shall, through 
his unchangeable power and almighty word, in the 
last day, call all men who have been changed into 
dust and earth, and have been consumed by fire, 
birds, and fishes, from the dust, and cause each to 
arise with his own body, flesh, and bones, with 
which they have served either their Creator or sin. 

And, as a woman in travail, when her hour is 
come, cannot retain, but makes haste to deliver, the 
fruit of her womb, so also shall in this last hour, 
death, earth, or hell and sea make haste to deliver 
up the great number of the dead which in them 
have become dust and ashes, and passed away. 
These shall all arise, with their own bodies, incor- 
ruptible, which shall again be united with the soul 
and spirit, which through death had been separated 
from the body, and had remained immortal. At 
that time the pious shall be glorified and changed 
from the mortal and corruptible into the immortal 



MARTYRS MIRROR. 



393 



and incorruptible, from the weak and frail, into the 
strong and glorious, being made like unto the an- 
gels of God, and the glorious body of Christ. Thus 
shall also those who shall live and remain at this 
sudden second coming of Christ from the heaven, 
be changed and glorified after the image of Christ. 

Of the first or temporal death, which came by the 
first transgression, read: "For dust thou art, and 
unto dust shalt thou return." Gen. 3:19; 25:33. 

"And as it is appointed unto men once to die, 
but after this the judgment." Heb. 9:27. 

"For since by man came death, by man came 
also the resurrection of the dead." 1 Cor. 15:21. 

"For God made not death: neither hath he 
pleasure in the destruction of the living." Wisdom 
1:13. 

"Nevertheless, through envy of the devil came 
death into the world. " Wis. 2:24; Rom. 5:12. 

How at the second coming of Christ the dead 
shall rise through Christ, read : ' ' For the Lord 
himself shall descend from heaven with a shout, 
with the voice of the archangel, and with the trump 
of God: and the dead in Christ shall rise first." 
1 Thess. 4:16. 

"Marvel not at this; for the hour is coming, in 
the which all that are in the graves shall hear his 
voice, and shall come forth; they that have done 
good, unto the resurrection of life ; and they that 
have done evil unto the resurrection of damnation." 
John 5:28, 29. 

I know that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth : and 
though after my skin worms destroy this body, yet 
in my flesh shall I see God: whom I shall see for 
myself, and mine eyes shall behold." Job 19:25 — 27. 

Read also: Is. 26:19: Dan. 12:13; Matt. 22:31; 
Luke 20:35; John6:4o; 11:25; 1 Cor. 15 through- 
out; Ps. 90:3. 

How in the resurrection of the dead, men's vile 
bodies shall be glorified, read: " In the resurrection 
they neither marry, nor are given in marriage, but 
areas the angels of God in heaven." Matt. 22:30. 

"For our conversation is in heaven, from whence 
also we look for the Savior, the Lord Jesus Christ: 
who shall change our vile body, that it may be fash- 
ioned like unto his glorious body, according to the 
working whereby he is able even to subdue all 
things unto himself. ' ' Phil. 3 : 20, 2 1 ; 1 Corinthians 
!5:42,53- 

ARTICLE XXXII. 

Of the last judgment; of hell, and the damnation 
of unbelievers, we confess: That in the last day, 
when Christ Jesus shall appear in the clouds of 
heaven, with power and great glory, all nations 
shall be gathered before his judgment seat, and he 
shall separate them as a shepherd separates the 
sheep from the goats, placing the sheep on his right 
hand, and the goats on his left. Over these Christ 
Jesus is ordained by his Father Judge of quick and 
dead, who will regard no person, nor need the tes- 
timony of any ; for the heart, mind and thoughts of 
every one are manifest before him as an open book. 
This righteous Judge will judge the whole world in 
righteousness, and as the great Shepherd of the 



sheep, pronounce an eternal, irrevocable judgment 
upon them, rewarding each in his own body accord- 
ing to that he hath done. To all the believing, gen- 
erated children of God who in this life, as obedient 
sheep, heard and followed the voice of Christ, he 
shall say : ' ' Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation 
of the world. ' ' And to all unbelievers, who would 
not have Christ and his word in this life, but, as dis- 
obedient, obstinate goats, rejected them, he will say: 
' Depart from me, ye cursed, into everlasting fire, 
prepared for the devil and his angels. ' ' 

In that last day of the Lord the righteous God 
will deprive this world of all good gifts; so that the 
sun, moon and stars shall lose their brightness, and 
all the light and glory of the world shall be changed 
into everlasting darkness. In that time the earth, 
waters and streams shall be turned into burning 
pitch and brimstone, which shall burn forever and 
ever. And, seeing this earth is called hell in many 
places in Scripture, and no other hell being any- 
where mentioned, the same is regarded as hell and 
the place of damnation ; in which fiery pool and 
outer darkness all unbelievers will finally have to 
suffer the burning of hell and eternal damnation; 
and thus they shall at last be punished and tor- 
mented with the visible things, which in preference 
to the eternal and invisible, they chose and served 
in this life. 

Into that place of darkness and fiery pool all un- 
believers shall, after the resurrection, their souls 
having been united with their bodies, be sentenced 
by Christ. Then shall be fulfilled that which is 
written concerning this last, sad day of separation; 
namely, that one of two shall be taken in the field, 
in the bed, and at the mill, and be caught up in the 
air to meet the Lord; but the others shall be left, 
and be sentenced into said pool of darkness, where 
they shall be tormented with the devil and his an- 
gels, burning, and suffering in all eternity, forever 
deprived of all grace and mercy from God , which is 
the second death. 

Of the last judgment, and how the whole human 
race shall appear before the judgment seat of Christ, 
to receive each in his own body an eternal sentence, 
read: "And he commanded us to preach unto the 
people, and to testify that it is he which was or- 
dained of God to be the Judge of quick and dead." 
Acts 10:42. 

' ' Because he hath appointed a day, in the which 
he will judge the world in righteousness by that 
man whom he hath ordained." Acts 17:31; Psalms 
7:11. 

"For we must all appear before the judgment 
seat of Christ ; that every one may receive the 
things done in his body, according to that he hath 
done, whether it be good or bad." 2 Cor. 5:10; 
Rom. 14:10. 

"And I saw the dead, small and great, stand 
before God ; and the books were opened : and 
another book was opened, which is the book of 
life: and the dead were judged out of those things 
which were written in the books, according to their 
works." Rev. 20:12; Dan. 7:10. 



394 



MARTYRS MIRROR. 



"When the Son of man shall come in his glory, 
and all the holy angels with him, then shall he 
sit upon the throne of his glory: and before him 
shall be gathered all nations : and he shall separate 
them one from another, as a shepherd divideth his 
sheep from the goats. Matt. 25:31, 32; 16:27; 
26:64; 2 Thess. 1: 7. 

Of hell and the place of damnation, read: "For 
it is the day of the Lord's vengeance, and the year 
of recompenses for the controversy of Zion. And 
the streams thereof shall be turned into pitch, and 
the dust thereof into brimstone, and the land thereof 
shall become burning pitch. It shall not be 
quenched night nor day; the smoke thereof shall go 
up forever." Is. 34: 8 — 10; 2 Peter 3: 10; Syr. 16: 18. 
"And it came to pass as he (Moses) had made 
an end of speaking all these words, that the ground 
clave asunder that was under them: and the earth 
opened her mouth, and swallowed them up, and 
their houses, and all the men that appertained unto 
Korah, and all their goods." Num. 16:31, 32. 

Read further concerning Sodom and Gomorrah, 
how they were overturned and condemned and 
made an example; and how the earth is called hell. 
Gen. 19: 24; Jude 7; Acts 2:27, 31; Ps. 16 : 11. 

' ' That they might know, that wherewithal a man 
sinneth, by the same also shall he be punished." 
Wis. 11:16. 

"Your gold and silver is cankered; and the rust 
of them shall be a witness against you, and shall eat 
your flesh as it were fire. " James 5:3. 

How the souls of unbelievers are reserved by God 
until the last day of vengeance, to be tormented 
with their bodies after the resurrection, read: " For 
after death shall the judgment come, when we shall 
live again : and then shall the names of the righteous 
be manifest, and the works of the ungodly shall be 
declared." 2 Esdr. 14:35. 

' ' For behold, the day cometh, that shall burn as 
an oven; and all the proud; yea, and all that do 
wickedly shall be stubble : and the day that cometh, 
shall burn them up, saith the Lord." Mai. 4:1. 

"The Lord knoweth how to deliver the Godly 
out of temptation, and to reserve the unjust unto 
the day of judgment to be punished." 2 Peter 3:9. 
Them "he hath reserved in everlasting chains 
under darkness unto the judgment of the great 
day." Jude 6; Matt. 25:30; Rom. 14:10; 2 Corin- 
thians 5:10. 

Read further concernng the fearful and intolera- 
ble pain of hell. Judith 16: 17; Mark 9:46; Matthew 
22: 13; 24: 51; 25:30, 41; Rev. 19:20; 21:8. 

ARTICLE XXXIII. 
Of the kingdom of heaven and eternal life, we 
confess: That as there is a visible, perishable 
kingdom of this, which, through the sins and wick- 
edness of men, lies in darkness; of which darkness, 
Satan, the spirit of wickedness, who works in the 
children of unbelief, is the supreme prince, who at 
last, with all his servants, shall be brought to ever- 
lasting lamentation and remorse, and shall perish; 
so also there is an eternal, immovable and invisible 
kingdom of heaven, of which Christ Jesus is King, 
Prince and Lord ; in which all believers shall live 



with God forever in everlasting joy. To this glori- 
ous kingdom of heaven, God, through his grace 
and goodness, from the beginning of the world, 
caused the fallen human race to be called; first 
through his servants, the prophets, and then 
through the Son himself, who, leaving this his 
kingdom for a time, came to preach, and to invite 
all men, to flee the shadow of this world, and to 
make haste to enter into this eternal rest. For this 
end the fatlings are killed, and this glorious feast is 
prepared; so that men are prevented from making 
any excuse concerning the piece of land, the oxen, 
and the wife, but the way, door and gate, is open 
and well prepared. 

This glorious kingdom of heaven is typified and 
represented to us by a city full of all good things, 
and the new Jerusalem, coming down from heaven, 
which is beautifully prepared by God, as a bride 
adorned for her husband ; the streets of it are pure 
gold, and the gates and walls built of and beautifully 
adorned with manifold pearls and precious stones, 
In this city is the glory of the Almighty God. 
which neither Moses on Mount Sinai, nor the eyes 
of any mortal man were able to behold. This 
brightness and everlasting light shall shine in this 
city forever and ever. Here all sorrow and mourn- 
ing, cold, nakedness, hunger and thirst shall be 
changed into everlasting, satisfying joy and consola- 
tion. This glory and joy is so exceedingly great and 
unspeakable, that eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the 
things which God hath prepared for them that love 
him; and into this heavenly state, which is beyond 
all praise, all believers and God-pleasing persons 
shall, at the resurrection of the dead, when their 
souls, which through death had become separated 
from the body, and until this last time were pre- 
served in the hand of God, shall be re-united with 
their bodies, be caught up from this earthly dark- 
ness, to meet the Lord in the air. 

And, as a bride is received by her bridegroom; 
so also shall all true children of God then be re- 
ceived with body and soul through grace, by 
Christ Jesus, and be admitted to this glorious joy, 
where they shall see God as he is, in his unspeaka- 
ble glory, together with all the heavenly hosts. 
Then shall their robe of mourning, or the mortal 
clothing of the flesh be put off, and the immortal be 
put on; and they shall be clothed in white, shining 
raiment, and together with all God's chosen ones, 
be fed by the son of God, whom they confessed in 
the world, with the hidden heavenly bread, and 
shall eat of the tree of life, and drink out of the liv- 
ing fountain of water, and, being as the angels, 
shall, with joyful tongues and mouths, in gladsome 
voices, to the honor of the lamb, their bridegroom, 
sing the new song, with unspeakable, glorious joy, 
which no one can take away from them; but they 
shall be kings and priests of God, and shall live and 
reign with Christ for ever and ever. 

May the God of grace and mercy, and of all 
comfort, who has from the beginning called us to 
this his heavenly kingdom and glory, endow us 
unworthy children of men with his good spirit, 
make us worthy of him and draw us to him-ward, 



MARTYRS MIRROR. 



395 



that we may follow and run after this high prize, 
and by grace receive the same, through Jesus 
Christ, and enjoy it for ever. Amen. 

Of the everlasting kingdom of heaven, and its 
King, read : ' ' Wherefore we receiving a kingdom 
which cannot be moved, let us have grace." He- 
brews 12: 28. 

"My kingdom is not of this world; if my king- 
dom were of this world, then would my servants 
fight, that I should not be delivered to the Jews; 
but now is my kingdom not from hence." John 
18:36. 

"Receive the gift that is given you, and be glad, 
giving thanks unto him that hath called you to the 
heavenly kingdom." 2 Esdr. 2:37; Col. 1:13; 
Ps. 22:28. 

Read further how this eternal King, Christ Jesus, 
at his second coming from heaven, after the dead 
shall have arisen, and the eternal judgment been 
held, shall receive all the members of his kingdom 
in this his everlasting glorious kingdom of hea- 
ven, where they shall behold God in unspeakable 
glory. ' ' Then shall the King say unto them on his 
right hand, Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the foundation 
of the world." Matt. 25:34. 

But the righteous live for ever more; their reward 
also is with the Lord, and the care of them is with 
the Most High. Therefore shall they receive a 
glorious kingdom, and a beautiful crown from the 
Lord's hand." Wis. 5:15, 16; 1 Peter 5:4; 2 Tim- 
othy 4:8; Rev. 2:io;Jas. 1:12. 

"Then we which are alive and remain shall be 
caught up together with them in the clouds, to 
meet the Lord in the air : and so shall we ever be 
with the Lord. Wherefore comfort one another 
with these words." 1 Thess. 4:17, 18; 1 Cor. 2:9; 
1 Peter 1:8; John 16:22. 

' ' Beloved, now are we the sons of God, and it 
doth not yet appear what we shall be: but we know 
that, when he shall appear, we shall be like him ; for 
we shall see him as he is." 1 John 3:2; Philippians 
3:20, 21. 

' ' When Christ, who is our life, shall appear, then 
shall ye also appear with him in glory." Col. 3 : 4. 

"Thine eyes shall see the King in his beauty: 
they shall behold the land that is very far off. Thine 
heart shall meditate terror." Is. 33: 17, 18. 

Of all who from a true faith shall show forth the 
required spiritual virtues, and shall continue to the 
end in this divine calling, read: "If ye do these 
things, ye shall never fall : for so an entrance shall 
be ministered unto you abundantly into the ever- 
lasting kingdom of our Lord and Savior Jesus 
Christ." 2 Peter 1:10,11. 

Here is the patience and the faith of the saints. 
Rev. 13: 10. 

We feel now that we have fulfilled the promise 
which we made in the beginning concerning the 
matter of holy baptism, and other articles of 
Christian worship; with which, we trust, those who 
fear God and love the truth will content them- 
selves; hence we conclude this, and proceed to the 
steadfast martyrs who in the sixteenth century suf- 
fered for the name of Jesus Christ, and his holy truth. I 



AN ACCOUNT OF THOSE WHO SUF- 
FERED IN THE SIXTEENTH 
CENTURY. 



SUMMARY OF THE MARTYRS IN THE SIXTEENTH 
CENTURY. 

[Mention of the inquisition which from the year 
14Q2 continued to 1660. It is noticed for the year 

r 5 01 - 

Persecution of the orthodox Christians in Hun- 
gary briefly, and plainly shown, for the year 1507. 

Two yeais after this, there is brought to remem- 
brance another persecution of the same people, in 
the principality of Mecklenburg, near Mooren, two 
years later, presented and noted for the year 1509. 

Several persons who opposed popery in various 
points of doctrine ; as, Nicholas Rus, Bernhard 
Liblinensis, John Picus. John Hilten, William Bu- 
daeus, John Bugenhagius, etc. ; some of whom also 
felt the sting of the Roman scorpion, referred to 
in a note for the years 1509, 15 10, 15 12, 15 13, 
1520, etc. 

The decree which by the Romanists was pub- 
lished, in the Netherlands, against all who believed 
otherwise than the Roman church, and what misery 
resulted thereupon, circumstantially noticed for the 
year 1521. 

In a note for the year 1522 mention is made of 
Charles Stadius, and for the year 1524, of Henry 
Zutphaniensis, touching their faith and death. 

Beginning of the old Martyr's Mirror of the 
Defenseless Christians, together with the emenda- 
tion from various creditable chronicles, memoirs, 
testimonies, etc 

The first martyrs mentioned are Hans Koch and 
Leonhart Meister ; both of whom lost their lives 
for the truth of the holy Gospel, at Augsburg, 
A. D. 1524. 

Then follow so great multitude of professors of 
Christ, who gave their lives for his name's sake; as 
well as so great a number of accounts of bloody 
decrees, examinations, sentences, and memorable 
memoirs, that it is impossible to enumerate them. 
From the year 1524 until 1597, almost until the 
close of the century, the pious martyrs were appre- 
hended, tormented, and put to death by fire, water, 
sword, burying alive ; with which last manner of 
death this century is concluded.] 



A great door is opened unto us to the arena of 
the martyrs and blessed followers of Jesus. None of 
the previous persecutions endured by the orthodox 
martyrs are to be compared to the present one. We 
have come through the time of fifteen centuries, 
each consisting of one hundred consecutive years; 
but we must confess that we did not meet with what 
we have seen, or, at least, that which we shall see 
here. The length of the time, the severity of the 
persecution, and the number of the martyred per- 
sons shall testify to this. 



396 



MARTYRS MIRROR. 



It is true, that fifteen hundred years extend over 
a longer period of time than about a hundred and 
fifty of like years; and that the persecutions which 
occurred during this long time, when put in the 
balance, would be heavier than this last one, as well 
as the number of the persons who were persecuted; 
but never in the preceding fifteen centuries did any 
persecution continue for so long a time without alle- 
viation ; never was then in so short (though actually 
long) a time so much innocent blood shed; never 
were there in so small a space so many dark prisons, 
deadly tribunals, scaffolds, fiery stakes, and other 
instruments of death erected and made use of as 
were at this time in Germany and in the Nether- 
lands. 

To prove this, without unnecessary words, we will 
forthwith enter upon our task, beginning with Ger- 
many, and ending with the Netherlands. 



SEVERE INQUISITION AGAINST THE BELIEVERS, 
ABOUT THE YEAR 1501. 

The inquisition of which we gave an account in 
the first book, for the year 1492, continued against 
the orthodox believers, as is firmly believed, even 
until this time; so that many who were subjected to 
the same, and remained steadfast, had to suffer 
themselves to be put to death; who, in the sight of 
God, came to an honorable, but in the eyes of the 
world, a shameful and not less miserable end, but 
who shall hereafter, with Christ their Savior (who 
herein preceded them), be clothed with everlasting 
honor and joy, yea, be crowned as victorious kings 
in the heavenly Zion, according to his promise: 
' ' Be thou faithful unto death, and I will give thee a 
crown of life. " Rev. 2:10. 

Concerning the beginning of this inquisition see 
the first book, for the year 1492, and how the same 
continued until this time and long after, compare 
Hist. Georg. , lib. 6. Pieter Bor, lib. 3. Orsprong 
der Nederlandtsche Beroerten, fol. 9 — 12. Tooneel 
Nicol. , fol. 87 . Guil. Merulae, Tract. 9, 47. Eman. 
van Met. (old edition), fol. 40. Retuald. Gojisalv, 
in de H. Spanish Inquisition throughout. Hist. 
Wenc, fol. 187. Chron. Phil. Mel., lib. 5. Hist. 
Alons. de Vlb., lib. 2, with Chron. van Onder- 
gang, page 899, col. 1, 2, page 900, col. 1, 2. 



PERSECUTION OF THE ORTHODOX BELIEVERS IN 
HUNGARY, A. D. 1507. 

That the old Waldenses, or orthodox believers, 
whose sound confession we have shown elsewhere, 
were now severely oppressed and persecuted in 
Hungary; insomuch that they were necessitated to 
deliver a defense of their faith against the unfounded 
accusations on account of which they suffered per- 
secution, to Uladislaus, King of Bohemia, we have 
partly shown in the Account of Holy Baptism, for 
the year 1507, and it is confirmed by H. Boxhorn, 
in his tract concerning this matter, fol. 27; com- 
pared with P. J. Twisck, Chron., page 930, col. 2. 



ANOTHER PERSECUTION OF THESE PEOPLE IN THE 

PRINCIPALITY OF MECKLENBURG, NEAR 

MOOREN, A.' D. 1509. 

A. D. 1509, old writers state, that the aforemen- 
tioned old Waldenses, on account of the envy of 
the Pope and papists, could no longer enjoy their 
liberty in confessing and practicing their true belief, 
in the principality of Mecklenburg, near Mooren. 
See the last mentioned chronicle, page 937, col. 2, 
ex Catal. Test., fol. 902. 

Note. — A. D. 1509. — At this time, Nicholas 
Rus vigorously taught and wrote against the Pope, 
saying: 1. That letters of indulgence were nothing 
but subtle deceptions to rob the plain and simple 
people of their money. 2. That the Pope does not 
have as much power as people suppose. 3. That 
the Popes, cardinals, bishops, and prelates were 
leading lascivious lives, etc. 4. That saints ought 
not to be invoked* This Nicholas had many hear- 
ers in the principality of Mecklenburg, but from 
necessity, because of the papists, was soon com- 
pelled to leave the place. He went to Wismar, but 
there also he had no abiding place. See the authors 
last mentioned, for the year 1509. 

A. D. 1510. — Bernhard Liblinensis taught and 
wrote at this time: 1. That it is impossible that the 
whole world should obey a single man, as is the 
Pope. 2. That the popes themselves were not of 
one mind; for the one prohibits that which another 
has instituted to be observed. 3. That therefore it 
is sufficient to believe in Christ, and to obey him 
alone. Chron. van den Ondergang, page 939, col. 2, 
compared with Catal. Test., fol. 911. However, 
what befell him as punishment from the Pope on 
this account, is not stated. 

A. D. 1512. — John Picus, John Hilton, and oth- 
ers, vigorously spoke at this time against the abuses 
of popery, severely reproving their (the Popes) life, 
deeds, and doctrine. However, what they suffered 
because of this, is not indicated. See the last men- 
tioned chronicle, page 946, col. 1 ; also, foh. Munst , 
fol. 203, 204. 

A. D. 15 13. — William Budaeus, a very learned 
man in France, wrote at this time in a book: 1. The 
popes and bishops originate war between princes 
and potentates; while they by rights ought to ad- 
vise and help to peace. 2. They fill the world with 
pride, avarice, gluttony, drinking, lasciviousness, 
whoredom, adultery, and other shameful things, 
surpassing in these vile deeds the laity. 3. They 
are Epicures, who do not care for eternal life, as 
they show by their works; and they are to their 
hearers the cause of eternal damnation. As to the 
end or death of this man, however, we have like- 
wise found no account. Compare P. f. Tzvisck, 
Chron., page 949, col. 1, with Catal. Test., fol. 908. 
foh. Munst., fol. 208. 

A. D. 1520. — John Bugenhagius, surnamed Pom- 
eranus, a remarkably kind and moral man, was at 
this time very well known through his writings. 
Among other things he says, in a little book, treat- 
ing of Unborn Infants, that men erred for twelve 



This fourth article the writers enumerate as the third. 



MARTYRS MIRROR. 



397 



centuries with regard to infants, whom (by rights) 
they could not, yet greatly desired to, baptize. Two 
days before his death there was an eclipse of the 
sun. He died at Wittenberg, aged 73 years. Com- 
pare the last mentioned chronicle, page 985, col. 1, 
with Leo7ik., lib. 7. Jac. Verh. Afb.ffol. 28, 30, 32. 



The time now draws near, when the account of 
the last of those who suffered death, in our old Book 
of Martyrs begins. We speak of those who gave 
their lives for the truth since the great Reformation, 
or, at least, since the establishment of the worship 
of God in the year 1524, and from that time forward. 
In the meantime it will be well for us to notice that 
the martyrs of whom we shall speak were of the 
profession of the Waldenses, even as were the pre- 
ceding ones, of whom we have previously spoken. 
All the labor which we took upon ourselves from 
the middle of the twelfth century, tended to follow 
the line of these people. This has been our aim 
continually up to the present time, and, in this, as 
we hope, we have not been unsuccessful; yea, we 
trust that we have shown this to a certainty. In the 
meantime the intelligent, to whom we gladly submit 
the matter, may judge with regard to it. The first 
work which is now before us, is to unite the first 
martyrs with the last, and to follow up what we 
have written with that which was written before. 
In order to give no offense to any one, we intend to 
leave the old accounts unchanged, excepting a few 
discrepancies and typographical errors; as well as 
what we shall add of our own from the testimonies 
of old writers; which shall be plainly distinguished. 
By following this method, we hope to accomplish 
our purpose successfully. 



OF THE DECREE WHICH BY THE ROMANISTS WAS 
PUBLISHED IN THE NETHERLANDS, ABOUT THE 
YEAR 1 52 1, AGAINST ALL WHO BELIEVED 
OTHERWISE THAN THE ROMAN CHURCH; 
AND WHAT MISERY RESULTED THERE- 
FROM. 

About A. D. 1 52 1, at the time of Emperor 
Charles V. , a decree was made and issued by those 
of the Roman church, on account of the Lutherans 
and Zwinglians, against all those who were opposed 
to the Roman profession, and hence, also against 
the Anabaptists; who were all threatened with cruel 
punishments of death, as appears from the following 
account in the Chron. van den Ondergang, p. 975, 
col. 2. 

The account is as follows:* "From it was made, 
A. D. 1 52 1," says the writer, "the first prohibition 
or decree concerning religion, and brought into the 
Netherlands without the consent of the States, etc. ; 
so that they (this and like decrees) were rather tol- 
erated than confirmed by the States; the more so 
since they were greatly favored by the Pope and the 

* In the following a few words are changed, without altering 
the sense, however. 



clergy, as tending to promote obedience towards 
the mother — the Roman — church, and generally no 
complaint was heard from any of the common peo- 
ple against it; that is, against the first. 

By virtue of this decree all who believed other- 
wise than the Roman church, or who had such 
books in their possession, or harbored such heretics 
or people, and all those whom the magistrates were 
commanded to apprehend, were strictly sentenced 
to death; and not only these, but also all who in 
any wise were suspected of heresy; every Roman 
Catholic being required to denounce every suspected 
person, who, upon the testimony of two witnesses, 
were, according to the instruction of the judges, 
sentenced to death, their property confiscated, and 
one third of it given to the accusers and witnesses, 
though said witnesses had but little to say, only so 
that they were known as good Catholics by their 
pastor or priest. 

If any one from fear took to flight, no one was 
allowed to intercede for him, or plead his innocence, 
neither the father for the child, nor brother for 
brother; but he was condemned on account of his 
flight, and his property confiscated. 

Though one did even desist from his so-called 
error, and suffered himself to be better instructed, 
as it were, by the pastor, according to the Romish 
manner, he had nevertheless to die. No greater 
mercy was shown him than that he was not put to 
death by fire, but executed with the sword. 

The women were buried alive, and no judge could 
mitigate these decrees, unless he was willing to be 
regarded as a protector of the heretics, and be pro- 
ceeded against as such. 

From this decree (the one first spoken of) made 
by imperial power and authority, others were pro- 
duced, and issued, almost every year. 

And by virtue of these decrees, none might have 
in his possession, buy, give, carry, read, or com- 
municate, the doctrines, writings or books, of the 
Lutherans, Zwinglians, etc. (he also makes mention 
of the Mennonites), or dispute about them; neither 
might they confer or dispute with any one about 
the holy Scriptures, or read the same to others, 
except (Romish) theologians or doctors of divinity, 
or those who were properly licensed . 

No one was allowed knowingly to receive sus- 
pected persons (called heretics) into his house, to 
lodge them, to give them food, clothes, or money; 
but had to report them immediately, all on pain of 
death and confiscation of property. 

Extracted from various Biographies of Emperor 
Charles V., Chron. Mich., \th part; Chron. Sleyd., 
lib. 1, 2, to 25; Hist. Alons, Ulloce, lib. 1 — 5; 
Chron. Hed., fol. 682; Chron. Saxon., fol. 649; 
Chron. Franc, (old edition), fol. 62, 63; Chron. 
Petr. Bor., lib. 1. Caprit., lib. 3. Pantal., lib. 3; 
Hist, der Mart. Doopsges., lib. 1. Eman. van Mel., 
lib. 1; Mer.,fol. 960; Chron. Petr. Scriv.,/ol. 593; 
D . Andries Hondd., lib. 1, cap. 15; D. DirckVcli., 
lib. 2; Manl., fol. 255; W. Baud., lib. 16, an old 
chronicle of the life and deeds of Charles V., 
throughout, etc. 



398 



MARTYRS MIRROR. 



Note. — A. D. 1522, Charles Stadius also de- 
clared his views, at this time, among the learned; 
he secretly held with the Anabaptists, says Leon- 
hard Krantz in his German Chronology, lib. 7. 
Others, however, ascribe a different ' belief to him, 
which is not found with the Anabaptists; namely, 
that he said, that Christ, through his blood, had 
also redeemed the (fallen) angels. Conrad Schless, 



1st part, cap. 5, compared with P. . f. Twisck, 
Chron., page 994, col. 2. What happened to him, 
however, on account of his belief, is not stated. 

A. D. 1524. — Henry Zutphaniensis was horribly 
put to death for the Gospel of Christ, by Ditmarish 
peasants. See the above cited Chronicle, p. 1001, 
col. 1. Also, Rab.,part 3; Sleyd.,lib. 4. 



THE MARTYRS MIRROR 

—OF THE— 

DEFENSELESS CHRISTIANS. 



Old Book. 

enlarged and improved from various credible chronicles, memoirs, 

testimonies, etc. 



[The following Part of the Martyrs Mirror, was not originally written by van Braght, but was the 
outgrowth of a compilation from different authors, and published in different editions, which from time 
to time were enlarged and improved. The original book; as appears from the writings of Samuel 
W. Pennypacker, of Philadelphia, Pa., was published in Holland, in 1562, under the title, Het Offer des 
Heeren. Later editions were printed in the years 1567, 1570, 1576, 1578, 1580, 1589, 1595, and 1599. 
In 1617, a large quarto edition, containing 863 pages, written by Hans de Reis and Jacques Outerman, 
and printed by Zacharias Cornelisz, at Hoorn, was published, bearing the title, Historie der Warachtighe 
getuygen Jesu Christi. This book was succeeded by a folio volume of ten hundred and fifty-six pages, 
printed at Haerlem, by Hans Passchiers, von Wesbusch, in 1631, entitled, Martelozrs Spiegel der Were- 
lose Christenen, that is-, The Martyr's, Mirror of the defenseless Christians. This book, our author, 
van Braght, embodies as "Second Part," in his own work under the title of The Bloody Theatre, or 
Martyrs Mirror of the defenseless Christians, as he says, without change, except where some correction 
was needed, adding, however, such matter as seemed profitable and necessary. This will explain to the 
reader the above remark: "Old Book." — Publishers.] 



HANS KOCH AND LEONHARD MEISTER, DESCEND- 
ANTS OF THE ANCIENT WALDENSES, BOTH 
PUT TO DEATH AT AUGSBURG, FOR THE 
TRUTH OF THE HOLY GOSPEL, 



A. D. 1524. 
[60 until this time (A. D. 



From A. D. 11 60 until this time (A. D. 1660) 
we have followed according to our ability the trail 
and footsteps of the ancient Waldenses, of which 
we have by no means, until this time, lost sight; 
neither have we now lost sight of them, but still 
keep them in view. 

This appeared in the case of two pious men of 
said profession (which agrees with that of the Ana- 



baptists) who, loving the truth of Christ, which they 
maintained more than their own lives, were put to 
death at Augsburg, in Germany, in accordance with 
the rigor of the court, there, in the year 1524. 

Concerning this, we read in facob Mehrning 's 
History of Baptism the following words, translated 
from the German: "From these Bohemian and Mo- 
ravian Old Waldensian brethren afterwards sprang 
several excellent men ; as, among others, Hans 
Koch and Leonhard Meister, who were both put 

to death at Augsburg, A. D. .* Bapt. Hist., 

page 748. 



* A. D. 1527, the printer had set it ; but it is an i 



MARTYRS MIRROR. 



399 



Note. — The year 1160 was the time in which 
Peter Waldo appeared against popery, at Lyons, 
in France, and made a sound confession, of which 
we gave an account in the first book. As regards 
his descendants, this Hans Koch and Leonhard 
Meister are counted as none of the least of them; 
as also, afterwards, Michael Sattler, Leonhard Key- 
ser, John Hut, etc. See Jac. Mehr., Bapt. Hist., 
page 748. 



PRAYER OF HANS KOCH AND LEONHARD MEISTER. 

The following earnest prayer to God was spoken 
by Hans Koch and Leonhard Meister before their 
death, and left for the consolation of all their fellow 
believers : 

O God ! behold now from thy high throne the 
misery of thy servants, how the enemy persecutes 
them because it is their purpose to walk in the 
narrow way, and how abominably they are scorned. 
He who learns to know thee, and holds fast to thy 
words, is despised and scorned by them. O God 
of heaven ! we have all sinned before thee; there- 
fore chastise us in mercy. We beseech thee, let us 
enjoy thy grace, that thy honor may not be pro- 
faned by us before this world, which now seems 
determined to extinguish thy word. We might well 
have peace with them, if we would not confess thy 
holy name, and not believe on thy Son, that he 
atoned for us on the cross, bore our sins, and paid 
our debt. The enemy has no other reason for his 
daily raging against us, than because we do not 
fulfill his will, but love thee, O God, in our hearts, 
which neither Satan nor his adherents can endure. 
Therefore they compel us with great distress, and 
afflict us with much tribulation. Thus, our mis- 
deed, on account of which the enemy fights so hard 
against us, is, that we place our hope in thee alone, 
and in thy dear Son Christ Jesus, and in the Holy 
Ghost; therefore we must suffer reproach, because 
we do not set ourselves against thee; if we would 
give ourselves up to idolatry, and practice all man- 
ner of wickedness, they would let us live unharmed, 
in peace and tranquillity. Therefore, O dear Lord, 
take up arms for us, and judge all those who dis- 
regard thy power and might. If we would deny 
thy word, antichrist would not hate us; yea, if we 
would believe his false doctrine, follow his error, 
and walk with the world on the broad road, we 
would have favor with them; but because we seek 
to -follow thee, we are hated and forsaken by the 
world. But though the enemy brings us to torment, 
it does not happen to us alone, but was also done 
to Christ our Redeemer; for they afflicted him first 
with much reproach and suffering; and thus it was 
with all that adhered to him, and believed in his 
word. Hence Christ says himself: Marvel not, if 
the world hate you; for it hated me first; they have 
not received my words; thus shall they also not 
receive your words. If they have persecuted me, 
they will also persecute you; and when all these 
things happen to you, rejoice and be exceeding 
glad: for great is your reward in heaven. Christ 
comforts us still more through the mouth of his 



beloved apostles, saying: If we suffer with him, we 
shall also rejoice with him, and reign in everlasting 
joy. What matters it, if we are ridiculed and scorned 
here for a little while ? since God promises us eternal 
rest and bliss. O Lord, thou seest and hearest the 
derision and contumely, and the suffering with which 
thy children are afflicted. Thou also knowest their 
small and feeble ability ; therefore we pray thee, 

God, that thou wouldst protect thine own honor, 
and sanctify thy name, which is now so fearfully 
profaned by all those who, here on earth, are of 
high and low estate. Manifest thy power, that the 
enemy may perceive and understand thy divine 
strength, and may learn to be ashamed. O Lord 
God, have compassion upon thy poor sheep, that 
are scattered, and have no longer a true shepherd 
who will henceforth teach them. Send them thy 
Holy Spirit, that he may feed and satisfy them with 
thy grace, and that they may not hearken to the 
voice of a stranger, unto the end. O God, in thy 
high majesty, graciously hear our petition, and do 
not forsake us, since we are in great tribulation and 
conflict. Give us steadfast patience through Christ 
thy Son, our Captain, who can vanquish Satan 
with all his host. To him be honor, and praise to 
his holy name. Amen. 

Matt. 7 : 14; Ps. 106 : 6; Dan. 9:5; 1 Pet. 2 : 24; 
Matt. 22:37; 1 Pet. 4:3; Matt. 7: 13; John 17: 14; 

1 Pet. 4:1; Isa. 53; Matt. 27; Luke 24:26; John 
15:18; 1 John 3:13; Matt. 5:12; Rom. 8:11; 

2 Tim. 2 : 12; John 10 : 5. 



CASPAR TAUBER, A. D. 1524. 

In this year, also Caspar Tauber, a tradesman 
and citizen of Vienna, in Austria, was apprehended 
for the Christian faith ; and as he faithfully and 
steadfastly continued to confess Christ, without 
apostatizing, he was condemned and burned. 



OF A CERTAIN DECREE WHICH THOSE OF ZUERICH 

PUBLISHED AGAINST THE ANABAPTISTS, 

A. D. 1525. 

At this time not only the papists, but also the 
Zwinglians or so-called Reformed in the city of 
Zuerich laid their hands on the innocent and de- 
fenseless flock of Christ; yet not, as far as we can 
learn, punishing them with death, or depriving them 
of life by the executioner, but confining them under 
severe imprisonment, until ultimately, as may be 
inferred, death followed. 

However, in order to determine from this time 
on, what course was to be pursued in this matter, 
the magistrate of said city ordained, among other 
things, the following : 

"Therefore we ordain and will, that henceforth 
all men, women, youths, and maidens forsake Ana- 
baptism, and practice it no longer from this time 
on, and that they have their infants baptized ; and 
whosoever shall act contrary to this public edict, 
shall, as often as it occurs, be fined one mark silver; 



400 



MARTYRS MIRROR. 



and if any should prove utterly disobedient and 
obstinate, they shall be dealt with more severely; 
for we shall protect the obedient, and punish the 
disobedient according to his deserts, without bearing 
with him any longer. Let every one act accord- 
ingly. All this we confirm by this public document, 
sealed with the seal of our city, and given on St. 
Andrew's day, A. D. 1525." 

Compare Chron. van den Ojidergang, page 1010, 
col. with Henr. Bull, against the Anabaptists, lib- 1, 
cap. 5, 6; also the open letter of the council of Zue- 
rich, published A. D. 1525. 

The Zwinglian church at Zuerich, where this de- 
cree was made, was at this time only about five 
years old, and was itself also subjected to the hatred 
and persecution of the papists ; certainly a lament- 
able matter, that those who had but a short time 
before purified themselves in many respects from 
the leaven of popery and were opposed to the tyr- 
anny of the Pope, should nevertheless continue, in 
this respect, united with the papists; that is, in per- 
secuting others who did not have the same faith 
with them. 

Still, it would have been well if they had stopped 
with this decree, since with one mark of silver one 
could have atoned for the first offense in neglecting 
to baptize a child. But this was not the end of it, as 
a few years later, especially in A. D. 1530, when 
they became a little bolder, they decreed, that the 
so-called Anabaptists should be punished with death, 
which we shall show in its proper place. 



FELIX MANTZ, A. D. 1 5 26. 

Felix Mantz was also an originator of the Refor- 
mation of the faith, in Germany, and when he, with 
great zeal, practiced, taught, and preached, the 
recognized truth of the Gospel, he was envied, ac- 
cused, and imprisoned by his adversaries, and finally 
drowned at Zuerich, for the evangelical truth, thus 
becoming a witness of the sufferings of Christ. This 
occurred in the year of our Lord 1526. He left the 
following admonition to his fellow brethren, for their 
comfort: 

"My heart rejoices in God, who gives me much 
knowledge and wisdom, that I may escape the eter- 
nal, and never-ending death. Therefore I praise 
thee. O Lord Christ from heaven, that thou dost 
turn away my sorrow and sadness ; thou whom God 
has sent me as a Savior, and for an example and 
a light, and who has called me into his heavenly 
kingdom, already before my end has come, that I 
should have eternal joy with him, and should love 
him and all his righteousness, which exists here, 
and which shall endure forever hereafter, and with- 
out. which nothing avails or subsists ; hence so many 
who do not have this in truth, are deceived by a 
vain opinion. But alas ! how many are found at the 
present who boast of the Gospel, and speak, teach, 
and preach much about it, but are full of hatred and 
envy, and who have not the love of God in them, 
whose deceit is known to all the world, as we have 
experienced in these latter days, that those who have 
come to us in sheep's clothing are ravening wolves, 



who hate the pious on the earth, and obstruct the 
way to life and to the true sheepfold. Thus do the 
false prophets and hypocrites of this world, who 
curse and pray with the same mouth, and whose life 
is disorderly. They call upon the authorities to kill 
us, by which they destroy the very essence of Chris- 
tianity. But I will praise the Lord Christ, who exer- 
cises all patience towards us ; for he instructs us 
with his divine graces, and shows love to all men, 
according to the nature of God his heavenly Father, 
which none of the false prophets are able to do. 

" Here we must observe this difference, that the 
sheep of Christ seek the praise of God ; this is their 
choice, and they do not suffer themselves to he hin- 
dered either by possessions or temporal good, for 
they are in the keeping of Christ. The Lord Christ 
compels no one to come to his glory; only those 
that are willing and prepared attain unto it by true 
faith and baptism. Whenever a person brings forth 
genuine fruits of repentance, the heaven of eternal 
joys is, through grace, purchased and obtained for 
him by Christ, through the shedding of his innocent 
blood, which he so willingly poured out ; thereby 
showing us his love, and enduing us with the power 
of his Spirit, and whoever receives and uses it grows 
and is made perfect in God. Only love to God 
through Christ shall stand and prevail ; not boasting, 
denouncing, or threatening. It is love alone that is 
pleasing to God : he that cannot show love shall not 
stand in the sight of God. The true love of Christ 
shall not destroy the enemy; he that would be an 
heir with Christ is taught that he must be merciful, 
as the Father in heaven is merciful. Christ never 
accused any one, as do the false teachers of the 
present day; from which it is evident that they do 
not have the love of Christ, nor understand his 
word; and still they would be shepherds and teach- 
ers ; but at last they will have to despair, when they 
shall find, that everlasting pain shall be their recom- 
pense, if they do not reform . Christ also never hated 
any one; neither did his true servants, but they con- 
tinued to follow Christ in the true way, as he went 
before them. This Light of life they have before 
them, and are glad to walk in it ; but those who are 
hateful and envious, and do thus wickedly betray, 
accuse, smite and quarrel, cannot be Christians. 
They are those who run before Christ as thieves and 
murderers, and under a false pretense shed innocent 
blood. By this we may know them that are not on 
the side of Christ; for they, as children of Belial, 
prompted by envy, destroy the ordinances of Jesus 
Christ ; even as Cain slew his brother Abel, when 
God accepted the offerings of Abel. 

With this I will finish my discourse, desiring that 
all the pious be mindful of the fall of Adam, who 
when he accepted the advice of the serpent, and 
became disobedient to God, the punishment of death 
came upon him. Thus it shall also happen to those 
who do not accept Christ, but resist him, love this 
world, and have not the love of God. And thus I 
close with this that I will firmly adhere to Christ, 
and trust in him, who is acquainted with all my 
needs, and can deliver me out of it. Amen. 

1 Pet. 5:1; John 16 : 20; Gal. 5 : 21; John 5 142; 
Matt. 7 : 15; 2 Thess. 3:7; John 10 : 3; Acts 2 : 38; 



MARTYRS MIRROR. 



401 



Luke 6:36; John 8: 12; John 10: 1; Gen. 4:8; 3:6; 
1 John 2 : 15; John 5 : 42. 



GEORGE WAGNER A. D. 1527. 

George Wagner, of Emmerich, was apprehen- 
ded at Munich, in Bavaria, on account of four arti- 
cles of the faith. First, That the priest cannot for- 
give sins. Secondly, That he does not believe that a 
man can bring down God from heaven. Thirdly, 
That he does not believe that God or Christ is 
bodily in the bread which the priest has upon the 
altar; but that it is the bread of the Lord. Fourthly, 
That he did not hold to the belief that water bap- 
tism possessed any saving power. As he would not 
renounce these articles, he was most severely tor- 
mented, so that the prince felt great compassion for 
him, and personally came to him in the prison, and 
earnestly admonished him thereto, promising that 
he would call him his friend all his lifetime. Thus 
also the tutor of the prince, earnestly admonished 
him to recant, and likewise made him many prom- 
ises. Ultimately his wife and child were brought be- 
fore him in prison in order, on this wise to move 
him to recant. But neither was he to be moved in 
this way; for he said that though his wife and child 
were so dear to him that the prince could not buy 
them with all his dominion, yet he would not for- 
sake his God and Lord on their account. Many 
priests and others also came to him, to persuade 
him; but he was steadfast and immovable in that 
which God had given him to know. Hence he was 
finally sentenced to the fire and death. 

Having been delivered into the hands of the exe- 
cutioner, and led into the middle of the city, he 
said : ' ' To-day I will confess my God before all the 
world." He had such joy in Christ Jesus, that his 
face did not pale, nor his eyes show fear; but he went 
smilingly to the fire, where the executioner bound 
him on the ladder, and tied a little bag of powder 
to his neck, at which he said: "Be it done in the 
name of the Father, the Son, and the Holy Ghost;" 
and having smilingly bid farewell to a Christian, 
who was there, he was thrust into the fire by the 
executioner, and happily offered up his spirit, on 
the eighth day of February, A. D. 1527 . The sheriff 
however, surnamed Eisenreich von Landsberg, 
while returning home from the place of execution, 
traveling on horseback; purposing to apprehend 
others of the brethren, died suddenly in the night, 
and was found dead in his bed in the morning, 
having thus been removed through the wrath ot 
God. 

Note. — It is known that Balthasar Pacimontanus 
opposed infant baptism, and was therefore burned 
at Vienna, A D. 1527. See second part of Jacob 
Mehrning-' s History of Baptism, page 777, ex Bel- 
larm., Tom. 3, lib. 1, de Bapt., cap 8. 



MELCHIOR VET. 



This Melchior Vet. was a companion of George 
Blaurock, who was of the same faith with him, and 



also served with him in the Gospel. He was burned 
in the time of Michael Sattler, at Drache, for the 
testimony of the faith and of the divine truth, which 
he boldly confessed. 



MICHAEL SATTLER, A. D. 1 527. 

After a long trial on the day of his departure from 
this world, the articles being many, Michael Sattler* 
requested that they should be read to him again and 
that he should have another hearing. This the 
bailiff, as the governor of his lord, opposed and 
would not consenl to it. Michael Sattler then re- 
quested permission to speak. After a consultation, 
the judges returned as their answer, that if his op- 
ponents would allow it, they (the judges) would 
consent. Thereupon the town clerk of Ensisheim, 
as the attorney of said Governor spoke thus : 
' ' Prudent, honorable and wise Sirs, He has boasted 
of the 'Holy Ghost. Now, if his boast is true, it 
seems to me, it is unnecessary to grant him this ; for 
if he has the Holy Ghost, as he boasts, the same 
will tell him what has been done here." To this 
Michael Sattler replied: "Ye servants of God, I 
hope my request will not be denied; for said articles 
are as yet unknown to me." The town clerk re- 
sponded: "Prudent, honorable and wise Sirs, 
Though we are not bound to do this, yet in order 
to give satisfaction, we will grant him his request 
that it may not be thought that injustice is done him 
in his heresy, or that we desire to wrong him; 
hence let the articles be read to him. 



ARTICLES OR CHARGES AGAINST MICHAEL SATTLER. 

First, That he and his adherents have acted con- 
trary to the mandate of the Emperor. 

Secondly, He has taught, held and believed that 
the body and blood of Christ are not present in the 
sacrament. 

Thirdly, He has taught and believed that infant 
baptism does not conduce to salvation. 

Fourthly, They have rejected the sacrament of 
extreme unction. 

Fifthly, They have despised and contemned the 
mother of God and the saints. 

Sixthly, He has declared that men are not to 
swear before the authorities. 

Seventhly, He has commenced a new and un- 
heard of custom in regard to the Lord's Supper, 
placing the bread and wine on a plate, and eating 
and drinking the same. 

Eighthly, He has left the order, and married a 
wile. 

Ninthly, He has said that if the Turks should in- 
vade the country, no resistance ought to be offered 
them ; and if it were right to wage war, he would 
rather take the field against the Christians than 
against the Turks; and it is certainly a great matter, 
to set the greatest enemies of our holy faith against 
us. 



* He was also one of the Waldensian brethren, as Jacob Mehrning 
writes. Bapt. Hist,, 2d. part, page 748. 



402 



MARTYRS MIRROR. 



Thereupon Michael Sattler requested permission 
to confer with his brethren and sisters, which was 
granted him. Having conferred with them for a 
little while, he began and undauntingly answered 
thus: "In regard to the articles relating to me and 
my brethren and sisters, hear this brief answer: 

' ' First, That we have acted contrary to the im- 
perial mandate, we do not admit; for the same says 
that the Lutheran doctrine and delusion is not to be 
adhered to, but only the Gospel and word of God. 
This we have kept; for I am not aware that we 
have acted contrary to the Gospel and the word of 
God; I appeal to the words of Christ. 

"Secondly, That the real body of Christ the 
Lord is not present in the sacrament, we admit; for 
the Scripture says: Christ ascended into heaven and, 
sitteth on the right hand of his heavenly Father 
whence he shall come to judge the quick and the 
dead; from which it follows, that if he is in heaven, 
and not in the bread, he may not be eaten bodily. 
Mark 16:19; Acts 1:9; Col. 3:1; Acts 10:42; 2Tim- 
othy 4: 1. 

"Thirdly, As to baptism we say: Infant baptism 
is of no avail to salvation; for it is written, that we 
live by faith alone. Again: He that believeth and 
is baptized shall be saved. Peter likewise says: 
The like figure whereunto even baptism doth also 
now save us (not the putting away of the filth of 
the flesh, but the answer of a good conscience 
toward God), by the resurrection of Jesus Christ. 
Romans 1:17; Mark 16:16; 1 Pet. 3:21. 

"Fourthly, We have not rejected the oil; for it 
is a creature of God, and what God has made is 
good and not to be refused; but that the pOpe, the 
bishops, monks and priests can make it better, we 
do not believe; for the Pope never made anything 
good. That of which the epistle of James speaks is 
not the Pope's oil. Gen. 1:11; 1 Tim. 4:4; James 

5=14- 

"Fithly, We have not contemned the mother 
of God and the saints; for the mother of Christ is 
to be blessed among all women; for to her was 
accorded the favor of giving birth to the Savior of 
the whole world. But that she is a mediatress and 
and advocatess, of this the Scriptures know nothing; 
for she must with us await the judgment. Paul said 
to Timothy: Christ is our Mediator and Advocate 
with God. As regards the saints; we say that we 
who live and believe are the saints; which I prove 
by the epistles of Paul to the Romans, Corinthians, 
Ephesians; and in other places where he always 
writes: To the beloved saints. Hence we that be- 
lieve are the saints; but those who have died in 
faith we regard as the blessed. Luke 1 : 28; Matthew 
1:21; 1 Tim. 2:5; 1 Cor. 1:2; Eph. 1:1; Revela- 
tion 14:13. 

"Sixthly, We hold, that we are not to swear be- 
fore the authorities: For the Lord says: Swear not; 
but let your communication be, Yea, yea; Nay, 
nay. Matt. 5:34; James 5: 12. 

"Seventhly, When God called me to testify of 
his word, and I had read Paul, and also considered 
the unchristian and perilous state in which I was; be- 
holding the pomp, pride, usury, and great whore- 
dom of the monks and priests, I went and took 



unto me a wife, according to the command of God; 
for Paul well prophesies concerning this to Timo- 
thy: In the latter time it shall come to pass that 
men shall forbid to marry, and command to abstain 
from meats which God hath created to be received 
with thanksgiving. 1 Cor. 7:2; 1 Tim. 4:3. 

' ' Eighthly, If the Turks should come, we ought 
not to resist them; for it is written: Thou shalt not 
kill. We must not defend ourselves against the 
Turks and others of our persecutors, but are to be- 
seech God with earnest prayer to repel and resist 
them. But that I said, that if warring were right, I 
would rather take the field against the so-called 
Christians, who persecute, apprehend and kill pious 
Christians, than against the Turks, was for this 
reason : The Turk is a true Turk, knows nothing 
of the Christian faith; and is a Turk after the flesh; 
but you, who would be Christians, and who make 
your boast of Christ, persecute the pious witnesses 
of Christ, and are Turks after the spirit. Ex. 20: 13; 
Matt. 7:7; Tit. 1: 16. 

"In conclusion: Ye ministers of God, I admonish 
you to consider the end for which God has ap- 
pointed you, to punish the evil, and to defend and 
protect the pious. Whereas, then, we have not acted 
contrary to God and the Gospel, you will find that 
neither I nor my brethren and sisters have offended 
in word or deed against any authority . Therefore, 
ye ministers of God, if ye have not heard or read 
the word of God, send for the most learned, and 
for the sacred books of the Bible, of whatsoever 
language they may be, and let them confer with us 
in the word of God; and if they prove to us with 
the Holy Scriptures, that we err and are in the 
wrong, we will gladly desist and recant and also 
willingly suffer the sentence and punishment for 
that of which we have been accused, but if no er- 
ror is proven to us, I hope to God, that you will be 
converted, .and receive instruction. ' ' Wis. 6:4; Acts 
25:8; Rom. 13:4; Acts 25:11. 

Upon this speech the judges laughed and put 
their heads together, and the town clerk of Ensis- 
heim said: 

"O you infamous, desperate villian and monk, 
shall we dispute with you? The hangman shall dis- 
pute with you, I assure you." 

Michael said: "God's will be done." 

The town clerk said: "It were well if you had 
never been born." 

Michael replied: ' ' God knows what is good. ' ' 

Town Clerk: "You arch-heretic, you have se- 
duced the pious; if they would only now forsake 
their error, and accept grace." 

Michael: " Grace is with God alone." 

One of the prisoners also said: "We must not 
depart from the truth." 

Town Clerk: "You desperate villain and arch- 
heretic, I tell you if there were no hangman here, 
I would hang you myself, and think that I had 
done God service." 

Michael: ' ' God will judge aright.' ' 

Thereupon the town clerk said a few words to 
him in Latin, what we do not know. 

Michael Sattler answered him : Judica. 



MARTYRS MIRROR. 



403 



The town clerk then admonished the judges and 
said: "He will not cease from this talk to-day; 
therefore my Lord Judge, proceed with the sen- 
tence; I will commit it to the law." 

The judge asked Michael Sattler whether he also 
committed it to the law. 

He replied: "Ye ministers of God, I am not 
sent to judge the word of God; we are sent to bear 
witness of it, and, hence, cannot consent to any 
law, since we have no command from God con- 
cerning it; but if we can not be discharged from 
the law, we are ready to suffer for the word of 
God whatever sufferings are, or may be imposed 
upon us all for the sake of the faith in Christ Jesus 
our Savior, as long as we have breath within us; 
unless we be dissuaded from it by the Scriptures. ' ' 

The town clerk said: "The hangman shall con- 
vince you; he shall dispute with you, arch -heretic." 

Michael: "I appeal to the Scriptures." 

Then the judges arose, and went into another 
room, where they remained for an hour and a half, 
and determined on the sentence. Matt. 6: i©; John 
16:2; 1 Cor. 4:5; John 1:8; Job 27:3; Acts 25: 11. 

In the meantime, some in the room treated 
Michael Sattler most unmercifully, heaping re- 
proach upon him. One of them said: " What have 
you in expectation for yourself and the others, that 
you have so seduced them?" With this, he also 
drew forth a sword which lay upon the table, say- 
ing : "See, with this shall they dispute with thee." 
But Michael did not answer upon a single word 
concerning his person, but willingly endured it all. 
One of the prisoners said : ' ' We must not cast 
pearls before swine." Matt. 27: 14; 7:6. 

Being also asked, why he had not remained a 
lord in the convent, Michael answered : "Accord- 
ing to the flesh I was a lord; but it is better so." 
He did not say more than what is recorded here, 
and this he spoke fearlessly. 

. The judges having returned to the room, the 
sentence was read. It was as follows : "In the case 
of the Governor of his Imperial Majesty versus 
Michael Sattler, judgment is passed, that Michael 
Sattler shall be delivered to the executioner, who 
shall lead him to the place of execution, and cut 
out his tongue; then throw him upon a wagon, and 
there tear his body twice with red hot tongs; and 
after he has been brought without the gate, he shall 
be pinched five times in the same manner." 

After this had been done in the manner pre- 
scribed, he was burned to ashes as a heretic. His 
fellow brethren were executed with the sword, and 
the sisters drowned. His wife, also, after being sub- 
jected to many entreaties, admonitions and threats, 
under which she remained very steadfast, was 
drowned a few days afterwards. Done the 21st day 
of May, A. D. 1527. 



A LETTER WRITTEN BY MICHAEL SATTLER, IN 
PRISON, TO THE CHURCH OF GOD AT HORB. 

My beloved companions in the Lord ! grace and 
mercy from God our heavenly Father, through 
Jesus Christ our Lord, and the power of their 



Spirit, be with you beloved of God, brethren and 
sisters. 

I can not forget you; though I am not present 
with the body (Col. 2:5), yet I continually care for 
and watch over you, as my fellow members, lest the 
body be taken away, and the whole body [the 
church], with all its members be overwhelmed with 
sorrow, especially at this time, when the ferocity of 
the ravening wolf has risen to such a pitch, and in- 
creases in power, so that he has aroused also me to 
fight against him; but eternal praise be to God, its 
head is completely broken, and I hope that his 
whole body shall soon be no more, as is written . 

Dear brethren and sisters, you well know with 
what ardent love I admonished you the last time I 
was with you, that you should be upright and 
godly in all patience and in the love of God, by 
which you may be known among this adulterous 
and ungodly generation, as shining lights (Matthew 
5:14) whom God the heavenly Father has illumin- 
ated with his knowledge and the light of the Spirit. 
With like fervency I now beseech and admonish 
you; that you walk surely and prudently towards 
those that are without as unbelievers, that our 
office, which God has imposed upon us, may in no 
wise be profaned and justly reproached. 

Remember the Lord, who has given you the 
talent, for he shall require it again with usury. That 
the one talent may not be taken from you, put it to 
usury, according to the command of the Lord, who 
has given you the talent. Matt. 15:19. 

I say to you through the grace of God, that ye be 
valiant, and walk as become the saints of God. 
Consider what the Lord metes out to idle servants; 
namely, to utterly lukewarm and slothful hearts, 
unfit and cold for all love to God and the brethren. 
You have experienced what I now write. 

Be admonished by this, lest God let a like pun- 
ishment come upon you. Beware, beware of such as 
act contrary to the command of God lest ye learn 
their abominations ; but reprove it with strict atten- 
tion, and excommunication, according to the com- 
mand of Christ, yet with all love and compassion 
for their cold hearts. Matt. 18:17. If you do this, 
you shall readily see how the flock of God dwells 
among the wolves (Acts 20: 29), and shall witness a 
briel and speedy separation of those who will not 
walk in the right paths and living ways of Christ, 
namely, through crosses, misery, imprisonment, 
self-denial, and ultimately through death. Then you 
can present yourselves to God your heavenly Father, 
a pure, godly, true church of Christ, which is 
cleansed through his blood (Eph. 5:26), that it 
may be holy and unblamable in the sight of God 
and men, separated from all idolatry and abomina- 
tion, and redeemed, that the Lord of all dominion 
may dwell in it, and that it may be a tabernacle un- 
to him. Beloved brethren, understand whether 
what I write unto you be truth, and use diligence to 
walk according to it. Let no one divert you from 
your aim, as has been the case with some even until 
now; but go straight on in all patience, without de- 
viating, that you do not take up the cross which 
God has laid upon you, only to lay it down contrary 
to the honor and praise of God, and to the trans- 



404 



MARTYRS MIRROR. 



gression and violation of his eternal, true, just, and 
life-giving commandments. 

Do not become weary, if you are chastened of the 
Lord (Heb. 12:5); for whom God loves he chas- 
tens, even as a father that is well pleased with his 
son. To what will you have recourse, if you would 
flee from God ? What can help you if you forsake 
God? Is it not God who fills heaven and earth? 
Does he not know all the secrets of thy vain heart, 
and the lasciviousness of thy reins ? All things are 
manifest to him, and there is nothing concealed 
from him. Vain man, whither will you go, that 
God shall not see you ? Why do you flee the rod 
of your Father? (Heb. 12:8). If you will not be 
chastened according to the will of the Father, you 
cannot inherit his riches. Why do you love a short 
and transient rest more than the godly and moder- 
ate correction and chastisement of the Lord to your 
salvation ? How long will you eat flesh of the fat of 
Egypt ? How long will you be carnally-minded ? 
(Rom. 8:8). The flesh perishes, and all its glory; 
the word of the Lord alone abides forever. 

Beloved brethren, mark what I write to you; for 
it is necessary, since you see that there are but few 
who will endure the chastening of the Lord; for by 
far the greater number when they suffer a little in 
the flesh, become faint and weary, and do no longer 
look unto Jesus, the Captain and Finisher of our 
faith. They also forget all his commandments, and 
esteem the jewel which the calling of God every 
where presents and points out to those that over- 
come of small value; but they regard this temporal 
rest, which is before their eyes as far better and more 
profitable, than the eternal for which we must hope. 
Moreover, there are some who, when this is pre- 
sented to them, accuse God, though very unjustly, 
of not being willing to keep them under his protec- 
tion. You know whom I mean, take heed that you 
have no fellowship with them. 

Furthermore, dear fellow members in Christ, be 
admonished that you forget not charity, without 
which it is not possible for you to be a Christian 
flock. You know what charity is, from the testimony 
of Paul our fellow brother, who says: "Charity 
suffereth long, and is kind ; charity envieth not ; 
charity vaunteth not itself, is not puffed up, doth 
not behave itself unseemly, seeketh not her own, is 
not easily provoked, think eth no evil; rejoiceth not 
in iniquity, but rejoiceth in the truth; heareth all 
things, believeth all things, hopeth all things, en- 
dureth all things." 1 Cor. 13:4- — 7. Understand 
this passage, and you will find the love of God and 
the love of your neighbor; and if you love God, you 
will rejoice in the truth, and believe, hope and en- 
dure all that comes from God. In this way the 
aforesaid failing will be removed and avoided. But 
if you love your neighbor, you will not punish or 
excommunicate with fire, you will not seek your 
own, think no evil, not vaunt yourselves, and, finally, 
not be puffed up; but will be kind, just, liberal in all 
giving, humble and compassionate with the weak 
and imperfect. Rom. 13:8. 

This love has been adulterated by some brethren (I 
know who they are) ; they have not been willing to 
edify one another by love, but are become puffed up 



and unprofitable with the vain knowledge and un- 
derstanding of things which God would have 
remain hidden to all but himself alone. 1 Cor. 8:1. 
I do not censure nor reject the grace and revelation 
of God, but the puffed up make use of this revela- 
tion. What would it profit, says Paul, if I should 
speak with the tongues of men and of angels, and 
understand all mysteries and knowledge, and have 
all faith, tell me, what profit is all this, if love be not 
exercised ? You have experienced what such pre- 
sumptuous speaking and ignorance has produced ; 
you still daily see their false fruits, though they have 
given themselves to God. 

And let no man remove you from the foundation 
which is laid through the letter of the holy Script- 
ures, and is sealed with the blood of Christ and of 
many witnesses of Jesus. Hear not what they say 
of their father, for he is a Har; and do not believe 
their spirit, for he is entirely swallowed up in the 
flesh. Judge what I write to you; take these matters 
to heart, that this abomination may be separated 
far from you, and that you be found humble, fruitful 
and obedient children of God. Beloved brethren, 
marvel not that I treat this matter with such earn- 
estness; for I do so not without reason. The 
brethren have doubtless informed you that some of 
us are in prison; and afterwards when the brethren 
at Horb had also been apprehended, they brought 
us to Binzdorf. At this time we met with various 
designs of our adversaries. Once they threatened 
us with bonds; then with fire, and afterwards with 
the sword. In this peril I completely surrendered 
myself into the will of the Lord, and together with 
all my fellow-brethren and my wife, prepared my- 
self even for death for his testimony ; and then I 
thought of the great number of false brethren, and 
of you, who are but few, namely, a little flock ; and 
also, that there are but few faithful laborers in the 
Lord's vineyard (Matt. 9:37); hence I deemed it 
necessary to stir you up by this admonition, to fol- 
low after us in the divine warfare, in order that you 
may comfort yourselves with it, that you may not 
become weary of the chastening of the Lord. 

In short, beloved brethren and sisters this letter 
shall be a farewell to all of you who truly love and 
follow God (others I do not know); and also a 
testimony of my love which God has given into my 
heart towards you, for the sake of your salvation. 
I did indeed desire, and it would have been profita- 
ble, I trust, if I had labored a little while longer in 
the work of the Lord; but it is better for me, to be 
released, and to await with Christ the hope of the 
blessed. The Lord is able to raise np another 
laborer to finish this work. 

Pray that reapers may be constrained into the 
harvest; for the time of threshing is nigh at hand. 
Luke 10 : 2 The abomination of desolation is mani- 
fest among you ; the chosen servants and hand- 
maidens of God are marked with the name of their 
Father on their foreheads (Rev. 13 : 16); the world 
rises up against those who are delivered from its 
error; the Gospel is proclaimed before all the world, 
as a testimony against it ; therefore it will be neces- 
sary that the day of the Lord do not tarry. 



MARTYRS MIRROR. 



405 



You know, my moat beloved fellow members, 
that it becomes us to conduct ourselves in a godly 
and Christian manner. 2 Tim. 3:12. Take heed, 
watch and pray, lest your wisdom bring judgment 
upon you. Pray without ceasing (1 Tness. 5:17) 
that you may stand worthy before the Son of man. 
Remember your forerunner Jesus Christ, and follow 
him through faith and obedience, with love and 
patience. 1 Peter 2 : 20. Forget that which is carnal, 
that you may in truth be called Christians, and 
children of the Most High God. Endure the 
chastening of your father in heaven, and turn 
neither to the right nor to the left, that you may 
enter by the door (John 10: 1), and will not have 
to walk in a strange path, in which sinners, sorcer- 
ers, idolaters, and whosoever loves and makes a lie, 
must go. Rev. 22:15. Remember our assembly, 
and strictly follow that which was resolved on there- 
in; and if anything has been forgotton, pray the 
Lord for understanding. Be liberal towards all 
that are in want among you (Heb. 13:3), but es- 
pecially towards those who labor among you in the 
word, and are driven about, and cannot eat their 
bread in peace and quietness. Forget not to as- 
semble yourselves together, but give diligence that 
you constantly meet together, and be united in 
prayer for all men, and in breaking of bread; and 
this with the more diligence, because the day of the 
Lord is approaching. Heb. 10:25. In this as- 
sembling you will make manifest the hearts of the 
false brethren, and will speedily rid yourselves of 
them. «. 

Finally, beloved brethren and sisters, sanctify 
yourselves for him that has made you holy, and 
hear what Esdras says : ' ' Look for your shepherd ; 
he shall give you everlasting rest; for he is nigh at 
hand, that shall come in the end of the world. Be 

ready to the reward of the kingdom 

Flee the shadow of this world Arise up 

and stand, behold the number of those that be 
sealed in the feast of the Lord; which are departed 
from the shadow of the world, and have received 
glorious garments of the Lord. Take thy number, 
O Sion, and shut vp those of thine that are clothed 
in white, which have fulfilled the law of the Lord. 
The number ot thy children whom thou longedst for, 

is fulfilled I Esdras saw upon the mount 

Sion a great people; whom I could not number, and 
they all praised the Lord with'songs. And in the 
midst of them there was a young man of a high 
stature, taller than all the rest, and upon every one 
of their heads he set crowns, and was more exalted; 
which I marveled at greatly. So I asked the angel, 
and said, Sir, what are these ? He answered and 
said unto me, These be they that have put off the 
mortal clothing, and put on the immortal, and have 
confessed the name of God : now are they crowned, 
and receive palms. Then said I unto the angel, 
What young person is it that crowneth them, and 
giveth them palms in their hands ? So he answered 
and said unto me, It is the Son of God, whom they 
have confessed in the world. Then began I greatly 
to commend them that stood so stiffly for the name 
of the Lord." 2 Edras 34 — 36,38 — 47; Rev. 19:12; 
Matt. 13:43 



Bear in mind most beloved members of the body 
of Christ, what I indicate by this scripture, and live 
according to it, and if I be offered up to the Lord, 
do for my wife what you would for me. The peace 
of Jesus Christ, and the love of the heavenly Father, 
and the grace of their Spirit, preserve you unspotted 
trom sin, and present you glad and pure for the 
beholding of their glory, at the coming of our Lord 
Jesus Christ, that you may be found in the number 
of those called to the feast (Luke 14 : 15) of the one 
essential, true God and Savior Jesus Christ, to 
whom be eternal praise and glory, Amen. 

Beware of false brethren (Acts 20 : 39) ; for the 
Lord will perhaps call me to him ; so take warning, 
I wail for my God. Pray without ceasing for all 
that are in bonds. God be with you all. Amen. 

Written in the tower at Binzdorf. Brother Mi- 
chael Sattler of Staufen, together with my fellow 
prisoners in the Lord. 

Of this hero and witness of Jesus Christ there 
are also other writings extant in print, treating of 
the atonement of Christ; brotherly union; divorce; 
of evil overseers, and the hearing of false prophets. 



LEONHARD KEYSER, A. D. 1527. 

When the believers greatly increased under per- 
secution and the cross (Ex. 1:12), there was, in 
Bavaria, a learned priest of the mass, named Leon- 
hard Keyser, who examined the writings of Zwingli 
and Luther, and also went to Wittenberg, where he 
conferred with the doctors and commemorated the 
Supper with them. 

Having returned to Bavaria, he examined the 
fruits and doctrine of the Anabaptists, as well as 
of Zwingli and Luther, and joined himself under 
the cross to the separated cross-bearing church of 
the Anabaptists, in the year 1525, and forthwith 
continued in his ministry, with great power and 
zeal, undaunted by all the tyranny which arose over 
the believers, in the way of drowning, burning and 
putting to death. Acts 9:20. In the second year 
of his ministry, Leonard Keyser was apprehended 
at Scharding, in Bavaria, and condemned by the 
bishop of Passau and other priests and capitulars, 
to be burned on Friday before St. Lawrence day, 
in August of the same year. Having bound him 
on a cart, they took him to the fire, the priests 
going alongside, and speaking Latin to him, but 
he, on account of the people, answered them in 
German ; even as they had refused to speak to him 
in German before the court, which he had frequent- 
ly requested. When he came out into the field, and 
was approaching the fire, he, bound, as he was, 
leaned down at the side of the cart, and plucked a 
flower with his hand, saying to the judge, who rode 
on horseback along side of the cart : ' ' Lord judge, 
here I pluck a flower; if you can burn this flower 
and me, you have justly condemned me; but, on 
the other hand, if you cannot burn me and this 
flower in my hand, consider what you have done 
and repent." Thereupon the judge and the three 
executioners, threw an extraordinary quantity of 
wood into the fire, in order to burn him immediately 



406 



MARTYRS MIRROR. 




LEONHARD KF.YSER ON THE WAY TO EXECUTION. 



to ashes by the great fire. But when the wood was 
entirely burned up, his body was taken from the 
fire uninjured. Then the three executioners and 
their assistants built another great fire of wood, which 
when it was consumed, his body still remained un- 
injured, only his hair and his nails were somewhat 
burnt brown, and, the ashes having been re- 
moved from his body, the latter was found smooth 
and clear, and the flower in his hand, not withered, 
or burnt in the least, the executioners then cut his 
body into pieces, which they threw into a new fire. 
When the wood was burned up, the pieces lay un- 
consumed in the fire. Finally they took the pieces 
and threw them into the river Inn. This judge was 
so terrified by this occurrence that he resigned his 
office, and moved to another place. His chief ser- 
vant, who was with the judge, and saw and heard 
all this, came to us in Moravia, became our brother 
and lived and died piously. That it might not be 
forgotten our teachers have recorded this as it came 
from his own lips, and now cause it to be promul- 
gated and made known. 



' ' Having been brought a prisoner to Scharding, he 
was taken to the fire by three executioners, bound 
cross-wise on a ladder, and thrust into the fire. 
When he called upon Christ Jesus the ropes fell 
from his body and were burned; and as he was still 
alive, he rolled out of the fire at one side. The ex- 
ecutioners instantly thrust him back into the fire, 
with hop-poles, that happened to be there, so that 
he rolled out on the other side. There the execu- 
tioners cut him alive into pieces, which they cast 
into the fire, without being able, however, to burn 
them, as I have read," etc. Concerning this, see 
also P. J. Twisck, Chron. , fol. 1020, col. 2. 



FURTHER OBSERVATION CONCERNING THE DEATH 
OF LEONHARD KEYSER. 

Seb. Frank, in his Chron. der Rom. -Kett. letter 
L., gives the following account of this matter : 



THOMAS HERMANN, AND SIXTY-SEVEN OTHERS, 
A. D. 1527. 

A. D. 1527, Thomas Hermann, a minister of the 
Gospel and word of God, was executed. Some 
persons had been apprehended at Kitzbuehl, and, 
through the tyranny of the authorities, had been 
brought to apostatize from the truth. The latter 
furthermore brought them into a public place before 
a great multitude of people, where the others reviled 
them shamefully, and said : ' 'Ah, how finely your 
teachers and pastors now give their lives for you !" 
John 10:11; 1 John 3:16. Then the beforemen- 
tioned Thomas Hermann made his way through 



MARTYRS MIRROR. 



407 



the people, stepped forth and boldly said: "It is 
the truth which I have taught you, and I will testify 
to it with my blood. " He was immediately appre- 
hended, tortured, sentenced to the fire, and burned. 
On his way to the place of execution, he composed 
and sang a hymn, which is still extant. They 
could not burn his heart; hence, they threw it into 
the lake which was near the place of execution. 
After him sixty-seven of his fellow-believers were 
executed in the same place. The judge of Kitzbuehl, 
who assisted in condemning and putting to death 
many of them, and who because of their faith, both 
before and after, called them heretics was afterwards 
suffered by God to come to such awful disgrace, 
that he was himself found to be a heretic, and justly 
regarded as such by all men; which nevertheless, 
occurred not at all on account of the faith, but 
because God permitted him to fall into such dis- 
grace, that he came to reproach and great infamy, 
also before the world. 

The vengeance of God also came upon the town- 
clerk of Kitzbuehl, who had likewise been instru- 
mental in this shedding of innocent blood, and had 
declared that he would not lay down his head in 
peace until he had helped to exterminate these 
people. For, as he was out riding in a sleigh in 
the town, and about to make a turn, the horse threw 
him against a wall, and an oak tree in the street, so 
that his brains were dashed out, and thus he did not 
lay down his head in peace, but came to a terrible 
end, as the brethren Hans Kitzbuehl and Christian 
Haring have testified concerning it. 



WEYNKEN, A WIDOW, DAUGHTER OF CLAES, OF 
MONICKENDAM, BURNT TO DEATH IN 
THE HAGUE, THE 20TH NOVEM- 
BER, A. D. 1527. 

On the 15th of November, 1527, Weynken, 
daughter of Claes, was brought prisoner from the 
castle of Woerden to the Hague, whither on the 
17th day of the same month, came also the count 
of Hooghstraten, Governor in Holland. On the 
1 8th, the aforesaid Weynken was arraigned before 
the governor and the full council of Holland. 
There a woman asked her : 

' ' Have you well considered the things which my 
lords proposed to you?" 

Ans. "I abide by what I have said." 

Ques. "If you do not speak differently, and 
turn from your error, you will be subjected to an 
intolerable death." 

Ans. "If power is given you from above I am 
ready to suffer." John 19:11. 

Ques. ' ' Do you then, not fear death, which you 
have never tasted?" 

Ans. " This is true; but I shall never taste death, 
for Christ says : ' If a man keep my saying, he 
shall never see death.' (John 8:51.) The rich man 
tasted death, and shall taste it forever." (Luke 
16:23.) 

Ques. "What do you hold concerning the sacra- 
ment?" 



Ans. "I hold your sacrament to be bread and 
flour, and if you hold it as God, I say that it is 
your devil." 

Ques. "What do you hold concerning the 
saints ?' ' 

Ans. " I know no other Mediator than Christ." 
(1 John 2:19.) 

Ques. " You must die, if you abide by this." 

Ans. " I am already dead." (Gal. 2:19.) 

Ques. "If you are dead, how can you speak?" 

Ans. "The spirit lives in me; the Lord is in me, 
and I am in him." (John 14:20.) 

Ques. ' ' Will you have a confessor, or not ?' ' 

Ans. "I have Christ, to him I confess; neverthe- 
less, if I have offended any, I would willingly ask 
them to forgive me." 

Ques. ' ' Who has taught you this opinion, and 
how did you come to it?" 

Ans. "The Lord, who calls all men to him; I 
am also one of his sheep; therefore I hear his voice." 
(John 10:27.) 

Ques. "Are you alone called?" 

Ans. "No; for the Lord calls to him all that are 
heavy laden." (Matt. 28: 11.) 

After many like words Weynken was led back 
to prison. During the two following days she was 
entreated and tempted by various persons, namely, 
by monks, priests, women, and her nearest friends. 
Among others, a woman came to her, prompted by 
sincerity, who commiserated her after this man- 
ner : 

' ' Dear mother, can you not think what you 
please, and keep it to yourself? then you will not 
die." 

Weynken replied: "Dear sister, I am command- 
ed to speak, and am constrained to do so; hence I 
cannot remain silent about it. ' ' 

Worn. "Then, I am afraid, they will put you 
to death." 

Ans. ' ' Though they burn me to-morrow, or put 
me into a bag, I care not; as the Lord has or- 
dained it, so it must be, and not otherwise; I will 
adhere to the Lord." 

Worn. " If you have done nothing else I hope 
you will not die." 

"Ans. "As for me, it matters not; but when I 
come down from the hall, I cry bitterly, and it 
grieves me to see that these good men are all so 
blinded; I will pray the Lord for them." 

Two Dominican friars also came to her, the one 
as a confessor, and the other as an instructor. 
The latter showed her the crucifix, saying: "See, 
here is your Lord and your God. ' ' She answered : 
"This is not my God; the cross by which I have 
been redeemed, is a different one . This is a wooden 
god; throw him into the fire, and warm yourselves 
with him." The other asked her in the morning of 
the day when she was to die, whether she would 
not receive the sacrament, adding that he would 
willingly administer it to her. She said: "What 
God would you give me? one that is perishable, 
and is sold for a farthing?" And to the priest or 
monk, who rejoiced that he had read mass that day, 
she said that he had crucified God anew. He 
said : 



408 



MARTYRS MIRROR. 



"It appears to me that you have fallen unto er- 
ror ?' ' 

Weynken replied : "I cannot help it, my Lord 
and my God, to whom be eternal honor, praise, 
and thanksgiving (Rev. 4:11), has thus given it 
unto me. ' ' 

Ques. ' ' What do you hold concerning the holy 
oil?" 

Ans. "Oil is good for salad, or to oil your shoes 
with. ' ' 1 Tim .4:4. 

In the middle of the week she was brought before 
the Court, and when she came into the hall, the 
monk went up to her, and held the crucifix before 
her face, saying: "Do recant before sentence is 
passed." But Weynken turned from the crucifix, 
saying: "I adhere to my Lord and God; neither 
death nor life shall separate me from him." (Rom. 
8:39.) As she stood before the judge, the monk 
whispered into her ear: "Fall down upon your 
knees, and ask the Lord for pardon. ' ' She replied : 
"Be still: did I not tell you, that you should not 
draw me from my Lord. ' ' 

The Dean of Naeldwijck, sub-commissary and 
inquisitor, read the sentence, in Latin, from a docu- 
ment, and repeating it in Dutch, said briefly, that 
she was found to be in error with regard to the sac- 
rament, and that she immovably adhered to it; 
hence he decided that she was a heretic, and deliv- 
ered Weynken to the secular arm, with the protest 
that he did not consent to her death. He then re- 
tired from the council, together with his two asso- 
ciate ecclesiastics. 

The chancellor immediately read, that she, as 
reported, had been found obstinate, which could not 
be passed by without punishment, and that she 
should be burnt to ashes, and all her property be 
confiscated. 

Then Weynken said: "Has all been done now? 
I beg you all, that if I have harmed or offended any, 
you will forgive me. ' ' 

The monk then said to her: "Now for once kiss 
your Lord and God. ' ' 

She answered: "This is not my Lord." 

As they were leaving the council chamber, the 
monk said to her that she should call upon our 
Lady to intercede for her. 

She replied: "Our Lady is well content in God." 

Monk : ' ' Call upon her. ' ' 

Weynken : ' ' We have Christ, who sitteth on the 
right hand of his Father; he prays for us." (Ro- 
mans 8:34.) 

On her way from the hall to the scaffold or place 
of execution, the monk said: "Behold for once your 
Lord, who died for you." 

Weynken: "This is not my Lord and my God; 
my Lord God is in me, and I in him." 

Monk: "Consider! will you condemn all these 
lambs, and are they all condemned?" 

Weynken: "Not all; judgment belongs unto 
God." (Heb. 10:30.) 

Monk: "Do you not fear the severe judgment of 
God?" 

Weynken : ' ' God comes not to condemn sinners, 
but to give them peace." (Luke 9:56.) 



Monk: "Do you not fear the sentence which you 
must suffer in the fire?" 

Weynken: "No, for I know how I stand with 
my Lord." 

On the scaffold there stood one who said to 
Weynken: "Mother, turn to the people, and ask 
them to forgive you, if you have offended any." 
This she did. Then she assisted the executioner to 
put the powder into her bosom. Here the monk 
again tempted her with the cross; but she pushed 
it away with her hand, turned around, and said : 
"How you tempt me? My Lord and my God is 
above. ' ' She then went gladly, as though she were 
going to a marriage; and her face did not once be- 
token fear of the fire. 

The monk said: "Will you not always and firmly 
adhere to God?" 

Weynken said: "Yes, indeed." 

Monk: "Now you will have to go into the fire; 
do recant." 

Weynken: "I am well content; the Lord's will 
must be done. ' ' 

Monk: "This is not the will of the Lord; the will 
of God is your sanctification." 

The executioner said: "Mother, cleave to God 
and do not suffer yourself to be drawn away from 
him." 

In the meantime this pious heroine went alone 
undauntedly to the bench, and stationed herself at 
the stake at which she was to be burned, saying: 
"Is the bench firm; will I not fall?" 

The executioner then made ready the ropes with 
which he was to strangle her. The woman took off 
her neckerchief or veil, and put the strap around 
her neck. 

Then the monk exclaimed : ' ' Mother Weynken, 
will you gladly die as a Christian ?" 

Ans. "Yes, I will." 

Ques. "Do you renounce all heresy?" 

Ans. "I do." 

Monk: "This is well. Are you also sorry that 
you have erred ? ' ' 

Ans. "I formerly did err indeed, and for that I 
am sorry; this however is no error, but the true 
way, and I adhere to God." 

When she had said this, the executioner began to 
strangle her, which when she felt it, she cast down 
her eyes and closed them, as though she had fallen 
into a sleep, and gave up the ghost, on the twenti- 
eth day of November, A. D. 1527. 



JOHN WALEN, WITH TWO OF HIS FELLOW BRETH- 
REN, A. D. 1527. 

In the year 1527, there was also a faithful brother 
(Rev. 2:10), named John Walen, residing in Wa- 
terlandt, on Crommenies Dijck, and with him two 
of his fellow brethren. These three were together 
brought prisoners, for the testimony of Jesus (Rev- 
elations 2:13; 20:4), by the blood-thirsty papists, 
to Haarlem, and after a little while they were sent 
from there to Gravenhage, where they were exam- 
ined very severely; yet, through the power of the 
Most High (Eph. 6:10; Acts 1:8), with which they 



MARTYRS MIRROR. 



409 



were endued, they patiently endured it; thus val- 
iantly overcoming by faith all their inquisitors and 
tormenters, together with the world and all visible 
things, i John 5:4. On this account the rulers of 
darkness (Eph. 6:12), at said place sentenced them 
to the following inhuman and tyrannous death: 
They were chained to stakes, and a fire built around 
them, and thus they were slowly roasted, until the 
marrow was seen to trickle down from their thigh- 
bones; thus being burned and roasted till death 
came to their relief. After their death the garments 
on the upper part of their bodies were taken off 
piece by piece, the color of the cloth still being rec- 
ognizable. And as they suffered all this for the 
name of Jesus and the word of God, and not on 
account of any misdeed committed, but only in 
order to testify to and confess the firm foundation 
of the truth before this false and adulterous genera- 
tion, the Son of God shall hereafter, when coming 
in his glory, not be ashamed of them, but confess 
them before his Father and his chosen angels, and 
crown them with everlasting glory in heaven. Rev- 
elations 20:4; 1 Pet. 4:14,15; Mark 12:39; Luke 
9:26; 2 Tim. 4:8. 



LEONHARD SCHOENER, A. D. 1528 ; AND AFTER 
HIM ABOUT SEVENTY OTHERS. 

In the year 1528, Leonhard Schoener of Becklas- 
burg was apprehended. He was a minister of God, 
and was well versed in the holy Scriptures, and also 
in the Latin language. He faithfully taught the true 
baptism of Christ and his apostles, the true Lord's 
Supper, and the articles of the Christian faith ; yea, 
the word of God. He also testified against infant 
baptism, the abominable sacrament, and other abom- 
inations of antichrist. He had originally been a 
barefoot friar for about six years, but beholding 
the impurity, wantonness, hypocrisy (Matt. 7:15), 
and viciousness of the monks and priests, and judg- 
ing their lives by the word of God, he left the mon- 
astery at Judenburg, in Austria, and went to Nuren- 
berg, learned the tailor's trade, and then traveling 
about as journeyman tailor, he came to Nulasberg, 
in Austria. There he heard of Balthasar Heubmer 
and his baptism, and learned that a number of the 
same faith formed a little society at Veyen. He 
sought them out, came to them, heard them, and, 
led thither by Oswald, was baptized. After this he 
went to Steyen to work at his trade; where he 
taught and baptized, having been elected teacher by 
them ; and thus teaching and baptizing, he pro- 
ceeded through Bavaria, as far as Rothenburg, in 
the valley of the Inn ; where he was apprehended 
for his faith, disputed much with his opposers, and 
was examined. Previous to this he proposed : that, 
if they regarded his faith and doctrine as wrong 
and heretical, they should produce learned persons, 
doctors, monks and priests, to dispute with him con- 
cerning the matter. Should he, in disputing on true 
scriptural grounds, be found to be in the wrong, 
they should punish him as unrighteous; and for still 
further confirmation of the truth, he offered, in order 
to confirm his assertion and his writings, that, if 



any of the learned could convince him with the truth 
of the word of God, that his doctrine was not con- 
formable to the holy Scriptures, he should, as hav- 
ing been vanquished be severed limb from limb by 
the executioner, and, when deprived of all his limbs, 
have the ribs torn out of his body, until he should 
be dead. But if he should not be able to obtain a 
hearing and disputation, and they should judge and 
put him to death unheard, he asked all the witnesses 
of his death, and all those standing by, that they 
would be his witnesses before God, in His judgment 
at the last day. But by virtue of the mandate of the 
Emperor, and the edict of the King of Hungary 
and Bohemia, he was condemned, delivered to the 
executioner, beheaded, and burnt to ashes, on the 
fourteenth day of January of said year, at Rothen- 
burg, for the testimony of Christ, from which he 
would not depart. After the death of this Leon- 
hard, about seventy persons bore witness with their 
blood in the same place. Leonhard Schoener, 
among others, left the following admonition for the 
consolation of all those who suffer for the name of 
Christ : 

"We beseech thee, O eternal God, incline thy 
gracious ear to us, Lord Sabaoth, thou Prince of 
hosts, hear our complaint; for great distress and 
affliction prevails, and pride has entered into thy 
heritage. And with it many supposed Christians 
have joined, and thus set up the abomination of 
desolation. Matt. 24:15. They rage, and destroy 
the sanctuary of the Christians. They have tram- 
pled it under foot, and the abomination of desola- 
tion is worshiped as God. 2 Thess. 2 : 4. They have 
destroyed thy holy city, overthrown thy holy altar, 
and killed the servants in it, wherever they could 
apprehend them. And now that we remain as a 
little flock (Luke 12:32), they have driven us with 
reproach and disgrace into every country. We are 
scattered like sheep that have no shepherd. We 
have to abandon house and home, and are as the 
night ravens, which lodge in the rocks. Our cham- 
bers are in caves and cliffs, and snares are laid for 
us as for the birds of the air. We go about in for- 
ests, and are hunted with dogs. We are led captive 
and bound as dumb lambs which do not open their 
mouth. Acts 8:32. We are proclaimed rebels and 
heretics. We are led as sheep to the slaughter. 
Many sit in distress and bonds, and their bodies 
have perished. Some have been overcome by the 
severe sufferings, and died without any guilt. Here 
is the patience of the saints on earth: and thus must 
we be proved by suffering. Rev. 13:10. The be- 
lievers have here been hanged on trees, strangled, 
cut in pieces, drowned secretly and openly ; not 
only men, but also women and maidens have testi- 
fied here to the faith that Jesus Christ is the truth 
and the only way to eternal life. John 14:6. Still 
the world is not at rest, but rages like a madman, 
and forges lies against us. They cease not to burn 
and kill. They make the world too small for us. 
O Lord how long wilt thou be silent with regard to 
this? How long wilt thou not judge the blood of 
thy saints? Rev. 6:10. Let it ascend before thy 
throne. How precious in thy sight is the blood of 
thy saints. Therefore we have in all our distresses 



41 



MARTYRS MIRROR. 



a comforting confidence in thee alone, and in no 
other; neither have we consolation, rest or peace in 
the earth. But he that hopes in thee shall never be 
confounded. O Lord., there is no sorrow so great 
that it can separate us from thee ; hence we call 
upon thee without ceasing, through Christ thy Son, 
our Lord, whom thou, out of pure grace, hast given 
us for our consolation, and who has prepared and 
made known to us the narrow path and the way 
unto eternal life. Matt. 7:14. Eternal glory, tri- 
umph, honor and praise be unto thee now and in 
all eternity, and thy righteousness abide forever. 
All nations bless thy holy name, through Christ, 
the coming righteous Judge of the whole world, 
Amen. Acts 17:31. 



HANS SCHL.EFFER AND LEONHARD FRICK, IN THE 
YEAR 1528. 

In the year 1528, Brother Hans Schlaeffer, for- 
merly a Roman priest, but afterwards a teacher of 
the word and Gospel of Christ, a highly gifted man, 
was apprehended at Schwartz, in the valley of the 
Inn, and with him Brother Leonhard Frick. They 
tried him greatly with many severe tortures, and 
disputed with him, through the priests, about infant 
baptism ; but he, orally as well as in writing, showed 
them his defense, as it is commanded, and as it will 
be found, throughout the entire New Testament, 
namely: That the word of God must first be taught, 
and that only those who hear, understand, believe, 
and receive it, are to be baptized. This is the true 
Christian baptism, and no anabaptism. The Lord 
has nowhere commanded to baptize infants; they 
are already the Lord's, and as long as they are in 
their innocence and simplicity, they are not to be 
condemned at all. They also asked him, in what 
the foundation of these anabaptistic sects did prop- 
erly consist. To this he replied: "Our faith, prac- 
tice, and baptizing is founded on nothing else than 
the command of Christ: 'Go ye into all the world, 
and preach the Gospel to every creature. He that 
believeth and is baptized shall be saved' (Mark 
16:16; Matt. 28 : 19); and many other Scriptures." 

They also asked what design lay concealed under 
this anabaptism, since they had thus exhorted them 
to raise a new uproar and sedition. But he replied 
that it had never entered his heart, to make an up- 
roar; neither had he ever approved of it in others; 
yea, he had fled from a house in which they lived 
in contention; which he could prove by all with 
whom he had ever lived. And there is no other de- 
sign concealed under it, than to amend the life, and 
to forsake the vicious ways of the world ; so that in 
the doctrine which he teaches, this is not the least 
commandment, that we are in duty bound to be 
subject to the authorities in all good things; how, 
then, should he raise and purpose uproar and se- 
dition? 

They also desired to know of him, who were the 
true authors and principalsjof these heretical and 
chief sects, as they falsely call them. He told them 
that he knew of no other principal of his faith, than 
the Son of God, Jesus Christ, who is the true Cap- 



tain of the faith. Heb. 12:2. But as regards that 
they are called heretics and seditious sects, he re- 
ferred them to the complaints of the Jews against 
Christ before Pilate, and the complaints against the 
apostle Paul, before Felix the Governor. Matthew 
27 : 1 ; Acts 24 : 2. 

He was likewise asked what had caused and in- 
duced him to forsake his office as priest. Concern- 
ing this he told them, that he had done it for con- 
science' sake, because he knew that he was in the 
place of a prophet, and believed that God had sent 
him. 

They would also know of him, who had told him 
to go into Germany, to plant the evil seed of Ana- 
baptism. He told them, that no one had ordered 
him thither; but that, since he had no abiding place 
as yet, and had to go about in misery, he came 
there to one of his friends, with whom he staid, 
and thence came to Schwatz, where he was appre- 
hended, according to and for the will of God. As 
to the evil seed of which they spake, he knew noth- 
ing at all; he intended nothing evil, but much rather 
the pure divine truth . 

After this and other things, when he had been in 
prison for some time, and could not be moved, he 
and his fellow-prisoner and brother were condemned 
to death, and executed with the sword at Schwatz, 
thus testifying with their blood to the divine truth . 
He left the following admonitory thanksgiving to 
his brethren in Christ: 

"O God, I beseech thy grace; do not impute to 
me my sins, since Christ atoned for them before 
I was born. Rom. 5:10. I was thine enemy, and 
thou hast loved and graciously accepted me, and 
given for my redemption the innocent blood of thy 
beloved Son (1 Pet. 1 : 19), though I still experience 
in me much molestation from remaining sin, which 
rises in my flesh. For when I would do good, evil 
is present with me. Rom. 7:21. For this cause 
I am sorrowful, and may well sigh and exclaim with 
the apostle Paul: O wretched man that I am ! who 
shall deliver me from the body of this death ? 
Romans 7 : 24. And I must reply to myself and 
say: But thanks be to God, which giveth me the 
victory through Christ. Thou art my comfort; for 
if I thus believe with the heart, I can not be con- 
demned. The spirit is willing and ready, but the 
flesh is weak, so that it cannot fulfill the law of God, 
until Christ strengthens us with his Spirit. Where 
human laws reign on earth, there the distressed 
minds are seduced; yea, where Christ Jesus is not 
the sole Ruler, that which he does not build, is 
always torn and broken; and no building can stand, 
which he does not uphold. Though the world 
highly esteems other things, they are contemned 
before God; and hence we all pray together, young 
and old, great and small, that thou, O God, wouldst 
have compassion upon us, and send us poor chil- 
dren faithful shepherds and stewards of thy gifts 
(Matt. 9:38), that all human doctrine may be rooted 
out; for it is time to truly repent and forsake evil; 
for the severe judgment of God is at hand. Mark 
1:15. Hence let us take our refuge to the chastise- 
ment of our Father, and submit ourselves in obedi- 
ence, that he may chastise us as his children. The 



MARTYRS MIRROR. 



411 



world is blinded, does not know the Christian 
life, abominates it, flees the cross, and thinks it is 
enough, if they can talk finely of the Christian life, 
but do little in deed. 

"But, my brethren, he that would be a true 
Christian, must put on Christ (Rom. 13:14), and 
resemble him in his humble form while on earth, 
and be of good cheer in everything which happens 
to him in this world. No external semblance of lov- 
ing Christ, and of suffering for his name, avails 
here; we must not be ashamed of him. who first 
loved us (1 John 4: 19), and gave himself for us to 
an ignominous death. It is in truth not otherwise, 
than that judgment must first begin at the house 
of God. 1 Pet. 4: 17. Thus the Holy Scripture is 
now fulfilled, so that the punishment with which 
the world is to be visited, is ready and at hand; 
hence no one ought to be negligent; for the sword 
is drawn, the bow is bent, the arrow laid upon it, 
and aim is taken. 

By this I do not mean that we are to seek any 
other refuge, than to accept the chastisement of the 
Father, as has been said above; by which he refines 
us for that whereunto he has sealed us, that we may 
be assured of the eternal and imperishable kingdom 
with him, and forever to possess it with him in 
life everlasting; to this may God strengthen us all. 
Amen." 



would here bring his gift to the altar, and remem- 
bers that his brother has aught against him, must 
leave his gift at the altar, and first go and be recon- 
ciled to his brother, and then come and offer his 
gift. Matt. 5 : 23, 24. Therefore, I beseech thee, 
O God, graciously to forgive those who put me to 
death. I commend my spirit and soul into thy 
hand, O God; deliver me out of all my distresses, 
i and never turn away from me; deprive my flesh of 
all its power, that I may overcome and be victorious 
in thee. Amen." Rev. 2:11. 



LEOPOLD SCHNEIDER, A. D. 1528. 

This Leopold Schneider was beheaded as a pious 
witness of the suffering of Christ, for the truth, at 
Augsburg, A. D. 1528. He left the following ad- 
monition for the comfort and instruction of others: 

"My God, I will praise thee in my last hour, thee 
who art high above in heaven, I will praise thee 
with heart and mouth, for thou art worthy of it; 
strengthen my faith (Luke 17:5), now that I must 
go on this pilgrimage of suffering; remember me in 
mercy in this severe conflict. I commend my spirit 
into thy hands (Luke 23:46); in thee I rejoice. 
Christ, help me to stand in my sufferings. Heavenly 
Father, forgive them, for they know not what they 
do. Because I cannot forsake thy word, I am hated, 
and they seek to separate my body from the soul. 
Therefore I call upon thee, O God, for gracious 
help; I trust in thee, for I have no other comforter. 
That which is so clearly written, Mark 16: 16: ' He 
that believeth and is baptized shall be saved,' can 
certainly not be contradicted by any one ; hence 
it is to be heeded. O ye blind, why are you troubled 
and grieved because the command of Christ is ob- 
served? acquaint yourselves with the holy Script- 
ures, and you will find what Christ the Son of God 
has commanded us to do. I beseech you all, be- 
loved brethren and sisters, that you would firmly 
trust in God, and let not my bitter death grieve 
you; for God will richly reward it; we must once 
take our leave of this vale of sorrow. The Scripture 
clearly declares, that he who would have laughing 
and joy here, shall hereafter mourn and weep. 
Luke 6 : 25; we must suffer here with patience; the 
Lord grant that it be done innocently. . He that 



EIGHTEEN PERSONS BURNED AT SALZBURG, IN THE 
YEAR 1528. 

These eighteen persons, besides many others, 
were kindled with zeal in the fear of God, and had 
turned to God from the world and its idolatry, and 
been baptized upon faith in Christ, entering upon 
obedience towards his holy Gospel. This the ad- 
versaries could not endure ; these eighteen were 
therefore apprehended, and finally,, as they, under 
many tortures, piously adhered to their faith, were 
all sentenced to the fire, and burned, on the same 
day, at Salzburg, about the year 1528. They left 
the following as a memorial: 

"O God of heaven, watch over thy sheep; who 
are such a little flock, that they may not depart 
from thee, or be led astray. Keep them under thy 
protection, and deliver them from this lamentable 
distress; for the beast pursues them even unto death, 
which they must suffer, for they are thrown into 
severe prisons, where they, in the death of the 
dungeon, sing praises unto the Lord, and magnify 
him with heart and mouth. Acts 16 : 25. O Lord, 
have compassion therefore, and let this our com- 
plaint come before thee. Come quickly, and help 
us poor children, and sustain us in thy will. They 
would drive us from thee, and they beset us very 
hard with their great power and pomp. O God, 
grant us thy divine power; we have no other Lord 
in heaven and earth, than thee. 1 Cor. 8 : 6. Grant 
us what we desire of thee. The Lord Christ sends 
out his messengers, and through them offers us his 
heavenly kingdom, which is derided by the world: 
but we have accepted the Lord's kingdom and his 
grace with great joy and satisfaction; therefore the 
priests roar and rage against us, and terribly hate 
us. They have greatly hid the truth for more than 
five hundred years, and seduced the multitude of 
men with false doctrine: they trample the word of 
God under their feet, and it is despised by them. 
O Lord, grant that they may amend their steps and 
do thy will. 

And is that which has been witnessed at Salzburg 
not a lamentable matter ; namely, that eighteen 
persons were burned together on the same day, 
only for the doctrine of Christ, whom they con- 
fessed to be the only Lord? They would not honor 
the image, nor worship the beast. They would not 
receive their words, nor the mark of antichrist into 
their hand or on their forehead. Therefore they 
could neither buy nor sell in the land; but they ad- 
hered to Christ, and received his mark, and their 



412 



MARTYRS MIRROR. 



names are written in the book of life (Ps. 69 : 28) ; 
as Christian soldiers they, through grace, obtained 
the crown." 2 Tim. 4 : 8. 

Thus they were burned with fire, and are now 
awaiting everlasting joy. 



WOLFGANG ULMAN, A. D. 1 528. 

Wolfgang Ulman, a celebrated and excellent man 
in matters of faith, after maintaining and practicing 
the faith for some time, was burned, together with 
his brother and ten other persons, all steadfastly 
testifying to their faith with death, at Walzen, about 
the year 1528. 



HANS PRETLE, A. D. 1528. 

Subsequently also Hans Pretle, who had been a 
preacher, but had afterwards become a minister of 
the church of Christ, having exercised his ministry 
for a time, and pointed many to the knowledge of 
the Gospel, was burned for the testimony of Jesus 
Christ. Rev. 6 : 9. 



LITTLE HANS OF STOTZINGEN, A. D. 1528. 

Little Hans of Stotzingen, having been in prison 
for a time, for the evangelical truth, at Zabern, Al- 
sace, was finally condemned to death, about the 
year 1528. On his way to the place of execution, 
he addressed the following admonition to the people, 
and was then beheaded with the sword. 

' ' In our extremity we now begin to cry unto our 
God, to deliver us from all our distress, that our 
hearts may offer up to him a pure sacrifice accept- 
able in his sight. Rom. 12 ; 1. The sacrifice which 
I mean is my whole body, life, skin and bones, and 
also wife and children. We are willing to offer up 
all our members, love impelling and constraining 
us. Pharaoh would fain prevent and alter this; but 
we care not for it, and have not the least desire to 
desist from it, but to bring the offering before the 
Lord, and to press our way through with his assist- 
ance (Matt. 11:12); he will aid and succor us. 
Come hither, beloved brethren, let us valiantly take 
hold of the matter: We are now members of Jesus 
Christ (Rom. 12:4, 5); he is our Captain (Ephe- 
sians 1 : 22) ; he has prepared a glorious crown, 
with which he will crown those who shall persevere 
unto the end. Matt. 10:12. Be of good courage 
and undaunted, thou worm Jacob. Isa. 41 : 14. The 
Red Sea shall stand open; if Pharaoh will pursue 
thee, he will perish in it. Thou little flock, be not 
afraid, for it is but a little while here, and our flesh 
is of no consequence. But in the city which God 
has prepared us in the everlasting kingdom, we 
shall be as the angels of God. Heb. 11 : 10: Mat- 
thew 22:30. Who can estimate their value? This 
God has promised us; yea, through his child Jesus 
Christ he promises us much comfort and joy, and 
everlasting rest, if we continue steadfast in him. 
But we must also drink the cup of suffering, and 
suffer with his Son Christ Jesus (Matt. 20 : 23), and 



he will deliver and well succor us. Though the 
heathen slay us, he will not forsake us, but break 
their power in pieces, snatch us out of their hand, 
and through grace gloriously crown us. God is the 
Lord who can protect. He is also our shield (Gene- 
sis 15:1), since we have him for a Father, who is 
so good and gracious; that though men drive us 
away from them, yet will we always adhere to him . 
His great power is over us, and he does not suffer 
them to faint, who keep his covenant ; therefore, 
though we be defamed and accused, rejoice over it 
in your hearts. Have confidence in God, and he 
shall help you. Therefore fear neither pain nor 
death . I give praise and thanks to my God, that 
I have become a sacrifice. I have long longed for 
it, for to die is gain for me. Phil. 1:21. God, 
let me partake of the sacrifice of thy Son Jesus 
Christ. Amen." Heb. 9: 14. 

Thus he offered his neck, and was beheaded for 
the testimony of Jesus Christ. Acts 1:8. 



THOMAS, BALTHASAR, AND DOMINICUS, A. D. 1 528. 

In the same year 1528, Thomas and Balthasar, 
both ministers of the Gospel, and with them one 
Dominicus, were apprehended, condemned to death, 
and burned, suffering it very steadfastly, for the 
faith and the divine truth, in the city of Bruenn, in 
Moravia. But before they were apprehended, they 
advised the council, that they should take care and 
not shed innocent blood, for God would not let it 
go unpunished. Jer. 7:6. One of the council, named 
Thomas Pelzer arose and did as though he were 
washing his hands, saying: "Thus shall I wash my 
hands in their blood, and think to do God service." 
John 16:2. But a few days after the judgment of 
God came upon him. He was found dead in his 
bed, beside his wife; and thus by his sudden death, 
was not permitted, to see the death of these pious 
persons, which struck terror into the hearts of 
many. 

Brother Bastelwart well knew this Thomas Pelzer, 
who died so suddenly; and also Brother Andrew 
Gauper was acquainted with the circumstance. 



HANS FEIERER, WITH FIVE BRETHREN AND THREE 
SISTERS, A. D. 1528. 

About this time also Hans' Feierer, a minister of 
the word, and five of his brethren or fellow believers 
were condemned and burned for the faith and divine 
truth, at Munich in Bavaria; there three sisters, 
wives of three of them, were drowned, and boldly, 
cheerfully, and gladly surrendered their lives, being 
willing much rather to lose this temporal life, than 
to desist from what God had given them to know. 
They gave up a miserable life, in due time to find 
another (Matt. 10:39; 24:13; Rev. 2:10), with 
Christ, and with Abraham, Isaac, and Jacob, and 
all the saints and pious, in the kingdom of God, 
which is promised to all those who endure to the 
end. 



MARTYRS MIRROR. 



413 



THREE BRETHREN AND TWO SISTERS, A. D. 1528. 

A. D. 1528, Three brethren and two sisters were 
put in prison at Znaym, in Moravia. There was a 
Judge at Znaym, called Sir Louis, who greatly 
hated the brethren, as was manifest in the imprison- 
ment of these brethren and sisters. With stern 
words he asked the council what they intended to 
do with the Anabaptist heretics, since they had a 
royal command and mandate, and yet did not have 
them executed. He said he would himself go to the 
king, and inform him of their disobedience; but if 
they would have them executed, he would draw the 
wood to burn them, with his own horses. There- 
upon the council answered and said: " Dear Sir 
Louis, we will commend them to thee; do with them 
as you please; it is committed to you. Then he had 
the wood drawn with his own wagon, and caused 
the three brethren and two sisters to be burned, who 
were thus speedily executed, paying unto God, who 
permitted this true burnt offering, the vow made in 
baptism, and fighting unto death for the divine 
truth confessed. 

This Louis, actuated by the hatred and envy of 
the old serpent, was not yet satisfied with the blood 
of the pious and innocent sheep of the Lord, and 
had to fill up the measure of his judgment. He 
commanded money to be given to those who should 
tell him where the brethren assembled. A house 
having been pointed out to him, he took baliffs and 
watchmen, and went with them to the place. There 
Judge Louis stepped unawares into an opening be- 
fore the house, used for letting down wine, and 
sprained his foot. He fell down and cried piteously 
that they should lift him up, and let the rascals go. 
The brethren heard the noise, and escaped from the 
house. After this Louis took sick unto death, and 
as he lay there in his agony and severe sickness, he 
suddenly began to exclaim : " O the Baptists, the 
Baptists!" He spoke nothing else, but repeated this 
cry innumerable times. Finally he roared like an 
ox, and like a wild beast and bit his own tongue, 
that foam and blood ran out of his mouth, so that 
his wife and children could not stay with him; only 
his servant woman, who was attached to him, re- 
mained with him until he was strangled in his own 
blood. This servant woman related the circumstan- 
ces to Brother Bastelwart, who was a minister. 
All his kindred do not like to have it spoken of; 
and it was a common saying among the people that 
he had shed innocent blood. Prov. 6:17; Jer. 7:6; 
22:3. And thus God has often (more than is shown 
in this book, or can be related) checked the wicked 
with like examples, that thereby his work might 
make the greater progress among his people, to his 
praise, and to the salvation of many who seek that 
which is right, and the amendment of life; for if 
God had not always sustained his work, the enemy 
would in the course of time, have extinguished it, 
and not have left one spark or germ of truth re- 
main; but this God does not permit him to do. 



mark. They were condemned for their faith, and 
taken in bonds out of the city, to the place of exe- 
cution; but they were glad and of good cheer, and 
said: "This day we will suffer in this place for the 
word of God, and offer to him our sacrifice." 
Rom. 12:1; 2 Tim. 4:6. They also earnestly ad- 
monished the lords of Brack, that they should 
know that they rendered themselves guilty of inno- 
cent blood. A ring having been formed, they all 
knelt down (Acts 7:60; 20:36), and earnestly 
prayed to God; that they might now finish this 
their evening sacrifice. They then arose and sub- 
mitted to the sword . The executioner was sad ; for 
he did not like to do it. The youngest of them all 
entreated his brethren, that, since he felt of good 
cheer and bold, they should let him suffer the first 
pain; he then kissed them, and said: "God bless 
you, my beloved brethren; to-day we shall all be 
together in Paradise." Acts 23: 43. Thus these nine 
brethren were beheaded in a green field; they were 
so undaunted that it was astonishing to behold it. 
They knelt down; and thus poured out their blood 
through the smiting of the sword. The three sisters 
were drowned ; they would in no wise depart from 
God and his truth. The youngest one laughed at 
the water; which was seen by many a one there. 
Some held that the devil had hardened them; but 
others were moved in their hearts, so that they con- 
fessed that God must have given this, since other- 
wise it could not be possible. Thus they valiantly 
testified to the holy and divine truth . 



NINE BRETHREN AND THREE SISTERS, A. D. 1528. 

In this year 1528, nine brethren and three sisters 

were apprehended at Brack, on the Mur, in Steyer- 



VILGARD AND CASPAR OF SCHOENECK, ABOUT THE 
YEAR 1528. 

These two were beheaded for the truth, at Ries, in 
the Fluchtthal, near Brixen, and thus died as faithful 
witnesses of Christ, leaving the following admoni- 
tion to their brethren : 

' ' Hearken, all of you, and take to heart, that 
God will visit all sinners great and small, who now 
despise him and revile his name, and do not con- 
sider their sinful life. God shall speedily awaken, 
and deliver his children. If we consider the doctrine 
of the prophets, we see that this is the last time, and 
in this time God calls upon all men that they should 
turn unto him (Is. 45:22), live according to his 
will, and keep his commandments; and that if they 
do this, his wrath shall cease, and he will be their 
God and Father; for God, because of his great 
goodness, is longsuffering in his judgment; there- 
fore beware of sin, and do not follow the devil; but 
free yourselves from unrighteousness, and your God 
will not forsake you in this last hour; for God is 
rich and gracious, and with him there is much grace; 
he willingly forgives the sinner who will forsake his 
sins, who believes in Christ, and calls upon his 
name; to such he will not only, through grace re- 
mit his sins, but also freely give him the eternal re- 
ward. Heed well these things, O ! all of you who 
belong to the Church of Jesus Christ, and have be- 
come children of God. Praise God with shouting, 
young and old, great and small; you who have be- 
lieved his word, love God as his dear children, and 



414 



MARTYRS MIRROR. 



walk before him with pure hearts, and you shall 
never be forsaken, but he will ever preserve you. 
O God, who art rich in grace, keep us thy children, 
that we may hold to thee, and that those who have 
come to thee, may not be confounded; lead them 
diligently with thy right hand into the promised 
land, the eternal heavenly kingdom. O God, honor 
be unto thee in thy high throne, who hast given us 
Christ thy Son, and imparted divine grace to us, 
by which we now confess thee with heart and 
mouth, and are not ashamed to call them our 
brethren who call upon thee in truth as their Father. 
Praised be thy holy name, Amen." 

Note. — Sebastian Franck relates that the Ana- 
baptists in the beginning increased by many thou- 
sands, so that the world feared that they would 
cause an uproar; but of this, as I hear, he writes, 
they were found innocent and, were persecuted with 
great tyranny; first especially in popedom. They 
were forcibly imprisoned, and tormented with the 
sword, fire, water, and manifold imprisonments, so 
that within a few years very many were put to death, 
Some compute the number of those put to death far 
more than two thousand. They were put to death 
in many places; at Ensisheim alone about six hun- 
dred were slain, all of whom patiently and steadfastly 
suffered as martyrs. 

Compare the account of Seb. Franck, Chron, 
fol. 55, 109, with the old Offcr-boeck, lib. 1. Leonlu, 
lib. 7; also Chron. van den Ondergang,p. 1025. 



SIX PERSONS AT BASEL, A. D. 1 529. 

In the year 1529, those of Basel imprisoned nine 
of those who were baptized according to the com- 
mand of Christ; six* of whom, as they write, were 
banished. 

They further write, that at Bomburg, a castle in 
the dominion of Basel, some of the chief Anabaptists 
were imprisoned by one Bartholomew Sincken who 
was castellan there. However, what they ultimately 
did with them, the record does not state. Compare 
this with the account in the preface to the Offer-boeck 
der Doopsgesinde, of the year 1615, letter Y, p. 2. 



HANS LANGMANTEL WITH HIS MAN-SERVANT AND 
MAID-SERVANT, A. D. 1529. 

Hans Langmantel, a wealthy citizen and of noble 
descent, during the re-establishment of the churches 
in Germany, received with his man-servant and 
maid-servant the truth of the Gospel, and, kindled 
with zeal, they believed the truth, forsook their sin- 
ful life, and were baptized upon their faith in Christ 
Jesus, for the remission and forgiveness of their 
sins; on which account all three were imprisoned, 
and, after enduring many assaults and torments, 
they were finally put to death for their faith, which 
they constantly confessed. Hans Langmantel and 
his man-servant were beheaded with the sword, 



* After many disputations three of the nine apostatized; the rest 
remaining steadfast, were banished. 



while the maid-servant was drowned in the water. 
When they were still in severe confinement they 
sent the following, as a thank offering and prayer to 
God, which they made use of in prison, to their 
brethren, for consolation, admonition, and as a me- 
morial, about A. D. 1529. 

"O God, our heavenly Father, come with the 
power of thy Holy Spirit, that thou mayest rejoice 
our mind, heart and soul ; give all three of us a 
manful heart, that in this anguish we fight and over- 
come. Rev. 2 : 7. Hold us with thy right hand, 
for thou art our strength; fight the battle for us 
(Ex. 14 : 14), and watch over us in distress, that we 
may stand in the conflict, and not go back when it is 
at its height. Therefore, O Lord, keep watch over 
us, and take care of us in this extremity, now that 
the wicked rise up against thy word, and would 
drive us from it. O God, preserve us in thy keeping, 
that we may not faint and abandon thy word. Let 
us enjoy the faithfulness which thou hast shown us 
through thy Son Jesus Christ; and in order that we 
may always earnestly contemplate this, send us thy 
Holy Spirit, and kindle in us the fire of thy divine 
love; lead us, thou who didst teach it in deed, that 
we may also exercise ourselves therein, and observe 
and practice it as thy dear children, that this gift 
may come upon us, and that, even as we are called, 
we may by it order our lives in this thy truth, 
maintain peace and unity, and love one another in 
truth with a pure heart. To this end, O God, let 
the light of thy divine glory illuminate us, that we 
may walk in it. O Lord, keep us in it as thy dear 
children, and let us never became obscured by the 
abominable darkness of this world, which has gained 
the upper hand with all unfaithfulness, and which 
will be followed by death. But thou, our Father, 
dost love equity. In thee there is no darkness 
(1 John 1:5); but the world is hardened with it. 
But thou art the eternal light, which penetrates the 
darkness; that we may no longer be children of the 
night, but children of the day. Watch over us with 
thy Holy Spirit, and teach us thus to go on in this 
light with delight and joy according to thy divine 
nature. 

"O God, we beseech thee for one thing more: 
Send us to this end thy Holy Spirit, endue us with 
his power, renew our hearts, and make us strong in 
thee, that we may obediently hear thee in thy obe- 
dience, and praise thy name. When this world 
rises, and opposes thy words, so that our soul sighs 
to thee in all severe distresses by which they seek to 
tear us away, then, O Lord, grant us to look to 
thee for aid, and help us to overcome. Grant, Lord, 
that we may not stain ourselves by any sin or guilt, 
and take from our flesh the fear by which they 
would draw us away, and stop us in this work; 
that, when they shall lead us to death, we may not 
waver in the conflict, but may go to meet thee with 
all the pious in the true, adorned wedding garment, 
at the marriage feast, prepared for thy Son, when 
he shall receive his bride with everlasting joy and 
delight. Lord, assist us in every anguish and dis- 
tress, and in the pain of death ; give us the heavenly 
bread ; send us thy Comforter, for God is the Com- 
forter of the miserable. He makes the poor rich, 



MARTYRS MIRROR. 



415 



and strengthens the feeble; he can refresh the weary 
and give strength to the faint, that they may come 
to thee. Through thee they overcome, who have 
now entered the conflict, to fight for the truth. In 
Christ, thy Son, help us to win the field on this 
earth, yea, in him alone. Be thou alone our Helper, 
protect us with thy sword, that we may together, 
as thy heroes, obtain the crown, and be forever 
with thee. Amen." 



GEORGE BLAUROCK, AND HANS VAN DER REVE, 
A. D. 1529. 

About this time, George, of the house of Jacob, 
called Blaurock, having for about two or three 
years, in Switzerland, but particularly in the earl- 
dom of Tyrol, whither he had gone, spread and pro- 
claimed the doctrine of the truth, that he might put 
his talent to use (Matt. 25 : 15), and by his zeal for 
the house of God be a means of salvation, was appre- 
hended with his companions, at Gusodaum, con- 
demned for the faith, and burnt alive not far from 
Clausen, for these articles, namely: That he had 
forsaken his office as priest, which he had formerly 
exercised in popery; that he disregarded infant bap- 
tism, and taught people a new baptism ; that he 
rejected the mass; that he likewise rejected the con- 
fession of the priests as founded by them, and that 
the mother of Christ is not to be invoked or wor- 
shiped . For these reasons he was executed, and laid 
down his life, as behooves a soldier and hero of the 
faith. On the place of execution he earnestly spoke 
to the people, and pointed them to the Scriptures. 

The love of the truth having begun to burn among 
the nations, and the fire of God having thus started, 
many were put to death for the testimony of the 
truth, in the earldom of Tyrol, especially in the 
following places : In the Gusodein district: at Clau- 
sen, Brixen, Stertzing, Balzen, Neumark, Katren, 
Terlen, Gundersweg ; in the valley of the Inn ; at 
Imst, Petersberg, Stejen in the Spruckthal, Schwatz, 
Rattenburg, Kufstein and Kitzbuehl. In these places 
a great multitude of believers constantly testified 
with their blood to the truth, through fire, water 
and the sword. Thus the people of God, as well as 
the great persecution increased daily. Jacob Huter 
became one of the overseers and teachers in the 
earldom of Tyrol, and not long after, with his peo- 
ple, united with the church which was in Moravia. 
After Jacob Huter removed with his people from the 
earldom to Moravia, partly compelled by great per- 
secution, the tyranny in the earldom of Tyrol became 
daily more vehement; so that the pious had but few 
places where they could remain and many of them 
were apprehended, and put to death in various ways, 
for the faith. To this end the priests violently and 
furiously proclaimed from the pulpit, that care 
should be taken, to ferret them out, and to destroy 
them with fire and sword. Much money was also 
repeatedly offered and promised to those who should 
inform against them ; by means of which they were 
several times betrayed. They were sought in every 
way, in forests and in houses, wherever their pres- 



ence was suspected ; in every place, also in closed 
gardens, which had to be opened, or they would be 
broken open, and searched. There was a Judas, 
called Prabeiger, who made use of his subtle arti- 
fice, thinking to obtain a large reward. He went to 
the authorities, and betrayed them all, bringing 
with him bailiffs and children of Pilate, with swords, 
spears, and staves, and went before them, just as 
Judas the traitor did, Matt. 26:47. They caught a 
great number, and dispersed the rest. Not long 
after, when they again assembled, another Iscariot, 
called George Frueder, manifested himself. He went 
to the priests, saying that if they would pay him, he 
would go, and none of the. brethren should be able 
to conceal himself from him. Then the priests, the 
generation of the scribes and Pharisees, gave him 
money and good wages, and also a letter. This 
rogue then went out, assumed the form and sem- 
blence of an angel, and visited now and then such 
as he suspected of having knowledge of this matter. 
He inquired everywhere in the Pusterthal, where 
the brethren were, and how he could find them, 
desiring assistance to this end. With much weeping 
the rogue made this request, pretending that he 
could not rest until he were with them. Thus he 
deceived them, so that he finally came to them. He 
appeared before them very sad, humble and tender. 
As one who seeks to repent and to amend his way. 
He then very suddenly said : ' ' My brethren, grant 
me this, and wait a little while, and I will go home 
and fetch my wife and child. ' ' Many thoughts came 
to the minister and he said to him : "If you are 
false of heart, and your intention evil, God will cer- 
tainly find you, and you shall speedily bring down 
his judgment upon you." But he said: "O no, 
God preserve me from that ; come with me into my 
house." Thus he went away, and hastened to the 
judge, the magistrate, and the priests, who came 
with force, with swords and sticks, and appre- 
hended the brethren and sisters. 

Several other villians of this class manifested them- 
selves, especially one whose name was Peter Lantz, 
and one named Pranger. Some went about by night 
with much craftiness, acted in the same manner, 
and went to places and houses where they expected 
to find of these people; but God gave them the 
recompense which they deserved, so that they might 
have wished that they had never been born. 

Besides the abovementioned George Blaurock, 
there was also one Hans van der Reve; both of whom 
belonged to the number of those who sincerely 
received the truth of the holy Gospel, and helped 
found and build the Christian church, in the time 
when the truth had long been obscured in popery 
and by other errors. And when they had thus for a 
time faithfully exercised their ministry, edified 
and instructed many, and put their talent effectually 
to usury (Matt. 25 : 15), they were finally appre- 
hended by the envious children of Cain, and burned 
at Clausen, in Etzlandt, A. D. 1529. 

And in order to show that In all this they rejoiced 
in God, and also sought to console and strengthen 
their brethren, they left them the following me- 
morial. 



416 



MARTYRS MIRROR. 



' ' Lord God, I will praise thee now and until my 
end; because thou hast given me faith, by which I 
have learned to know thee. Thou sendest to me thy 
divine word, which I am able to find and perceive 
that it is from pure grace. From thee, O God, have 
I received it as thou knowest. I firmly hope that 
it will not return unto thee void. Is. 55:11. O 
Lord, strengthen my heart to this. My heart re- 
joices because I know thy will. When I felt the 
heavy load of sin in me, which exceedingly troubled 
me (Ps. 38 :6), I would have had to perish and suf- 
fer everlasting pain, hadst thou, O God, not come 
to me with the word of thy divine grace. Acts 
10:37. F° r this I will now magnify and praise thy 
glorious name forever, because thou dost always 
show thyself a merciful, dear Father. Cast me not 
off, but receive me as thy child. Therefore I cry 
unto thee, help, O Father, that I may be thy child 
and heir. O Lord, strengthen my faith (Luke 
17:5), else, if thy help should not succor me, my 
building should soon fall. Do not forget me, O 
Lord, but be with me always; thy Holy Spirit pro- 
tect and teach me, that in all my sufferings I may 
ever receive thy consolation, so that, valiantly 
fighting, in this conflict, I may gain the victory. 
1 Cor. 9:25—27. 

' ' The enemy fights a battle with me in the 
field in which I now am; he would fain drive 
me from the field. But thou, O Lord, givest 
me the victory. He ran against me with sharp 
weapons, so that all my limbs quaked before the 
false doctrine and their constraints. But thou, O 
Lord, hadst compassion upon me, and didst help 
me, thy son, poor man, with thy grace, and power- 
ful hand, and madest me to overcome. O God, 
how soon didst thou hear me; thou speedily earnest 
with thy help, and turnedst back mine enemies; 
therefore I will sing praises unto thy name in my 
heart, and forever spread abroad the grace which 
has come to me. 

" Now, I pray thee, Father, for all thy children; 
preserve us all forever from all the enemies of our 
souls. I must not trust in the flesh (1 Peter 1 : 24), 
which perisheth and abideth not ; but I will firmly 
trust in thy word (Ps. 115:9), this be my consola- 
tion, on which I rely; it shall deliver me, from all 
my distresses, to everlasting rest. The hour of the 
last day, to which we all must come, is at hand. 
Dear Lord, help us to bear the cross to the destined 
place, and turn thyself to us with all grace, that we 
may commend our spirit into thy hands. I sincerely 
pray thee for all our enemies, O Lord, however 
many there may be; do not lay their sins to their 
charge; Lord, I entreat this according to thy will. 
Acts 7:60. And thus we (I George Blaurock, and 
Hans von der Reve) will depart in peace. May the 
good God through grace lead us into his everlasting 
kingdom, as we firmly trust that he will, and finish 
his holy work in us and give us strength to the 
end, Amen." 

This evidently came to pass, when these two so 
steadfastly and boldly died and were burned, for the 
truth. 



HERE FOLLOWS ANOTHER CONSOLATORY ADMONI- 
TION LEFT BY GEORGE BLAUROCK TO 
HIS DESCENDANTS. 

God administers a righteous judgment (Ps. 7:1.1; 
Rom. 2:5), which no one can set aside, and him 
who does not his will, he will judge. But thou, O 
Lord, art good, and sufferest thyself to be found 
gracious, and all those who use diligence to do thy 
will, thou acceptest as thy children. We justly give 
praise and thanks to thee, through Jesus Christ, for 
all thy benefits and goodness, and beseech thee to 
preserve and guard us from sin. The sinner in this 
life brings a severe judgment upon himself, which he 
shall hereafter regret; for though God faithfully 
warns him, yet will he not forsake his sinful life; but 
when the Lord shall come in his glory to judge, then 
shall the sinner repent ; for no excuse will then 
avail. 

He now causes his divine word to be published, 
and instructs men, that they should turn from their 
sinful life, believe in Christ, be baptized upon faith, 
and obey the Gospel. Therefore, ye children of 
men, forsake your sins, and remain no longer hard- 
ened, sick, wicked and blind; now that you can find 
the physician, who can heal all infirmities, and avail 
yourselves of his help without money. Matt. 9:12. 
O, how awful will it be with the sinner who now re- 
fuses help and counsel, when he shall be sentenced 
by God into everlasting pain, where he will have to 
remain and suffer forever and ever. Matt. 25 : 46. 
But thou, O Lord, art a righteous God. Thou 
wilt deceive no one, but wilt preserve those that 
sincerely love thee, from the second death. 

Thou, O Lord, art a strong God, who will cast 
into hell, which has now opened wide her mouth, 
all the wicked and those who hate and afflict thy 
children. But thy mercy is great over those who 
repent, and thou, through Jesus Christ, forgivest 
their sins. This is what God requires : that the 
whole human race should fear and love him, that 
they should follow his Son Jesus Christ, and observe 
his divine doctrine. But when the sinner is exhorted 
to the love of God, he shows by the deed that he con- 
siders it a mockery; for this however he shall pay 
dearly, for God can not be deceived by appear- 
ance. 

Antichrist threatens those who fear God with 
great severity and ignominy. Therefore we beseech 
thee, O Lord, strengthen thy feeble vessels: but we 
know, that if we patiently endure all this for thy 
namesake, thou, in thy faithfulness, wilt not forsake 
us ; but dost renew and strengthen us daily, that 
we may continue on thy narrow way. Matt. 7:14. We 
cry to thee through Christ, for the sake of his bitter 
suffering (Is. 53), in which we recognize thy faithful- 
ness and love ; and this consoles us on our pilgrim- 
age. Do not forsake us, thy children, henceforth 
unto the end; but constantly offer us thy Fatherly 
hand that we may finish our course; for when we 
have finished our course, the crown is prepared by 
the young man (2 Esd. 2:43) who hung on the 
cross for us, on which he suffered greatly for our 
sakes. Grant, O Lord, that we may be thankful, so 



MARTYRS MIRROR. 



417 



that we may joyfully behold thee, our Father. O 
Father, through grace thou didst choose us, and 
didst not despise to put us into thy work; grant 
that, when the evening comes, that we may receive 
the hire with rejoicing. Matt. 20: 1, 8. 

Through Christ thy Son make us ready for the 
heavenly supper, and clothe us with thy Holy 
Spirit. In that supper, thy Son, our Redeemer, 
shall serve us at the table. Luke 12:37. O, how 
blessed are they which are called to this supper 
(Rev. 19:9), and who in all sorrow adhere to 
Christ unto the end, even as he steadfastly suffered 
for us on the cross; and thus it is with all his follow- 
ers on the earth ; and all who shall keep their wed- 
ding garment undefiled to the end. Upon their 
heads the young man shall set crowns. But he who 
is not clothed with this garment, when the King will 
inspect his guests, shall be sternly reproved, bound 
hand and foot, and cast into outer darkness. O 
Lord, give us true love so to walk, that when we 
come we will not find the door closed, as was the 
case with the foolish virgins, who had no oil in their 
lamps, and said: "Lord, open to us," but could 
not go in : but that we may happily watch with the 
five wise virgins, and may also enter into the glori- 
ous marriage feast of eternal heavenly joy, when- the 
King, with his trumpets, shall call and assemble his 
elect. Therefore, O Zion, thou holy church of 
God, see that thou hold fast unto the end that which 
thou hast received, and keep thyself unspotted from 
sin, and thou shalt, through grace, receive the eter- 
nal crown. 1 Cor. 9'-25: 2 Tim. 4:8. 



VIGIL PLAITNER, A. D. 1529. 

In the year 1529, Brother Vigil Plaitner, a minis- 
ter of Jesus Christ, at Scharding, in Bavaria, was 
condemned and executed, after great steadfastness 
(Matt. 24: 13), for the faith and the divine truth. 
He would depart neither to the right hand nor to 
the left, and did not love his life unto death (John 
12:25), but surrendered it for Christ, in order that 
in the abode of the righteous above he might receive 
it again forever with all the saints and pious. 
2 Peter 3: 13. 



LOUIS, AND TWO OTHERS, A. D. 1529. 

In this year also a brother named Louis*, a min- 
ister of Jesus Christ, learned and well versed in the 
Hebrew, Greek, and Latin languages, and experi- 
enced in the holy Scriptures, was executed with the 
sword, at Constance, on the lake of the same name, 
after being long imprisoned there. At his departure 
he gave many excellent instructions, so that many 
were astonished, and were moved to weep with 
him. 



*I v ouis belonged to the church of the Waldenses, whose sound 
faith we have shown elsewhere. See the author cited below, in the 
same place. 



JOHN HUT, A. D. 1529. 

In this year, John Hut*, a faithful minister of 
Jesus Christ, was apprehended for the divine testi- 
mony, at Augsburg, in Swabia, where he was 
brought into a tower. Finally they ceased their 
severe questions and tortures, and he was left lie as 
one dead. Then they went away, leaving a light in 
the prison, near the straw, by which the straw was 
set on fire. When they returned to the tower they 
found him dead. They then carried him, dead as he 
was, in a chair on a wagon, before the court, where 
he was condemned to be burned. His son, Philip 
Hut, fell asleep in the Lord, in the church at HeinL 
This John Hut composed a hymn of thanksgiving, 
which we sing at the memorial or supper of the 
Lord ; besides this he composed one or two other 
hymns. 



WOLFGANG BRANDHUBER, HANS NIEDERMAIR, AND 

MANY OTHERS, ABOUT SEVENTY IN 

ALL, A. D. 1529. 

In this year, also Brother Wolfgang Brandhuber 
of Passau, and Hans Niedermair, both ministers of 
the word and Gospel of Christ, were apprehended, 
together with many of the pious at Lintz, in the 
country above the Enns, for the divine truth; they 
were condemned to fire, water and the sword, and 
were immediately executed, in all over seventy per- 
sons. Among these also Peter Niedermair of 
Hirschberg, at Gminden, was apprehended, on St. 
Andrew's eve, A. D. 1529, and though, in the ex- 
treme fear of death, he was tempted in various ways, 
yet he remained faithful and constant. Rev. 2:10; 
Matt. 10:22. Ultimately, through the providence 
of God, he was set free, after being imprisoned 
there for over three years. 

Concerning said Wolfgang Brandhuber, writings 
are still extant in the church, how faithfully he 
taught the Christian church, and also said, that in 
everything which is not contrary to God, we should 
be obedient and subject to the authorities, and that 
he strictly held to the true baptism of Christ, and 
to the true Lord's Supper, rejecting infant baptism, 
the sacrament, and other antichristian abominations 
and anathemas, as is shown by his writings, which 
are still extant. 



CARIUS PRADER, WITH SEVERAL OTHER PERSONS, 
A. D. 1529. 

About this time also Carius Prader, a minister of 
the church of God, in the country of Salzburg, and 
several other persons were shut up together in a 
house and burned. A hymn is still extant in the 
church which this Carius composed. 



* This John Hut was also one of the old Waldensian Breth 
Bapl. Hist. p. 74S. 



418 



MARTYRS MIRROR. 



SEVEN BRETHREN, A. D. 1 529. 

These seven brethren were executed together on 
the same day, with the sword, for .the evangelical 
truth, at Gmuend, in Swabia, and thus steadfastly 
testified with their blood to the name of Christ, 
A. D. 1529. The account of it is as follows: 

"I could not forbear to acquaint my brethren 
with what is taking place here in Germany, even 
as it is known to many how the world rages and 
storms against the true believers, and how she robs 
the servants of God of life and property. For God, 
graciously looking down upon the children of men, 
gave them, in the midst of their blindness, his 
brightly shining word for a light, that believing it, 
we should avoid all sin and shame. Many recog- 
nized this word as the truth, accepted it with the 
mouth, and were called Christians, but continued 
nevertheless in their sinful life, supposing that the 
bare name was sufficient, if only the semblance ex- 
isted. Afterwards the Lord so ordered it that his 
word did effectually work in some, so that, in the 
language of the prophet Isaiah (Is. 55:11), it ac- 
complished that whereunto God sent it, and did 
not return unto him void, but guided many into 
the right way. And thus, those who "sought to live 
faithfully, were hated, and despised as anabaptists 
by the rest, just as though they had apostatized from 
God, and turned to Belial; while they earnestly 
sought and desired nothing else, than to keep God's 
commandments with his assistance, according to all 
their ability (1 Cor. 7:19); and yet they were re- 
proachfully stigmatized as anabaptists,- — they who 
sincerely forgave every one, assisted their neighbors 
by lending to them without usury, and prayed for 
their persecutors and enemies (Matt. 5:44), as was 
seen at the hour of their death, and who thus at- 
tested their faith with the deed, as was publicly wit- 
nessed, A. D. 1529, in the town of Gmuend, where 
the enemy employed manifold wiles with some of 
them, to terrify them, without being successful how- 
ever. There they had apprehended a lad only four- 
teen years old, whom they put into the tower, where 
he lay very severely confined almost a year, suffer- 
ing many an assault, but always remaining immova- 
ble, however frequently they came to him, to induce 
him to forsake his faith. With him six other breth- 
ren, pious men, were apprehended and imprisoned 
in the tower for life. There they together praised 
God (Act 16:25), and comforted one another; and 
God assisted them with his grace, so that they faith- 
fully adhered to the faith, and did not allow them- 
selves to be moved either by threats or terrors. 
When the time of their departure from this world 
drew near, their death sentence was read to them, 
and it was added, that if they would desist from 
their faith, they need have no fear, but might re- 
turn home to their wives and children. The prison- 
ers turned to their enemies, and replied: "We have 
committed our wives and children to God, who is 
well able to preserve them; hence cease these words; 
for we are willing and ready to die. ' ' A ring was 
then drawn on the spot, as is customarily done at 
executions, with the sword. As this lad stood in the 
ring, to be beheaded, a count rode up to him into the 



ring, and thus addressed him : ' ' My dear child, de- 
sist from this error, and I will give you a prebend, 
and always keep you with me." The youth replied: 
"Should I love my life (John 12:25), and therefore 
forsake my God, and thus seek to escape the cross ? 
this I must certainly not do; thy wealth can be of 
no help to either of us, but I expect a better in 
heaven" — Thus the youth fearlessly replied, adding 
— "in the kingdom of my Father, who has chosen 
me, and who can order and equalize all things as is 
best. Hence cease these entreaties; to him who has 
always fed and sustained me, I desire to show obe- 
dience also in this my last distress. To him we 
must call from the bottom of our heart, when the 
hour is at hand, that we may depart with good cheer 
out of this world. If we do not depart from him, he 
will give us the everlasting, glorious crown." 

At this, a great tumult arose among the people, 
with spears and other weapons, and each spoke of 
the matter as he understood it. And thus they died 
through the sword, as pious heroes, and became a 
sacrifice unto the Lord, as faithful witnesses of Jesus 
Christ, A. D. 1529. 

While these seven brethren were still in prison, 
they together, each giving his own mind, wrote 
and practiced the following, and sent it to their 
brethren . 

The first made the following prayer; "Out of the 
depths of my soul I cry unto thee, O God; hear 
my cry. Send thy Holy Spirit, even' as thou, O 
Christ, hast until now not withdrawn, but graciously 
imparted him to me. We rely on what thou hast 
commanded us; but the heathen seek to kill us." 
Ps. 130:1. 

The second prayed: "The flesh is weak, O Lord; 
Thou well knowest that it fears the least pain ; hence, 
fill us with thy Holy Spirit, which we entreat of 
thee from the bottom of our hearts; so that we may 
continue steadfast unto the end, and cheerfully and 
valiantly enter upon the suffering which now awaits 
us, and that we may fear no agony or pain." Mat- 
thew 26:41; 10:22. 

The third prayed : The spirit is willing and ready 
to desire the suffering. O Lord, hear our prayers, 
through Jesus Christ thy Son. We also pray for 
our enemies, who, alas! are so ignorant, that they 
do not know what they are doing, and are not 
mindful of thy wrath." John 15:16; Matt. 5:44; 
Luke 23:34. 

The fourth prayed: ' ' We beseech thee, O Father, 
and dear Lord, through Christ thy Son, increase 
thy little flock . Kindle in them and also in us thy 
divine life, and our hearts will rejoice; for after this 
our hearts do hunger and thirst." Matt. 6:9; Luke 
12:32; 2 Cor. 3:18; Matt. 5:6. 

The fifth prayed: " O God, thou hast received us 
in grace, and made us thy ministers. Through thy 
divine assistance we have also willingly fullfilled thy 
ministry, in our weakness. Preserve us still further 
firm in thy word ; we desire to obey thee also hence- 
forth; come to our aid, and be our Comforter." 
1 Cor. 1:4. 

The sixth prayed: "Thou Lord God art my 
Protector; we will cleave to thee, and then pain 
will not seem severe to us; though they deprive us 



MARTYRS MIRROR. 



419 



of our life, thou hast prepared it for us forever in 
heaven, and though here we suffer reproach and 
pain, it shall not be in vain." 

The seventh said : " The body, life, soul, and all 
members we have received from thee, O God; these 
we will now offer up to thee, to the praise of thy 
holy name. It is only dust and ashes. We com- 
mend our spirits into thy hands. Amen." Romans 
12:1; Gen. 1:7; Luke 23:46. 



ANNA OF FREIBURG, A. D. 1 529. 

This Anna of Freiburg was zealous in the fear of 
the Lord and as she believed in Christ, and was 
baptized upon faith in him, and thus sought to arise 
with Christ; and walk in newness of life, the ad- 
versary could not endure it; therefore Anna was en- 
vied, accused, apprehended by his ministers, and 
after steadfastly suffering many torments, sentenced 
to death, and drowned in the water, and afterwards 
burned with fire. This happened at Freiburg, in 
the year 1529. When she was about to die, she 
spoke the following prayer to God, and left these 
admonitions to all descendants. 

"Dear, Eternal, heavenly Father, I call upon 
thee, from the depths of my heart; do not let me 
turn from thee, but keep me in thy truth unto my 
end. O God, keep my heart and mouth ; guard me, 
that I may never separate from thee, on account of 
impending sorrow and anguish, or any manner of 
distress; keep me cheerful and glad in my sufferings. 
Eternal God, my dear Father instruct and teach 
me, thy poor, unworthy child, that I may heed thy 
ways and paths. O Father, this is my sincere desire, 
that through thy power I may press even unto 
death, through all sorrows, sufferings, anguish and 
pain, and in this let me persevere, O God, that I 
may not be separated from thy love. There are 
many who now walk in this way; but the cup of 
suffering is given them to drink. We are also ac- 
cused of false doctrine, in order to draw us from 
Christ our Lord. But O God, I lift up my soul unto 
thee and trust in thee in every adversity; do not let 
me be confounded, lest my enemy exalt himself over 
me in this earth. I am now imprisoned here by 
him, but, O God, I sincerely wait for thee with 
great desire, until thou wilt awaken, and deliver 
thy prisoners. O dear heavenly Father, make us 
prepared with the five wise virgins (Matt. 25:2), 
that we may prudently wait for the bridegroom with 
his heavenly hosts. O heavenly King, feed and re- 
fresh us according to the spirit with thy heavenly 
meats, which never perish but abide in life eternal; 
for if thou shouldest withdraw thy food from us, all j 
that we do, would with ourselves be in vain and 
perish. But, through thy grace, we trust in thee, 
that we shall not fail. I do • not doubt in the least, 
the power of God; for his judgments are honored. 
He will forsake no one who firmly holds to him in 
faith, and seeks to walk in his true ways. Heb. 13:5; 
Matt. 7:14. O ye Christians, rejoice (Phil 3: 1), and 
always be of good cheer in the Lord Jesus Christ; 
may he increase love and faith in us. God comfort 
us by his holy word, in which we may firmly trust. 



I commend myself to God and his church; may he 
be my Protector to-day, for his holy name's sake. 
O my Father, let it be done through Jesus Christ, 
Amen." 

Thereupon she voluntarily submitted to death, 
and was drowned in the water, as mentioned above. 



DANIEL KOPF, WITH TWO BRETHREN AND FOUR 
SISTERS, A. D. 1529. 

Daniel Kopf, a minister of the word, was appre- 
hended with six other persons, at Bairisch-Graitz, 
in Steyermark; he and two brethren were sentenced 
to the sword, while the four sisters were drowned. 
They testified with their body and life, that this is 
the true way (Matt. 7: 14; John 14:6) to eternal life 
in Christ Jesus, and though the executioner, fire, 
water and the sword sought to turn them away, 
they would nevertheless adhere to it as long as 
breath remained in them. Of this Daniel, writings 
are also extant in the church, concerning baptism 
and other points; as well as four hymns composed 
by him. 



FOUR BRETHREN AND FOUR SISTERS. 

In the year 1529, four brethren, named Wolfgang 
of Mos, Thomas Imwald of Aldein, George Frick 
of Wirzberg, and Mankager of Fuessen; also four 
sisters, Christina Tolinger of Penon, a widow, Bar- 
bara of Thiers, Agatha Kampner of Breitenberg, 
and her sister Elizabeth, were apprehended in the 
Ful, in Elschland, and led up to the castle, where 
they died on the sixteenth of November. Each was 
separately examined concerning their faith in the 
following articles: 

Brother Wolfgang of Mos confessed that on the 
Sunday after the feast of our Lady, it was just one 
year that one Michael (who was afterwards executed 
with fire for this matter, at Goffedaum, and testified 
to the truth) presented and taught to me, Wolf- 
gang, Martin von Neck, and another, the Gospel 
and the word of the Lord, and then rebaptized all 
three of us according to the command of God. 
Matt. 28:19. He further said that he did not be- 
lieve in infant baptism, that God the Lord had said 
nothing of it, nor had Christ commanded it. Mat- 
thew 15:13; 28:20; Mark 16:19. He also con- 
fessed that Christ is not bodily in the host, when 
it is consecrated by the priest. Furthermore, he 
said : That he did not believe in fast days, Sunday, 
and other feast days, otherwise than in the manner 
spoken of in the New Testament. 

Thomas Imwald of Aldein confessed that he had 
been baptized before St. Ulric's day, at Breitenberg 
by a teacher who had formerly been a priest, but 
had forsaken his office as priest, and whose name 
was George Blaurock, from Switzerland. Of the 
mass, also, he believed that it is nothing but a hu- 
man invention and institution, and not a command- 
ment of God. Concerning the sacrament he did not 
believe that the priests, by their consecrating or 
blessing, could bring our Lord God into the host, 



4:20 



MARTYRS MIRROR. 



or change it; and he also showed them, that Christ 
was to be received in the word, and that the bread 
is only a sign and memorial. Neither does he be- 
lieve in the confession as it is instituted by the 
priests; as it is not used according to the command 
of God . Again, to our Lady he assigns the position 
to which God has chosen her; he believes that she 
was a virgin and the mother of our Redeemer. He 
was furthermore asked whether if their number had 
become great, they would not have attempted to 
bring some one's country or people over to their 
faith by force. He answered: "No, that they did 
not believe in compelling any one to it; since God 
desired a willing and unconstrained heart, and him- 
self had constrained no one, but the Lord gave it 
into their minds. ' ' 

George Frick of Wirzberg, a tailor, confessed 
that on last St. Gallus' fair he was rebaptized by 
one Benedict, who belonged to their faith, at Philip 
Kopiler's, in the Ful. He also did not believe that 
the priests could bring our Lord God into the host, 
or change him into bread, since God had neither 
commanded nor instituted the mass, but the sacra- 
ment was only a bread of remembrance. In con- 
fession he likewise did not believe; for how can one 
forgive sins, who is himself a whoremonger and 
idolater. 2 Pet. 2:19. Concerning our Lady he 
believed that God favored her and that before and 
after the birth she was a virgin; for God is able to 
do more than this. Again he would adhere to his 
God, and not depart from this faith, but that the 
will of God should be done. Matt. 6 : 10. 

Mankager of Fuessen, a journeyman shoemaker, 
confessed that in the forepart of the summer, about 
St. James' day, he was baptized, at George Kar- 
niter's of Kunen, by one George of Chur, in Switzer- 
land, who had been a priest, but had resigned said 
office, and was burned in the summer, at Clausen. 
He did not believe in infant baptism, nor in the 
mass; neither did he believe that our Lord God is 
in the sacrament. He believed that Mary the mother 
of Christ, was a pure virgin; but the idea of her 
intercession, as well as that of the saints, he rejected, 
since Christ is the Mediator, between God and men. 
1 Tim. 2:5. In the auricular confession of the 
priests he did not believe at all. Again, concerning 
Sunday he said, that God Almighty, in the begin- 
ning, in six days, created the world, and rested on 
the seventh : hence the origin of Sunday ; there he 
would let it rest, — work was not prohibited, but 
we should rest and fast from sin . He further de- 
clared that in the forenoon the priests committed 
idolatry, and in the afternoon fornication, and what 
he confessed with the mouth, he would testify to 
with his blood, and would not depart from the faith, 
but firmly adhere to it unto his end. 

Christina Tolinger, of Penon, confessed that 
Brother George Blaurock baptized in her house 
with the true Christian baptism. Concerning the 
sacrament as used by the priests, she did not believe 
at all, that they can bring our Lord God into the 
host or wafer; it is only bread, and the performance 
of the priests is in every respect a deception. As to 
whether infants were worthy of salvation without 
baptism, the Lord said: "Suffer little children, and 



forbid them not to come unto me; for of such is the 
kingdom of heaven." Matt. 19:14. The priests 
baptize the infants, and have much unnecessary 
care while they are in their infancy ; but though 
they wash them from sin, they do not attempt to 
draw them away from sin. Regarding our Lady 
she believed that she is the mother of Christ and 
a pure virgin. Matt. 1 : 23. In confession as used 
by the priests, she did not believe; if one confesses 
his sins, and forsakes and desists from them, it is 
a true confession. Concerning holidays and Sun- 
days she said that in six days God the Lord created 
the world, and rested the seventh day; and that the 
other holidays had been instituted by popes, cardi- 
nals, and archbishops, and that she did not believe 
in them. Since she lived in the world, she observed 
them as others did, to avoid giving offense; how- 
ever, none is condemned for working. Again, the 
priests commit idolatry in the forenoon, and forni- 
cation in the afternoon. With the help and grace 
of God she intended to die in this her resolution. 

Barbara of Thiers, wife of Hans Portzen confessed 
that about last St. Michael's day she was baptized 
with the true Christian baptism, at Craum on the 
Moss, near Eintempichel, by a teacher of the word 
of God, named Benedict. Again, she did not be- 
lieve in the idolatrous sacrament of the priests, nor 
in the mass; since the priests commit idolatry in the 
forenoon, and fornication in the afternoon. In con- 
fession as used by the priests, she did not believe. 
Concerning our Lady, she had nothing to say. 
Regarding Sundays and holidays, she said that God 
the Lord had commanded to rest the seventh day, 
and there she would let it rest. With the help and 
grace of God she intended to adhere to this, and to 
die therein, since it was the true faith and the right 
way in Christ. 

Agatha Kampner of Breitenberg confessed that 
next Christmas it would be about a year since she 
was baptized, in Switzerland, in a place called Auf 
der Tiefe, near St. Gall, by one Brother Topigh, a 
teacher of the word of God. She did not believe in 
infant baptism, though they had all been baptized. 
If children die in or before baptism, they die in in- 
nocence, and are the Lord's. She did not believe 
in the mass, since Christ did not say to his disciples: 
"Go and read mass;" but: "Go, and preach the 
Gospel." Matt. 16:15. Concerning the sacrament 
she said that since in the creed it is confessed that 
he (Christ) sitteth at the right hand of his heavenly 
Father, whence he shall come to judge the quick and 
the dead, she believed in no wise that he permitted 
himself to be changed by the priests, into the host 
or bread. Regarding our Lady she said that she 
believed that she brought forth Christ the Lord, 
who alone has redeemed us, and that the Word of 
God became man in her and suffered for us on the 
tree of the cross. John 1:14. As regards holidays, 
she said that one day is not any holier than another, 
and that Sunday was ordained for the purpose of 
assembling together, preaching the Gospel, and 
speaking of it; but that it was abused through 
drunkenness and other forms of wickedness. With 
the help and grace of God she would steadfastly 
adhere to this her faith. 



MARTYRS MIRROR. 



421 



Elizabeth, sister of the aforementioned Agatha, 
confessed that in the early part of the summer she 
was baptized at Breitenberg, by Brother Blaurock, 
according to the command of the Lord Christ, in 
the name of the Father, the Son, and the Holy 
Ghost. In the sacrament and mass of the priests 
she did not believe, since it is not found that God 
commanded it. Concerning our Lady she believed 
that she brought forth Christ our Redeemer, and 
was a virgin; and that the saints had indeed to 
enter [into the kingdom] through tribulation (Acts 
14:22), like we and others; but that they are inter- 
cessors, she did not believe; since Christ has re- 
served to himself all power in heaven and earth. 
As to holidays, she esteems none more highly than 
the rest, but that we should always wait for the 
great day of the Lord, and rest from sin. To this 
she would constantly adhere. Thereupon they were 
executed as those who truly loved God (Luke 
10:27), and as innocent sheep of the Lord; and 
their names are written in heaven. 



ANNA MALER, AND URSULA, A. D. 1 529. 

In the year 1529, two sisters, Anna Maler, and 
Ursula, were condemned to death for the divine 
truth, and drowned in the water, at Hall, in the 
valley of the Inn, and thus, though women, they 
were manful and valiant in God, so that many were 
amazed at their steadfastness , that thus in life and 
death they testified to the divine truth, as is de- 
clared by those who knew them, and are still alive. 



NINE BRETHREN, SEVERAL SISTERS, AND ANOTHER 
SISTER. A. D. 1529. 

About the year 1529, the knowledge of the truth 
began to shine also in the places on the river Rhine, 
so that divine zeal and the fire of God arose, which 
the priests, by instigating the authorities, strenuously 
attempted to stop. First nine brethren and several 
sisters were apprehended for the faith, in the city of 
Altzey, without the order of the Elector or Pals- 
grave, simply through the instigation of the priests, 
and the aid of the nobility. They lay in prison for 
a considerable time, and as they were waiting how 
to deal with them, the Burgrave at Altzey inquired 
of the Palsgrave, his prince and lord, what he 
should do with them. The prince answered him 
that they had a court of justice at Altzey, and that 
he should let them examine and judge them . The 
Burgrave did so, and brought them before the court 
of justice, which, however, would not sentence 
them, because they had been apprehended simply 
for the sake of their faith, and no other cause of 
death existed. Acts 18: 15, 16. In the meantime an 
imperial diet was held, at which the Palsgrave stated 
that he had some prisoners who had been appre- 
hended on account of their faith for Anabaptism; 
and asked how he should deal with them. The 
matter was committed to the four inquisitors, as 
they are called; whom, however, they referred to 
die mandate of the Emperor, where they would suf- 



ficiently find what imperial constitutions, institu- 
tions and ordinances were made concerning such; 
according to which they should deal with them. 

For the constitution clearly implies that each and 
all Anabaptists and anabaptized, whether men or 
women, if possessing reason, and of adult age, are 
to be executed with fire, the sword, or some other 
way according to the character of the persons; and 
that wherever they were found, they should be 
brought before the court, accused, and convicted, 
and be judged or dealt with in no other way, on 
pain oi severe punishment. 

Moreover, when they would not apostatize, the 
mandate was also read to them; upon which with- 
out further sentence, they were led out to death, by 
virtue of the imperial mandate. The brethren were 
executed with the sword, but the sisters drowned in 
the horse pond. While they were yet imprisoned, 
a sister came to them, and comforted the sisters 
(Matt. 25:39); she told them valiantly and firmly 
to adhere to the Lord, and not to regard these suf- 
ferings, for the sake of the eternal joys which should 
follow. 2 Cor. 1 : 5. When this was noticed she was 
also very speedily apprehended. She was after- 
wards burned, because she had thus comforted and 
strengthened the others. 



TWO OTHER BRETHREN, AND TWO SISTERS, 
A. D. 1529. 

Thus they meant to extinguish the light of the 
truth and the fire of God; but it was kindled only 
the more. They then apprehended a man, a woman, 
a man-servant and a maid-servant. Whoever em- 
braced the faith, and desired to separate from the 
ways, society and idolatry of the world, was ap- 
prehended by them. In several places they filled all 
the prisons with them, intending to deter them by 
fear; but they sang and rejoiced in prison, so that 
their enemies who had cast them into prison were 
more troubled and afraid than the prisoners. They 
knew not what to do with them, especially since it 
was only on account of the faith. 



ABOUT THREE HUNDRED AND FIFTY PERSONS PUT 
TO DEATH FOR THE FAITH, NEAR ALTZEY, 
PURSUANT TO TFIE IMPERIAL MAN- 
DATE, A. D. 1529. 

The Palsgrave then, in pursuance with the impe- 
rial mandate, in a short time, caused about three 
hundred and fifty persons to be executed for the 
faith ; especially his Burgrave at Altzey, namely 
Dietrich von Schoenburg, caused many in the town 
of Altzey to be beheaded, drowned and otherwise 
put to death; even as the lords who came to the 
church, and at that time were residents in Altzey, 
saw themselves how they were taken from the 
houses in which they were known to be, and led as 
sheep to the place of execution. They could in no 
wise be persuaded to apostatize, but went joyfully 
to meet death; while the others were. being drowned, 



422 



MARTYRS MIRROR. 



and executed, the rest who were yet alive and 
waited for death sang until the executioner took 
them. They were very steadfast in the truth con- 
fessed, and, assured in the faith which they had 
received from God, conducted themselves as valiant 
soldiers. Matt. 10:22. All the learned and great 
of this world were confounded by them. 1 Corin- 
thians 1:25, 26. 

Some whom they did not wish to execute they 
tortured and maimed their bodies; of some they cut 
off the fingers, others they burned crosses on their 
foreheads, and subjected them to much wanton in- 
jury; so that even the aforesaid Burgrave said: 
"What shall I do? the more I cause to be exe- 
cuted, the more they increase. " Ex. 1:22. 

This Burgrave Dietrich, who had shed much in- 
nocent blood, died a sudden and terrible death, as 
he was rising from his table. Chron. van den On- 
dergang, page 1029, col. 1, from the old History of 
the Baptist Martyrs, lib. 1. 



PHILIP OF LANGENLONSHEIM, A. D. 1529. 

One of the last brethren whom they executed in 
the town of Creitze, was Philip of Langenlonsheim. 
When the executioner struck off his head, some- 
thing flew into his face, so that he put up his hands 
to it, which was well noticed by the people; how- 
ever, they knew not what it was, or why he did it. 
Then the saying went abroad that something like a 
black hen had fluttered before his face, so that he 
defended himself with his hands; some said that the 
blood had squirted into his face; and though he 
himself knew best what it was, it was nevertheless 
seen afterwards, what it must have been: for the 
executioner's nose dropped off close to his face. 
Thus God punished and visited him, because of the 
innocent blood, with which he had stained his 
hands to so large an extent (Prov. 6: 17); and God 
openly and palpably made known thereby, how 
greatly they oppressed the pious. The Palsgrave 
also was terrified and troubled in various ways, so 
that afterwards he had no longer a desire to wash 
his hands in innocent blood, and would have given 
much, if it had never taken place. 



GEORGE BAUMAN, A. D. 1529. 

About this time, a brother named George Bau- 
man was apprehended at Banschlet, in Wurtem- 
burg, for the faith and the word of God. The 
nobleman whose subject he was, kept him impris- 
oned for a time, and also had him dreadfully racked 
and tortured, and did so much to him, by imprison- 
ment, torture and pain, and also by various 
promises, so that they persuaded him and gained 
his assent to follow them. They then demanded of 
him, that he should recant in church, and confess 
that he desisted [from his faith], which he did 
once or twice ; went to church, and performed 
that for which his consent had been extorted from 
him. In the meantime he came to himself, and 
considered the honor of God and his holy name, 
and also whither he was going. iU , ^\ 



Hence, when he came to church the third time 
for recantation, he said to the priest and the by- 
standers : ' ' You have condemned me and through 
pain and fear prevailed upon me to follow you ; but 
now I renounce and revoke it all, and I am sorry 
that I did it." Thus he began, and confessed anew 
that this was the divine truth and the true faith; yea, 
the way to life in Christ, and that, on the other 
hand, the idolatrous life and ways of the world are a 
delusion and contrary to God. In this his faith and 
confession he intended to continue and persevere 
unto the end. For what should the priests and ser- 
vants wait any longer? hence they quickly appre- 
hended him again, and he was speedily sentenced 
to death. When he was led out to the place of exe- 
cution, he sang joyfully on the way. It was very 
muddy in the village, but he walked briskly never- 
theless; so that his shoes remained fast in the mud; 
but he took no notice of it, left them there, hurried 
on to the place of execution, and sang for joy that 
God had again given him such courage and heart. 
Thus he was beheaded with the sword. The noble- 
man who caused his execution, and nearly all who 
had sat in judgment, and condemned him, died 
almost every one of them a miserable death, and 
came to a dreadful end, so that their happy days in 
this world terminated in sorrow. 



THE SECOND EDICT BY THOSE OF ZURICH, IN 
WHICH ALL SO-CALLED ANABAPTISTS ARE 
THREATENED WITH DEATH, . 

A. D. 1530. 

There has existed, writes a certain author, in the 
Zwinglian churches, from their beginning, a great 
hatred and bitterness against the Anabaptists, or 
more properly speaking, against those baptized ac- 
cording to the ordinance of" Christ as history certi- 
fies; by which they commenced very early to tyran- 
nize over them ; for we believe the Zwinglian church 
was not yet ten years old when said abuse occurred. 
Yet it did not stop at this, but they proceeded, the 
longer the worse, in this tyranny; so that those of 
Zurich, A. D. 1530, emitted an edict very much 
like the bloody decrees of the Roman Emperor, in 
which they write as follows : 

"Therefore we strictly command all the inhabit- 
ants of our country, and those who are in any wise 
united with them, particularly high and low magis- 
trates, bailiffs, constables, judges, elders of churches, 
and ecclesiastical officers, that, if they hear of any 
Anabaptists, they give us information concerning 
them, by virtue of the oath with which they are 
bound to us; that they nowhere tolerate them, or 
allow them to multiply ; but that they apprehend 
them, and deliver them to us ; for we shall punish 
with death, according to the purport of our laws, 
the Anabaptists with all those who favor them or 
adhere to them ; and we shall also punish without 
mercy, according to their deserts, as having vio- 
lated the faith and oath which they swore to their 
authorities," those who assist, and do not report, 



MARTYRS MIRROR. 



423 



drive away, or bring as prisoners to us, all such 
persons. 

This we have taken word for word from the edict, 
as Bullinger (contra, etc.) has cited it. Compare 
the note in the preface to the Qffe7'boeck der Doops- 
gesinde, A. D. 1615, letter Y, with P. J. Tzvisck's, 
Chron. , p. ioji, col. 1, from different authors. 



GEORGE GRUENWALD, A. D. 1530. 

In the year 1530, Brother George Gruenwald, a 
shoemaker, and minister of the word of God, and of 
his flock, was apprehended for the divine truth, at 
Kufstein, on the Inn, condemned to death, and 
burned. Thus he valiantly testified with his blood, 
that which he had confessed and taught with his 
mouth, and confessed Christ, yea, his divine truth, 
before men, forsaking this earthly and perishable 
praise, that Christ at his day should confess him be- 
fore his heavenly Father, and, moreover, give him 
immortal life in the eternal glory of heaven . Matt. 
25:46. 



BROTHER ALDA, A. D. 1530. 

A few days after the execution of the above 
person, Brother Alda was also executed for the 
faith, at Kufstein. 



GEORGE STEINMETZ, A. D. 1530. 

This George Steinmetz was apprehended and be- 
headed for the testimony of Jesus Christ, at Portzen, 
in Germany, A. D. 1530. He left the following 
admonition for consolation in suffering, to all be- 
lievers : 

"We sincerely thank thee, O God, for thy 
fatherly faithfulness. No one ought to mock at or 
despise his grace, lest at last, when his departure 
is at hand, he regret it. O Lord, help and assist 
us through Jesus Christ. God has called many 
to his eternal light, whom he also visits with suf- 
fering and pain, as we see in this earth ; for it 
seems that here we must be refined by the fire of 
affliction, since we must all enter through much trib- 
ulation into the kingdom of God, and be purified 
from all sin and vice (1 Peter 1:7; Acts 14:22); for 
he that herein follows Christ, walks in the true 
path. Christ says : " I am the Way and the Door, 
the Truth and the Life ; enter in by me ; before me 
there is yet a hedge; the cross, which each who 
would come to the father must carry, stands in the 
way. John 10:9. And according to my experience, 
I must state the truth, that the cross appears much 
heavier than it really is ; which deters many a one, 
as though he should not be able to bear it, and 
hence would pass it by, and seek another way. 
But we cannot come to God unless we bear the 
yoke of Christ. Matt. 11:29. For he. that would 
enter in by any other way into the sheep fold, than 
through this door, the same is a thief and a mur- 
derer (John ro:i), and shall have to suffer the 
vengeance of God — everlasting pain. Christ would 



have such disciples as bear the cross after him, fol- 
low him in all his ways, as I hope to show, and 
carry his yoke unto the end. Matt. 16:24. But 
he that will not bear his cross, but allows himself to 
be moved and hindered by Satan, may take heed 
that Christ says : ' ' Whosoever therefore shall con- 
fess me before men, him will I confess also before 
my Father which is in heaven. But whosoever 
shall deny me before men, him will I also deny be- 
fore my Father which is in heaven." Matthew 
Io: 3 2 )33- O God, sustain us to thy praise and 
honor, that love may not wax cold in us. Mat- 
thew 24 : 12. To this end give us strength, wis- 
dom and understanding, through thy holy spirit, 
who can guide us into all truth (John 16 : 13), 
that we may never despond, but keep good cour- 
age, and remain steadfast and proceed straight on 
in the narrow way, and at the risk of body-life, go 
on through Christ to the Father. John 14:6. 
Praised be the Lord our God, who has called us 
to be his servants and children. Him we will 
constantly praise forever and ever, because we may 
wash our robes in the blood of the Lamb (Revela- 
tions 7:14), and afterwards, from this brief death 
and suffering, go into everlasting joy with him. 
With .this mind this witness of Jesus Christ was 
beheaded and died at Portzen, as stated above. 



MARTIN THE PAINTER; WOLFGANG ESLINGER, PAIN, 
MELCHIOR, AND THREE OTHERS, A. D. 1 53 1. 

In this year, Martin the painter, a minister of the 
word of God, and six others from the Swabian 
church, were apprehended for the faith and the 
divine truth. After long proceedings, they were 
promised, that if they would renounce, they might 
go home unmolested to their wives and children. 
But they answered frankly: "No," but that they 
would willingly die, and not renounce. Afterwards, 
having been imprisoned almost a year, all seven 
were sentenced to death . They were led under the 
town hall, and several articles of their doctrine were 
read to them. When the first article was read 
Brother Wolfgang Eslinger said: "As you judge 
to-day so shall God judge you when you come be- 
fore his face ; God shall well know you. ' ' Matt. 7 : 23. 

When the third article was read, Brother Pain 
said : ' ' You stain your hands with our blood 
( Jer. 7:6); God shall certainly not remit it to you, 
but require it at your hands." 

When the fourth article was read, Brother Mel- 
chior said : "To-day we will testify with our blood, 
that that wherein we stand is the truth." 

When the fifth article was read, Brother Wolfgang 
Eslinger said : ' ' Forsake your sins and unrighteous- 
ness, and repent, and God shall never remember it 
to you." Jer. 26 ; 13. All seven were then led under 
a guard, to the place of execution. There Brother 
Martin, and all the others commended themselves 
unto God their Lord, praying that he would grant 
them a happy end, and care for his sheep. When 
they were brought to the field, the miller's servant, 
who was about sixteen years old, said to the people 
present, that they should forsake their sins, and turn 



424 



MARTYRS MIRROR. 



to God, since there was no other way to heaven, 
than through our Lord Jesus Christ, who died on 
the cross, and redeemed us. Ps. 34 : 14 ; Is. 45 : 24; 
John 14 : 6; Matt. 27: 50. When they were brought 
into the ring, a nobleman rode up to said servant, 
admonished and entreated him, saying: "My son, 
desist from your error, and renounce it. Why do 
you allow youself to be thus persuaded ? spare your 
young life. I will take you home with me, and al- 
ways keep you ; you shall enjoy good things with 
me all your life, if you obey me." But the servant 
said : ' ' God forbid that this should ever come to 
pass; if I should keep this temporal life (Jn. 12 : 25), 
and lose the eternal, I would act foolishly. I will 
not do it ; your wealth can help neither you nor me; 
I expect one that is far better, if I persevere to the 
end. Matt. 10 : 22. I will surrender my spirit to 
God, and commend it to Christ (Luke 23 : 46), that 
his bitter suffering, which he endured on the cross, 
may in my case not be in vain. ' ' This servant was 
inspired by God in his purpose ; for though he was 
younger in years than his brethren, they were nev- 
ertheless, as far as the purpose is concerned, of like 
age. Thus all seven valiantly and joyfully confessed 
God and his truth, even unto death and the shed- 
ding of their blood. The above mentioned Martin, 
when he was led out over the bridge, said: "This 
once yet the pious are led over this bridge, but no 
more hereafter. " This came true; for a short time 
afterwards, such a violent storm and flood came that 
the bridge was demolished and carried away. 



WALTER MAIR, AND TWO OTHERS, A. D. I53I. 

In the year 1531, Walter Mair, a cooper by trade, 
and minister of the word of God , was apprehended 
with two others, at Walsburg, in Kaernthen, and 
executed with the sword ; and thus they steadfastly 
testified in death, to'the truth, and gave their lives 
for the covenant of God, and for his holy word ; 
therefore their names shall also be found in the 
book of life, and the second death shall have no 
power over them. Phil. 4 : 3; Rev. 20 : 6. 



GEORGE ZAUNRINGERAD, A. D. 1531. 

In the year 1531, Brother George Zaunringerad, 
a minister of the word of God, who, through the 
help of Jacob Huter, had been placed in the ministry 
of the word of God, in the earldom of Tyrol, was 
sent by Jacob, with others, hither to the church in 
Moravia. Subsequently he, because of his office and 
ministry, was kept in Franconia, where he was exe- 
cuted with the sword, not far from Bamberg, for the 
divine truth ; thus testifying with his blood to his 
faith and doctrine, from which he would in no wise 
depart, and suffering with Christ, in order that 
through his grace he might also be made an heir 
of glory with him in the eternal kingdom. 1 Cor. 1 : 5. 



VEIT PELGRIMS, AT GLABBECK, A. D. 1532. 

There must by no means be omitted here the 
manly and divinely confirmed steadfastness of Veit 



Pelgrims, a German brother; who regarded nothing 
so much as he did the salvation of his soul. Not- 
withstanding the cruelty of those who follow the 
footsteps of Cain, in shedding innocent blood, he 
freely confessed the Gospel, and ordered his actions 
and conversation in accordance with it, in all up- 
rightness and simplicity. But as the world, through 
his holy life, was reproved of its wickedness it could 
not endure it ; hence he was apprehended in the 
winter of A. D. 1532, at Glabbeck, in the Duchy 
of Juelich. He was ready to testify with suffering 
to his doctrine and life ; however through the aid 
of his friends and relatives he was released from 
prison for this time. But as nevertheless undaunt- 
edly walked, in holiness and godliness, in the same 
heavenly way, he again fell into the hands of the 
blood-thirsty, and had to suffer much from the 
wicked; on the one hand, the priests and monks, by 
much crafty examining, and through wiles and strat- 
egies, sought, though in vain, to cause him to apos- 
tatize; on the other hand, they endeavored to deter 
him by severe tortures ; but overcoming all these 
vexations and tortures, he valiantly confirmed the 
truth, and showed that above all temporal and visi- 
ble things, he had in view something higher, that is, 
the eternal and heavenly riches ; hence, regarding 
not his own life, and esteeming it blessedness to 
suffer for the name of Christ, he said with remark- 
able frankness, he hoped that the sheep was now 
ready and fat for the slaughter. The blood-thirsty, 
seeing they could in no wise prevail upon this un- 
conquerable hero and soldier of Christ, resorted to 
the most extreme means which cruelty could invent. 
They brought it about that sentence of death was 
passed upon him. The hour having come for him 
to offer up his sacrifice, they (O inhuman tyranny!) 
opened his left side, and poured in boiling oil. 
Having then been contemptuously laid upon a sled, 
he was brought to the place of execution, where he 
commended his soul to God and was burned to 
ashes. 



LAMBRECHT GRUBER, HANS BECK, LAURENCE SCHU- 
MACHER, PETER PLAVER, HIS SERVANT PETER, 
AND HANS TALLER, A. D. 1532. 

In this year six brethren, named Lambrecht Gru- 
ber, Hans Beck, Laurence Schumacher, Peter Plaver, 
his servant Peter and Hans Taller, were apprehended 
for the divine truth, at Stertzing, in Etschland, and 
greatly tortured and racked, in order to compel 
them to apostatize ; but they valiantly and firmly 
persevered in that which God had given them, and 
which they had promised God in Christian baptism. 
They were then sentenced to death and executed; 
all six valiantly testifying with their blood to the 
truth of God, and greatly rejoicing (Acts 5 : 41) over 
the day of their departure from this world, because 
of the suffering and pain in the abominable wicked- 
ness of the world, which they had to endure for a 
long time, also because of the awful blasphemy and 
contempt of God (which causes pain to all lovers 
of God), which they had to hear during their im- 
prisonment. They took leave from us, and admon- 



MARTYRS MIRROR. 



425 



ished us not to be dull or heedless in hearing and 
retaining the word of God, nor in prayer and the 
worship of God; for if one comes to such places, it is 
necessary for him to have done so, and he regrets 
it if he has spent an hour unprofitably. 



CONRAD FEICHTER, AND SEVERAL OTHERS, 
A. D. 1532. 

In this year, also Conrad Feichter was appre- 
hended for the faith, at Sterzing, and much pain 
was inflicted upon him. He was so racked and 
stretched that the ungodly executioners and chil- 
dren of Pilate themselves thought that he could 
not endure it, but would be torn asunder. There 
were also some imprisoned with him, who were 
much tempted by a multitude of priests and others, 
by perversion of the Scriptures, with knavery, craft- 
iness, deceit and delusion, in order to subdue them; 
it was also tried to gain them by promising to leave 
them in possession of home, wife, children, and life, 
but as they could by. no means turn them from the 
truth, they sentenced and forthwith executed them ; 
and thus they steadfastly attested the truth with their 
blood. 



HUGO JACOB KR^EN, AND HIS WIFE MARY, WITH 
TWO OTHERS, A. D. 1 532. 

When the word of God, through the grace of the 
Lord, came again to the light, and was accepted 
with great desire by many, and attested and con- 
firmed by the life and death of a great number, said 
word of God was also received and accepted (Acts 
8:14; 17:11) by one Hugo Jacob Kraen of Asser- 
souw, his wife Mary, and two others, whose names 
we have not learned. And as it was foretold by 
Paul, that ' ' all that will live godly in Christ Jesus 
shall suffer persecution" (2 Tim. 3:12); and by 
Isaiah that: "He that departeth from evil maketh 
himself a prey" (Isa. 59: 15); so it was also seen 
in the case of these persons; for as soon as they re- 
nounced this dark world (Eph. 6:12; 1 John 1:5), 
with its carnal walk, and false, invented worship, 
and sought and folbwed the eternal light and glory 
of Christ Jesus (Matt. 19 : 28), they were hated, and 
persecuted unto death, by the children of darkness 
and Belial. John 15 : 18, 19. Finally Mary, the wife 
of Hugo Jacob, was apprehended at Haarlem, and 
after suffering many trials, was drowned at said 
place, in the year A. D. 1532, enduring it with 
great steadfastness; thus confirming with her death 
the accepted truth. Rev. 2 : 10. But Hugo Jacob 
Kraen; with two of his fellow believers, were brought 
prisoners into Gravenhage, where they had to suffer 
much for the truth. But as they were founded upon 
a rock (Matt. 16 : 18), they could, by no torments, 
be brought to apostatize. Therefore the servants of 
antichrist condemned them to die, and this, such 
a terrible death, that all who saw it must justly have 
pitied them ! for, in the year 1532, at said place, 
they were chained to stakes, a great fire built around 
them, and in this manner they were roasted until 



they expired. And as they did not love their lives 
here, but obediently surrendered them for the testi- 
mony of Jesus, and died steadfastly: they, at the 
appearing of our Savior Jesus Christ, shall, for this 
mortal garment of the flesh, be clothed with the 
immortal, and be rewarded by God with the crown 
of everlasting glory. Rev. 12:17; 2:13; 2 Timothy 
1:8; Acts 22:18; 23:11; 2 Thess. 1:7; Phil. 3:21; 
Wis. 5:16; 2 Esdr. 2:43; 1 Cor. 9:25; 1 Pet. 5:4; 
James 1:12; Rev. 2:10. 



LUDWIG FEST, A. D. 1533. 

In the year 1533, Ludwig Fest, a steadfast wit- 
ness of the divine truth, was sentenced to death, and 
executed, at Schwatz, in the valley of the Inn, for 
the testimony of Jesus Christ. He admonished us 
not to be selfish. In the beginning of his tribulation 
he besought us, by the mercies of God, that we 
should not burden or grieve one another; for when 
one comes to this trial, it will cause him pain; and 
it is no wonder that then it should trouble him in 
his heart. He also desired that we should have a 
good assurance concerning him, since he hoped, 
with the help and power of his heavenly Father, 
to remain faithful, which he also did. Rev. 2 : 10. 



CHRISTINA HARING, A. D. 1 533. 

In the year 1533, a sister, named Christina Ha- 
ring, was apprehended, taken to Kitzbuehl, and 
there fastened to a chain; she, however, remained 
steadfast in the faith. But as she was with child, 
and was soon to be confined, they let her go home 
until she should be delivered of her child ; and 
though she knew that she would be apprehended 
again, and might have escaped ten times, or even 
more, she did not flee, but boldly remained. When 
she saw the officer coming, she went out to meet 
him, and asked him what he desired. He said: 
"I have come to take you away again;" and thus 
they again took her to the town of Kitzbuehl, where 
shortly afterwards she was executed with the sword 
(which is not usually done with a woman), for the 
faith, to which she steadfastly adhered. Her body 
was afterwards burnt. Matt. 24:13. This cour- 
ageous, heroic woman or sister in Christ, who for- 
sook her husband, infant, house and home, and all 
temporal things, strengthened her womanly heart 
with such valiant manliness, and by the grace of 
God so armed herself in the faith, that she paid her 
vow unto the Lord, and joyfully went to meet Christ 
her bridegroom, with her lamp burning, and her 
light shining so that many were filled with astonish- 
ment. Matt. 25 : 1. 



SICKE SNYDER, A. D. 1533. 

About the year 1533 there was another pious 
hero and follower of Jesus, named Sicke Snyder, 
who, according to the counsel of the Holy Ghost, 
separated from the Babylonian whore, and all her 
false, self-invented, imaginary worship, which was 



426 



MARTYRS MIRROR. 



all contrary to God, and accepted Christ Jesus; 
seeking to follow the unblamable footsteps of this 
true Lawgiver (James 4 : 12), and to hear only his 
voice as contained in the holy Scriptures. John 
10 : 4. Therefore he obediently submitted to the 
example and ordinance of Christ, and in accordance 
with the doctrines of his word received Christian 
baptism upon his faith, as the sign of a regenerated 
child of God, seeking thus to live and walk in obedi- 
ence toward his Creator. For this reason he was 
put into bonds and in prison at Leeuwaerden, in 
Friesland, and had to suffer much from the enemies 
of the truth. 1 Tim. 6:20. And as he could by no 
tortures be induced to apostatize, he was executed 
with the sword at said place, enduring it with great 
steadfastness; thus attesting and confirming the true 
faith with his death and blood. Rev. 2: 13; 20:4. 
Hence he shall, as a good soldier of Jesus Christ, 
together with all true conquerors, be clothed in 
white, shining raiment, and inherit the blessing. 
2 Tim. 2:3; Rev. 3:5; 1 Pet. 3 : 9. 

Concerning this account, see, besides this, Menno 
Simon contra Gcllius Faber, fol. 98.* 



WILLIAM WIGGERS OF BARSINGHORN, IN NORTH 
HOLLAND, A. D. 1534. 

About the year 1534, a godfearing pious brother, 
named William Wiggers, residing at Barsinghorn, 
a village ' in North-Holland, near Schagen, was 
brought thence to the castle at Schagen, for the 
true faith and the practice of it. In that place he 
was imprisoned for about eight days, and was then 
beheaded with the sword, at early dawn, in the gate 
of said castle, for the testimony of Jesus Christ, 
enduring it with great steadfastness. And as he was 
a godfearing and an agreeable man, he was often 
employed by the lord of Schagen to transact his 
temporal business. Hence it came that when the 
servants of Schagen came to his house, for the pur- 
pose of apprehending him, he supposed they had 
come for former friendship and acquaintance' sake; 
hence he sent his wife to get some viands with which 
to treat these servants; but before she returned, the 
dean with his servants, sent by the Roman anti- 
christ, came and took this defenseless sheep of 
Christ with them to Schagen, notwithstanding the 
bailiff of Barsinghorn offered himself as security for 
the prisoner. Wigger Hendericks, father of the be- 
forementioned William Wiggers, who was also secu- 
lar magistrate, having seen, that his godfearing son 
had, without right and reason, been thus secretly 
murdered with the sword, instantly forsook his 
office, and would no longer administer the secular 
power. 



OF THE EDICT ISSUED BY EMPEROR CHARLES V. 
AGAINST THE ANABAPTISTS, A. D. 1535. 

By the Emperor: To our beloved and faithful 
commanders-in-chief, the president and members 



* See also Menno Simon's Works, Holland Edition of 1646, 
page 471. Also Complete Works of Menno Simon, English Edition 
ol 1871, page 3. 



I of our Privy-Council, the Chancellor and members 
i of our council in Braband, the Governor and Coun- 
i cilors in Limburg, the President and Councilors in 
Flanders, the Governor, President and Councilors 
in Artois, the chief Bailiff in Hainault, the Council- 
ors of Bergen, the Lieutenant, President and Coun- 
cilors of Holland, Namur, Friesland, and Utrecht, 
to the Lieutenant of Over-Yssel, the Governor of 
j Rijssel, Douay and Orchies, the Bailiff and Coun- 
cilors of Doomick and Tournesis, the stewards of 
J Bewest and Beoosterschelde, in Zealand, the Prov- 
! ost of Valenciennes, the Bailiff of Mechlin, and all 
I other Judges and officers of our territories, cities 
and seigniories, and of our subjects, or their govern- 
| ors, to whom these presents shall come, happiness 
and favor. 

In order to guard against and remedy the errors 
which many sectarians and authors of contempt, 
with their adherents, have dared for some time to 
sow and spread in our territories, against our holy 
Christian faith, sacraments, and the commandments 
of our Mother the holy church, we have at different 
times ordained, and caused to be executed and pro- 
claimed many decrees containing statutes, edicts 
and ordinances, as also penalties to be incurred by 
transgressors, so that by means thereof the common, 
simple people, and others, may beware of said errors 
and abuses, and that the chief promulgators and 
sectarians may be punished and corrected, as an 
•example unto others. And since it has come to our 
knowledge, that notwithstanding our aforesaid de- 
crees, many and various sectarians, even some who 
call themselves Anabaptists, have proceeded, and 
still daily proceed, to spread, sow, and secretly 
preach their aforesaid abuses and errors, in order 
to allure a great number of men and women to their 
false doctrine and reprobate sect, to seduce them, 
and to rebaptize some, to the great reproach and 
disregard of the sacrament of holy baptism, and of 
our edicts, statutes and ordinances; therefore we, 
intending to guard against and remedy this, sum- 
mon and command you, that, immediately upon 
receipt of this, you cause it to be proclaimed within 
every place and border of your dominions, that all 
those, or such as shall be found polluted by the ac- 
cursed sect of the Anabaptist, of whatever rank or 
condition they may be, their chief leaders, adher- 
ents, and abettors, shall incur the loss of life and 
property, and be brought to the most extreme pun- 
ishment, without delay; namely, those who remain 
obstinate and continue in their evil belief and pur- 
pose, or who have seduced to their sect and rebap- 
tized any; also those who have been called prophets, 
apostles or bishops — these shall be punished with 
fire. All other persons who have been rebaptized, 
or who secretly and with premeditation have har- 
bored any of the aforesaid Anabaptists, and who 
renounce their evil purpose and belief, and are truly 
sorry and penitent for it, shall be executed with the 
sword, and the women be buried in a pit. 

And in order better to detect these Anabaptists, 
their adherents and accomplices, we expressly com- 
mand all subjects, to make known and report them 
to the officer of the place where they reside or shall 
be found; and if any one shall know of persons of 



MARTYRS MIRROR. 



427 



this sect, and do not report them to the officer of 
the place, he shall be punished as a favorer, adher- 
ent, or abettor of the sect of the Anabaptists; but 
he who shall report or make them known, shall 
have, if the accused is convicted, one third of their 
confiscated property. 

Moreover, we prohibit all our subjects from ask- 
ing for mercy, forgiveness, or reconciliation for the 
aforesaid Anabaptists, or from presenting any peti- 
tions for this purpose, on pain of summary punish- 
ment; for because of their evil doctrine, we will not 
have or permit that any Anabaptists shall have any 
mercy shown them, but that they shall be punished, 
as an example unto others, without any dissimu- 
lation, favor or delay. And in order to do this with 
all that pertains to it, we give each and all of you 
full power and special command. 

Given at Brussels, under our counter-seal, stamped 
here in the margin, on the tenth day of June, in the 
year 1535. Subscribed by the Emperor and his 
council, and signed Pe?isart. 



PETER KOSTER, A. D. 



1535- 



In the year 1535, there was a pious brother, 
named Peter Koster, who had been sexton of the 
church at Sardam, in North Holland. But having 
come to the knowledge of the truth, he was or- 
dained a teacher of the church, and because of the 
persecution, went to reside at Amsterdam, where 
he was apprehended by the bailiff, having been re- 
ported by a woman living in his neighborhood, who 
through ill-directed zeal revealed the place where 
he had concealed himself. And as this took place 
at a time when some wicked rebellions and con- 
spiracies were taking place in the world, this friend 
of God was suspected of this matter; but it appeared 
from his own writings, as well as in his confession, 
that he was innocent, and various credible witnesses 
testify that he had always sincerely opposed these 
things. Nevertheless, as he had been baptized upon 
faith, according to the command and ordinance of 
Christ, and, moreover, had been a teacher, he was 
sentenced to death, and executed with the sword, 
at Amsterdam, and is now awaiting, with all the 
pious, the reward which Christ has promised, say- 
ing: "Blessed are ye, when men shall revile you, 
and persecute you, and say all manner of evil against 
you falsely, for my sake. Rejoice, and be exceeding 
glad: for great is your reward in heaven. Matthew 
5: ii, 12. 



SYBRANT JANS, HENDRICK GIJSBRECHTS VAN CAM- 
PEN, STEPHEN BENEDICTUS, FEMMETGEN, 
DAUGHTER OF EGBERT, AND WEL- 
MUT, DAUGHTER OF JANS. 

In the year 1535, three brethren and two sisters 
named Sybrant Jans, Hendrick Gijsbrechts van 
Campen, Steven Benedictus, Femmetgen, daughter 
of Egbert, and Welmut, daughter of Jans, were ap- 
prehended at Hoorn, in West Friesland, because 
they no longer sought to obey the Roman church, 



but the commandments of God. When they were 
examined, they freely confessed their faith, princi- 
pally with regard to baptism. When they were 
asked whether they had been rebaptized, they an- 
swered in the affirmative, saying that they were not 
sorry for it; that they had been baptized according 
to the ordinance of Christ, to the remission or bury- 
ing of their sins, and the putting on of Christ, with 
the answer of a good conscience towards God. 
Rom. 6:4; 1 Pet. 3:21. The rulers of darkness, 
perceiving that they were not sorry for it, and in- 
tended valiantly to adhere to their faith, sentenced 
them to death, pursuant to the imperial edict, as 
the following sentence, which they pronounced upon 
them clearly shows. 

"Whereas M. Anthony Sonck, Bailiff, has entered 
legal complaint against Sybrant Jans, Hendrick 
Gijsbrechts van Campen, Steven Benedictus, Fem- 
metgen, daughter of Egbert, and Welmut, daughter 
of Jans, that, contrary to the written laws, and con- 
trary to our Christian faith, and the edict of his im- 
perial Majesty our most gracious lord, they were 
rebaptized, without having repented of it, and 
without having obtained remission therefor, there- 
fore we determine that each and all of them have 
forfeited their lives and property, and that they be 
executed, namely; The men with the sword, and 
their bodies to be placed upon the wheel, and their 
heads upon stakes, and the women drowned with a 
stone tied to their necks; and desire that the judges 
pass sentence accordingly." 

"My lords of the court, having heard the answer 
and defense of the aforesaid defendants, by which 
they openly confess that they were rebaptized, with- 
out having obtained remission therefor, deem it just, 
through their sentence, that all the aforesaid per- 
sons, according to the edict of his imperial Majesty, 
and the written laws, have forfeited their lives and 
property, by virtue of the privileges of this city, and 
that all are to die, namely: The men to be executed 
with the sword, their bodies placed upon the wheel, 
and their heads upon stakes, unless the lords are 
willing to show them mercy, especially those who 
renounce and are penitent; and the women to be 
drowned with a stone tied to their necks or bodies. 
Passed in the presence of all the judges and three 
burgomasters, the seventh of June, A. D. 1535." 

This sentence having been given, they were led 
forth to death; they went boldly to the place of ex- 
ecution, and among other things said: "The servant 
is not greater than his master; if they have done 
this in the green tree, what will they do in the dry,' ' 
and the like. Having come to the place prepared 
for this purpose, they were beheaded. The two 
women were led to the sea, where stones were tied 
to their necks, and they were cast in, and drowned. 
Their bodies were ignominuously left to float about 
for a long time, until the rulers were moved to have 
them taken out and buried . 

Christian reader, here you can clearly see why 
and for what reasons these people had to die; that 
what some blind zealots of idolatrous popery say, 
falsely charge and say is not true, namely: That no 
one was put to death because of his religion or 
faith, but on account of their rebelliousness and 



428 



MARTYRS MIRROR. 



crimes. But how falsely and shamelessly they act 
herein may, be judged from this single fact that 
the same year when these persons were put to death, 
the siege of Munster took place, and that they 
were not accused of, much less participated in, this 
wicked crime. But herein they show the nature of 
the old Pharisees, who, when they brought Christ 
to death, did not say that it was on account of his 
good doctrine that he had to die, but for his blas- 
phemy. This is the way of all tyrants, that, besides 
inflicting suffering and death upon the innocent, 
they also heap upon them false accusations. But 
when the day cometh that shall come, they shall 
see whom they have pierced, and say with astonish- 
ment: "Behold, these are they whom we had some- 
times in derision, and a proverb of reproach: we 
fools accounted their life madness, and their end to 
be without honor: how are they numbered among 
the children of God, and their lot is among the 
saints?" Wis. 5:3 — 5. 



ANDREW CLASSEN OF DROURIJP, BEHEADED FOR 

THE TESTIMONY OF JESUS CHRIST, UNDER 

THE STADTHOLDER GEORGE SCHENCK, 



AT LEEUWAERDEN, A. D. 



(535- 



{Copy of a certain old document.') 

"It is a faithful saying, and worthy of all accepta- 
tion," which our Savior spoke and left for our in- 
struction, saying: "Whosoever will save his life 
shall lose it: but whosoever will lose it for my sake, 
or the Gospel's, shall save it" unto life eternal. 
Matt. 16:25; Luke 9:24. 

This evangelical doctrine, given for admonition 
and consolation, many faithful witnesses of Christ 
have taken to heart, who voluntarily surrendered 
their lives for his holy name's sake, looking to the 
promises, and the glorious reward which shall be 
given them not in this, but in the future world; for 
in the third chapter of Wisdom we read : ' ' The 
souls of the righteous are in the hand of God, and 
there shall no torment touch them. In the sight of 
the unwise they seem to die: and their departure is 
taken for misery, and their going from us to be utter 
destruction : but they are in peace. For though 
they be punished in the sight of men, yet is their 
hope full of immortality, and having been a little 
chastised, they shall be greatly rewarded: for God 
proved them, and found them worthy for himself. 
As gold in the furnace hath he tried them, and 
received them as a burnt offering." Verses 1 — 6. 

This a glorious testimony, and well accords with 
the words of the holy apostle Paul, that we must 
through much tribulation enter into the kingdom of 
heaven (Acts 14:22); as also our Savior says that 
the way is narrow, and the gate is strait, that lead- 
eth unto life; and that there are few who walk in it; 
few, when compared to the great multitude and 
majority who choose the broad way, and walk 
through the wide gate, to their own destruction and 
eternal perdition. 

Few were found at Sardis, who had not defiled 
their garments; nevertheless these few were to be 



crowned as conquerors, clothed in white raiment, 
and their names were not to be blottted out of the 
book of life; and the Son of God shall confess their 
names before his Father and his angels, which is 
promised to all that overcome. Rev. 3:5. This was 
taken to heart by those who did not look upon 
what is visible and perishing, but upon the invisible, 
as appears in the pious witnesses and martyrs of 
Christ, who, for Christ's sake, gladly forsook not 
only all their property and the distinction which 
they enjoyed in this world, but also their own lives; 
for neither persecution, nor any creature in the 
world could deter them from the love of God and 
Christ. Rom. 8:39. 

Among others, it was seen also in the case of a 
manful hero and armed soldier of Christ, named 
Andrew Claessen of Drourijp, a village in Fries- 
land, situated between Leeuwaerden and Franneker; 
who, A. D. 1535, under the Stadtholder George 
Schenck, was apprehended, brought to Leeuwaer- 
den, beheaded on the sixteenth of March, and placed 
upon a wheel. This took place three days after his 
imprisonment; however, the pious secretly took 
him down and buried him ; and his soul is now also 
resting under the altar of God. 



FURTHER OBSERVATION. 

He had seven children, who after the death of 
their father had to wander about in poverty and 
misery, yet were supported by some kindly dis- 
posed persons, though not without peril. These 
things we have recorded from the testimony of their 
descendants, who, to this end, have sent us their 
written attestations, from the town of Franneker, in 
Friesland, dated March the 13th, 1658, and sub- 
scribed, Jouke Wybes. 



SEVEN BRETHREN, A. D. 1536. 

In this year, also seven brethren, namely, Hans 
Beck, Wolfert Schneider, Christian Alzeiter, Bal- 
thasar Gesel, Wolfert from Getzenberg, Hans Mau- 
rer, and Peter Kranewitter, from Gofedaum in Etsch- 
land, were apprehended. Various things were 
resorted to with them, in order to conquer them, 
and to draw them away; but as they could not be 
prevailed upon, but adhered to their faith and to 
the truth, they were sentenced to death by the 
children of Pilate, who, through the advice of the 
high priests, delivered them to the executioner, who 
had to bring the matter to a close. Thus they were 
put to death, mightily admonishing the people to 
repent, and that this was the divine truth, showing 
that no impure, false, idle, or heedless hearts can 
stand the test. Wolfert had once apostatized, and 
consented to the will of the wicked ; but afterwards 
deplored and bewailed his course. When after a 
few days he was again called before the judge, he 
again confessed the Lord, and said that the devil 
had deceived him in what he had done against God. 
He was then put back into the tower to the others, 
and with them steadfastly suffered death, and in this 
manner they together testified with their blood to 
the truth, at Gofedaum. 



MARTYRS MIRROR. 



429 



PETER GERRITS, PETER JORIS, PETER LEYDECKER, 
AND JOHANNA MELS, A. D. 1 536. 

In the year 1536, on St. Margaret's day, in the 
morning, the Bailiff at Zierichzee apprehended 
three brethren and one sister, named Peter Ger- 
rits, Peter Joris, Peter Leydecker, and Johanna 
Mels, whom he took with him half dressed, and 
put them in prison, where they were confined for 
seven weeks ; but no suffering or misery inflicted 
upon them could induce them to apostatize. When 
they were examined, and many human institutions 
were presented to them, which they endeavored to 
refute with the word of God, the Burgomaster 
said : 

' ' We care not for your word of God, but hold 
to the mandate of the Emperor, and shall igno- 
miniously exterminate all those who act contrary 
to it." 

They answered : ' ' Lord Burgomaster, by this 
you prove yourself to be a protector of the king- 
dom of Babel and of Bel for which you will indeed 
reap some reward here on earth, but hereafter, 
with antichrist and the crowned beast, eternal dam- 
nation in the lake of fire." 1 John 2:18; Revela- 
tion 13; 19:20. 

They were then placed upon the rack, though 
contrary to their privileges, for they were mere 
citizens ; however, they would not apostatize, 
though they were tortured so that the blood ran 
down their feet: but they trusted in and cried to 
God alone. After being tortured, they were 
brought up above again, where they comforted 
each other with the word of God. 1 Thessalo- 
nians 4: 18. 

Finally, on the 4th of September, they were sen- 
tenced to death. They were brought bound upon 
the scaffold, yet came forth boldly and humbly, as 
lambs of Christ, and finally knelt down, saying with 
Stephen ■ " Lord Jesus, receive our spirits into thy 
hands." Acts 7:59. They were all then speedily 
beheaded, their bodies burned, and their heads 
placed upon stakes. Thus they offered up their 
sacrifice. 



JEROME KELS, MICHAEL SEIFENSIEDER, AND HANS 
OBERACKER, A. D. 1536. 

In the beginning of the year 1536, Jerome Kels 
of Kufestein, Michael Seifensieder of Wald in Bo- 
hemia, and Hans Oberacker from Etschland were 
dispatched to go into the Earldom of Tyrol. Acts 
13:2. But when they arrived at Vienna, in Aus- 
tria, they were apprehended, having been betrayed 
by the host with whom they had lodged. Acts 4:3; 
5 : 26. While they were eating supper, the people 
tried to ascertain their character by drinking to their 
health; but when they perceived that they would 
not respond, the host had some paper brought, and 
wrote a letter in Latin, which, among other things, 
read as follows : " Here are three persons who 
appear to me to be Anabaptists." But he did not 
know that Brother Jerome understood Latin. Then 
said Jerome to the other brethren, they would watch 



together, let things go as the dear Lord should 
please. Two hours afterwards the constables came 
and brought them bound before the judge, and 
when they had been examined they were put in 
prison. 

Eight days afterwards the judge had them 
brought before him and his assessors, where they 
were told to recant. Brother Jerome said that 
they themselves should forsake their unbelief, and 
not so falsely bear the name of God, or of Christ. 
Thereupon the judge became highly incensed at 
Jerome, and when the latter said they were no 
Christians, the Judge said : ' ' You are a desperately 
wicked fellow." And though he was asked this as 
much as ten times, he constantly confessed as be- 
fore. The assessors then said : ' ' This reprobate 
fellow is not worthy that your wisdom should be- 
come enraged at him." They were then led back 
into prison, and the judges were highly offended at 
Jerome and his brethren. After another eight days 
the judge again summoned all three before him, 
taking to him three of the most wicked priests. 
When these would speak with Jerome, contemned 
our calling, reviled our faith, and said that they 
were sent to instruct them regarding their error, 
Jerome boldly and fearlessly said: "We are in the 
right way: our calling is from God, and Christ has 
taught us that we should not hear a stranger's 
voice." John 10:5. He also said: "We are 
willing to give an answer to every man, and to 
show the ground of our hope ; but with monks 
and priests, who are sent by the pope, who is the 
antichrist, we do not desire to speak ; for they are 
great rogues, whoremongers, perjurers, deceivers 
and seducers, even as these." 

Thereupon the Judge said : ' ' My good Jerome, 
you do not yet know these good lords." Jerome 
said : ' ' God is my Lord, but not they. Matthew 
11:25; Luke 10:21. He then, for almost two 
hours and a quarter gave answer concerning the 
mass, original sin, infant baptism, calling, and their 
awful, idolatrous sacrament. Then followed many 
entreaties that he should regard his dear life, wife 
and child, and take to heart their sincere promise; 
and that he should pray to God; they would also. 
But he said that they had the truth and would 
adhere to it, they might do what they pleased, and 
as they could also not overcome the other brethren 
with their poison, the judge remanded them to 
prison, in which they sang comforting hymns 
together, and rejoiced in God. And as they could 
hear each other, they called to one another, com- 
forting and strengthening one another. They also 
delivered their written confession of faith, with full 
proof from the holy Scriptures, to the lords at 
Vienna, and to the judge. 

To the aforesaid brother Hans Oberacher the day 
of the Lord appeared three times, as he informed 
us from prison, and he saw unutterable things with 
the eyes of the spirit, as also with his bodily eyes; 
he saw the condition of the children of God, and 
how great grace they received from God; on the 
other hand, how mighty and terrible this day is for 
the wicked; so that he prayed that God would 



430 



MARTYRS MIRROR. 



never let him incur this wrath, which is so great 
and dreadful upon wickedness. Mai. 3 : 17; 4: 1, 2. 
Many attempts having been made to prevail upon 
these brethren, and they remaining steadfast in the 
faith, as strong soldiers, and lovers of God, they 
were condemned to death by the children of Pilate, 
and burned to ashes, at Vienna, on the Friday pre- 
ceding Judica, in Lent of the aforesaid year. 



GEORGE VASER, AND LEONHARD SAILER, 
A. D. 1536. 

In this year, George Vaser, a minister of the 
Lord and his church, and Brother Leonhard Sailer, 
his companion, were apprehended at Neudorf, in 
Austria, where they were passing through, and 
were put in the stocks there. The next day, the 
Judge of Metling, and the whole council, as also 
other people with them, came and asked him on 
what account they were imprisoned there. They 
replied : ' ' For the faith of Christ, and the divine 
truth." 

They then took them, and brought them into 
the market town of Metling, a distance of several 
furlongs from Neudorf, and two leagues from 
Vienna. On the whole way they testified with great 
boldness to the truth, and with many words declared 
to them the judgment of God, so that the Judge 
and all the others were amazed and dared not say a 
single word against it. Thereupon they put them 
all into the common prison, in which they met with 
all manner of ungodly and shameful impropriety on 
the part of their fellow prisoners, which daily caused 
them great sorrow of heart, so that they would 
rather have been cast into an offensive dungeon 
where they would not have been obliged to listen to 
this impiety. 

During their imprisonment they were much ques- 
tioned with regard to infant baptism, the sacrament, 
and that we call them all ungodly and unbelieving; 
but they told them, that, as regards infant baptism, 
they were entirely welcome to it, and also said : 
"Because they called themselves Christians, but 
falsely bore the name of Christ, and did not move 
with a finger the least of Christ's commandments; 
therefore they should know that they were of the 
devil (John 8:44); and if they would not repent of 
their sins, God would destroy their false boast, so 
that they, with the whole world, and the rich man 
would be cast into the abyss of hell, which would 
certainly come to pass, though they now did not 
believe it. Having been in prison nearly a whole 
year, and being fully prepared for death; yea, of 
good courage and cheer, and joyful in the Lord, 
they prayed that the Lord, the gracious God, would 
deliver them from this mortal tabernacle, and this 
wicked, blind world; for they had a good hope and 
great joy and a sincere desire to depart, and ex- 
pected every hour, to die manfully and boldly, 
through the help and power of God, for the divine 
truth, and for the name of our Lord Jesus Christ, 
notwithstanding all the pain and suffering, which 
might be inflicted upon them. 



However, through a special providence of God, 
they were wonderfully liberated, unharmed in their 
consciences, and came in peace to the church at 
Trasenhofen, and were joyfully received in the 
spirit, as good, worthy and beloved brethren. 



FURTHER ACCOUNT OF GEORGE VASER, 
A. D. 1537. 

In the following year, at the request of some of 
the zealous, the above-mentioned George Vaser, 
was sent to Pechstall, in Austria, where he gladly 
began to teach the word of the Lord, notwithstand- 
ing he had just come out of the prison at Metling. 
He gathered the believers, and established a church, 
according to the command of God. But he could 
not escape a certain deceiver, a genuine tool of all 
treachery, who, under a false appearance, pretended 
to learn the grounds of the truth of him as a minis- 
ter, but, in the meantime appointed many servants, 
commanding them at a suitable time to apprehend 
this George Vaser, which they faithfully did. 

He was then subjected to much cruel torturing, 
and while in prison was tempted in manifold ways ; 
but he remained very steadfast and faithfully fol- 
lowed unto death him whom he had proclaimed in 
the faith; thus testifying with his blood (being ex- 
ecuted with the sword) , to the faith and the truth 
of God. Matt. 24: 13; John 10:4; r Peter 5:1. 



SEBASTIAN GLASMACHER, AND HANS GRUENFEL- 
DER, A. D. 1537. 

In the year 1537, also Sebastian Glasmacher and 
Hans Gruenfelder were apprehended for the faith 
and divine truth, at Imst. in the upper valley of the 
Inn. They were executed with the sword, and then 
burned. They confessd the Lord and his holy word 
and truth with great gladness. A countless multi- 
tude were present at their execution. Hans called 
and spoke with a very loud voice, admonishing and 
warning the people, to the best of his ability; so also 
did Sebastian, and in this they continued, until their 
death. This greatly astonished the people. 

Their bones however could not be wholly burned; 
hence they were afterwards thrown into the water. 
The heart also of the one could not be burned, 
which was no doubt for a remarkable testimony. 
John 15:27. 



HANZ PEIZ, AND SOME OTHERS, A. D. 1537. 

In this year 1537, also Hans Peiz, a minister of 
the Gospel, and several of his fellow believers were 
apprehended for the divine truth, at Passau, on the 
Danube. They were imprisoned a long time, suf- 
fered much, and, together with others, who con- 
fessed their faith and the truth, fell asleep in prison, 
after great steadfastness, and heroic piety. 



MARTYRS MIRROR. 



431 



HANS WUCHERER, AND HANS BARTEL A. D. 1 537. 

In this same year 1537, brother Hans Wucherer 
was apprehended in Bavaria, and with him another 
brother, named Hans Bartel, a weaver. They were 
taken to Mermes, where they were confined for 
sixteen days, and were twice examined by Caiphas 
and the priests, and twice through the torture. 
They were asked what they believed concerning the 
sacrament. They spoke mightily against it, that it 
was an abomination, and an idol before the Lord; 
and that it was not to believed that they could give 
the body of Christ, with flesh and blood, just as he 
hung on the cross to eat so many hundred thousand 
times; but they said that the supper was a memorial 
of his suffering, death and the shedding of his 
blood, by which he redeemed us, Matt. 26:25; Luke 
22:19. To commemorate this, and to search their 
hearts, is the purpose for which believers, who are 
members of his body, or his church, are to observe 
it, with sincere thanksgiving to him. They then 
asked them concerning infant baptism and what 
they held of their priests and churches. They 
spoke against all these according to the truth. 
They then questioned them about their views re- 
garding their matrimony, and the Ten Command- 
ments. To this they also gave their reply. They 
were then brought bound to Bruckenhausen, where 
each was separately put in chains in prison. Six 
times they were brought forth and examined, in or- 
der to induce them to recant, which if they would 
do, mercy would be shown them. But they would 
in no wise exchange the divine grace for the favor 
of the world, since they felt assured that they were 
in the true faith and in the truth of God. 

The seventh time the priests came to them into 
the prison; but they adhered constantly to God. 
They also greatly tortured them, severely racking 
Hans, and Brother Bartel twice, without, however, 
prevailing upon them . 

The eighth time the Judge came to them, to- 
gether with three others. After maltreating them 
fearfully, he sentenced them to be burned ; but they 
hoped in the Lord, to remain faithful and steadfast 
unto the end, in the divine truth, through the un- 
speakable riches and power of God. They were 
then burned for the faith valiantly testified to the 
truth, and obtained the crown of the martyrs of 
Christ. 



PHILIP DE KEURS, 



1537- 



In the year 1537, there was at Cassel, in Flanders, 
a Godfearing pious brother, whose name was Philip 
Keurs, a joiner by trade. And since he had also 
separated from this present wicked world, and had 
entered upon the peculiar way of the cross, which 
leads to the kingdom of God, he, like his Lord and 
Master, Jesus, was hated, despised and persecuted 
by the servants of this world, so that he finally fell 
into the hands of tyrants, who cruelly maltreated 
him with severe imprisonment. But as he was not 
founded upon drifting sand, but upon the immova- 
ble Rock (Matt. 7:24,26; 16:18), he remained 
steadfast in every respect, as gold which is tried in 



the fire, i Peter 1:7. And since nothing could 
move him to swerve from the truth, he was sen- 
tenced to death at said place; in this manner con- 
firming the faith of the truth with his death and 
blood. And as he here became a partaker of the 
sufferings of his Lord and Master Christ Jesus, so 
he shall also, when his glory shall be revealed, re- 
ceive and enjoy great gladness and joy, and in 
eternity the crown of everlasting glory. 2 Tim. 4:8. 



TWELVE PERSONS, MEN AND WOMEN, BURNED AND 

BEHEADED FOR THE TESTIMONY OF JESUS 

CHRIST, AT VUCHT, NEAR HERZO- 

GENBUSCH, A. D. 1 538. 

( Copied from certain very old testimonies. ) 

In the year 1538, in August, there were appre- 
hended in the town ten or seventeen men and 
women, who were said to have been rebaptized, all 
of them humble (or poor) people, etc., except a 
goldsmith, who was among the number, whose 
name was Paul Vandruynen, and who was said to 
be their teacher.* 

This Paul, together with three other men, was 
strangled alive and burned, upon a scaffold at 
Vucht, on the ninth of September. 

The other three were named: Michael Stevens of 
Oosterhont, a potter; John Block of Ghent, a tape- 
maker; and Adrain of Gravenhage, also a tape- 
maker. 

A rope was tied into the mouth of each that they 
should not speak or cry aloud. 

Two Minorites and two Dominicans were also 
present, who wanted to say much to them, and 
show them a crucifix; but they would not look at 
it, saying that they had God in their hearts, and, 
therefore, would worship neither wood nor stone; 
they also prayed for those who put them to death, 
and said that the servant was not better than his 
master, and that they did willingly die in his name, 
but would not listen to the monks. 

The trial was conducted by a commissary from 
the court, named Sir Adrian van de Grave a licenti- 
ate in both laws. He had with him a man of the 
aforesaid sect, whose misdeed had been remitted to 
him (probably an apostate), who pointed out their 
residences. 

To said commissary seven Judges were added, 
who together sentenced them; namely: Sir Goosen 
van der Stege, Gisbert Heyn, and Matthew Stooters, 
in the ring. 

The four other Judges were: Hendrick Pelgrim, 
alias Ketelaer; Sir Hendrick Luysterisan van der 
Stege, Heyligengoestmeister, and Govert Symons, 
jailer. 

On the eleventh of September, at the aforesaid 
place, three women and one man were strangled, 
who were said to be rebaptized; one of whom was 
the wife of Paul, the teacher, here also monks were 
present, to induce them to renounce. 



Bishop says the writer. 



4:32 



MARTYRS MIRROR. 



Paul's wife said: "O Lord, enlighten the eyes of 
those who inflict this suffering upon us, that they 
may see what they are doing. I thank thee, O God, 
that thou countest me worthy to suffer for thy 
name's sake." 

The Dominican said to another woman: "Will 
you not adhere to the holy church?" 

She said: "I adhere to God; is this not holy 
church enough for me?" 

The Dominican then said to the man, John van 
Capelle: "Ask God to forgive you for having set a 
bad example unto us." 

He answered: "I did not err, but dealt with the 
word of God, and am sorry that I have been so 
long in darkness. I entreat you, citizens, read the 
Gospel, and live according to it; forsake your 
drunkenness, knavery, cursing and crossing your- 
selves," etc. 

The third woman said: "O God Almighty, do 
not lay upon me more than I can bear, ' ' etc. Thus 
they gladly died. 

The aforesaid Paul and his wife had an infant of 
nine months, which was still unbaptized; this they 
took from the mother in prison and baptized it. 
Lord Philip van Doom, dean of St. John, Postulia, 
wife of Sir John van der Stegen, and Anna, wife of 
Sir Goosen van der Stegen acted as sponsors to said 
child. 

All of them were then put to death, and on the 
fourteenth of September, at six o'clock in the 
morning, a young man of the above named sect 
was also beheaded. 

Thus far the old document sent to us from Fries- 
land. Compared with the account in the History 
van den Opgang van's Hertogenbosch, by Borre 
van Uytrecht, concerning the persons who were 
brought thither as prisoners. 

Note . — It appears that the entire above account 
was written by some one who had not yet come to 
the faith; since he calls the true faith of said persons 
who were put to death a sect; of whose death he 
seems to have been an eye witness; hence we can 
assume this with the greater confidence, since it is 
certain that the opponent of a belief will not em- 
bellish, but much rather speak against it. 



LEONHARD LOCHMAIR, AND OFFRUS GREIZINGER, 
A. D. 1538. 

In the year 1538, Brother Leonhard Lochmair, a 
minister of the word, in the Earldom of Tyrol, was 
apprehended, and taken to Brixen, where a great 
number of priests practiced all manner of craftiness 
with him, until they caused him to apostatize. They 
then demanded of him, that he should go about the 
country for a whole year, with Doctor Gallius, and 
preach against and renounce the divine truth. This 
he would not do; hence they confined him in 
prison: for he had been a priest before he became a 
brother. He came to himself and repented of his 
apostasy, and great fear came upon him, for the 
judgment of God pressed upon him; but since God 
knew his sorrowful heart, he so ordered it that he 
was restored again, as will follow in the sequel. 



In the same year, 1538, Offrus Greizinger, also a 
minister of the word in the Earldom of Tyrol, was 
apprehended. He was sought on the mountains 
and in the valley, and spied on bridges and else- 
where. A large sum of money was also offered for 
his apprehension, and spies and traitors were sent 
out, who pretended to have a desire to become 
pious. When they had apprehended him, he was 
also brought to Brixen and put in prison there, his 
apartment being so near to that of Leonard Loch- 
mair' s, that they could converse together. There 
Leonhard greatly deplored his apostasy to Offrus, 
and sorrowed greatly on account of it. Offrus then 
gave him much consolation, when, after genuine 
sorrow and true repentance, he proclaimed to him 
the remission of his sins in the name of the Lord ; 
yea, through his intercession, re-established him in 
his faith, and received him again as a fellow mem- 
ber and brother. 

Not long after, when Brother Offrus, the faithful 
servant of the Lord and his church, was sorely tried 
in manifold ways, and much threatened with the 
torture, if he would not point out to them his 
brethren who had not yet been driven away, es- 
pecially those who had harbored him, and done 
good to him, he said to them : " I have resolved to 
endure all pain and suffering which man can endure, 
even unto death, through the power of God, before 
I shall tell you this, and become a traitor. I well 
knew beforehand that this would be my fate. You 
have me in your power, do whatever God will per- 
mit you to do; if you want to tyrannize over me, 
you may do so ; God will find you. I have nothing 
to say or to show." They then assailed him with 
threats, and urged him that if he had the truth, 
they would admonish him in the name of the truth, 
to show and speak the truth. Then Brother Offrus 
said : "I know you and your truth ; you have heard 
what I said." 

They also asked him whether it was not true that 
if our numbers should increase, we would rise up 
against and kill them, if they would not come over 
to our side? He told them that if we should do 
this, we would not be Christians, but only such in 
name; adding: "If you were true Christians you 
would not torture or kill any one." Hence they 
bound him, and drew him up, but speedily let him 
down from the torture, and threatened him, asking 
why he would have his members thus torn asunder. 
He replied: "I am in your hands; do with me 
whatever God will permit you to do ; you can take 
from me no more than my life." They then de- 
spaired of accomplishing anything with him . 

Eight days after, they again drew him up, this 
time twice, yet more gently: but he said : "I have 
told you once what I can tell, and be it known to 
you that God will find you for your tyranny." 
They again despaired, and thenceforth left him 
alone, torturing him no further. He was sick in 
consequence of the torture, so that he said the 
less. 

After another eight days, they again came to him, 
called him before them twice, but did not remain 
with him long, because he laid before their eyes 
their rascality, roguery, and unrighteousness. 



MARTYRS MIRROR. 



433 



After much suffering and tribulation he was then 
sentenced to death by the children of .Pilate, placed 
alive into the fire, and burned to ashes ; thus valiantly 
and steadfastly, as a Christian hero, testifying to 
and sealing his life and doctrine, with his blood, on 
Halloween, A. D. 1538. And though he had pre- 
viously wrestled hard with death, yet when he went 
forth unto death, he was glad and joyful in his 
heart. 

But as Leonhard Lockmair had formerly been a 
priest, the priests prevented his dying together with 
Offrus; for they intended first to divest him of their 
accursed ordination. In this, in order to bring to 
naught their counsel, God so ordered it, that the 
suffragan who was to do this, died. Thus he was 
executed with the sword, a few days after Offrus, 
and, as a true priest, offered up and gave himself 
as an acceptable offering unto God, and testified to 
his truth unto death. Rom. 12 : 1; 2 Tim. 4:6. 



MICHAEL WIDEMAN OR BECK, A. D. 1 538. 

About this time also Brother Michael Wideman 
or Beck was apprehended at Ricten in Allgau, to- 
gether with some other persons, which other per- 
sons, however, were sent home, while this brother 
was put in prison for the faith . Many things were 
resorted to with him, and he was admonished to re- 
nounce, but he had a good assurance of his faith in 
Christ, and said: "When I was living with the 
world in all unrighteousness, in sins and wickedness, 
no one admonished me to renounce, but I was con- 
sidered a good Christian before the world. But 
now that I have become converted, and amended 
my life, I am told to renounce ; but I have become 
converted once, and have renounced all unrighteous- 
ness, and in this conversion I will persevere unto 
the end, and will not be turned from it, for that in 
which I stand is the true foundation." After being 
imprisoned almost half a year, he was beheaded and 
burned. 



MARTIN OF VILGRATEN, AND CASPAR SCHU- 
MACHER, A. D. 1538. 

In the year 1538, the brethren Martin of Vil- 
graten, and Caspar Schumacher, were both appre- 
hended for the divine truth, at Michelsberg, in 
Priesterthal, and, after great steadfastness, sen- 
tenced to death, and executed with the sword; thus 
manfully persevering in the faith unto the end. 
They were of good cheer in their bonds and tribula- 
tion, and held fast to the love of God, from which 
they could not be separated through tribulation, 
fear, persecution, hunger, poverty, nakedness, or 
danger. No sword was so keen, no fire so hot, no 
devil so wicked, no man so diligent, as to turn them 
from God and his truth, and from their Lord and 
Savior Jesus Christ; but they, through the grace 
and power of God, kept that which God had given 
them to know, even unto death. 



JOHN STYAERTS, AND PETER, A. D. 1 538. 

About this year, there were, in Flanders, two 
cousins, one named Styaerts, the other Peter. 
These two blooming and God-seeking youths re- 
sided with their parents in a village called Mereedor, 
in Flanders. And as they were very zealous for 
God, and searched the holy Scriptures, they soon 
perceived, that the believing and regenerated — ac- 
cording to the doctrine of Christ, as a sign of having 
buried the former sins, and risen with Christ, and 
walking in newness of life — had to receive Christian 
baptism, in the water; and since they were desirous 
of this, they journeyed to Germany, to seek others 
of their fellow believers. But as they could not 
find such as suited their wishes, they soon returned 
to their parents in Flanders, where they earnestly 
sought the Lord their God, so that they had a good 
report, doing much good to the poor, and saying 
with Zaccheus, that if they had defrauded any one, 
they would restore it fourfold. Luke 19:8. When 
the blinded papists, who most bitterly hated the 
light ol truth, perceived this, they took these two 
young lambs out of the houses of their parents, at 
MeVeedor, and brought them beyond Ghent, into a 
village called Vinderhout, where they most severely 
imprisoned them in a dungeon. Jer. 38:6. Once 
when their sister came to bring them some fine 
shirts, they told her that they could not keep them 
from the worms, which were in their food, eating it, 
and in their clothes and shirts on their bodies. 
They further said : ' ' Here is a Bible, the contents 
of which, as well as the cause of our bonds, will yet 
come to light after our death." The aforesaid John 
Styaerts was once released from prison, on account 
of sickness, and, as is thought, could easily have 
obtained his liberty; but he voluntarily returned to 
prison, desiring gladly to die with his dear brother 
for the name of Jesus. Thus after a certain time 
they were led to the slaughter. Peter, who came 
forth first to die, casting his eyes up to heaven, 
boldly called out to John Styaerts : " Fight va- 
liantly, my dear brother; for I see the heavens open 
above us. Acts. 7 : 56. They were together put to 
death with the sword at Vinderhout. Thus these 
young branches in the court of the Lord (Jer. 17:8; 
Ps. 1:3), were also devoured by the awful beast 
which rose up out of the sea (Rev. 13:1), but they 
had no power over their immortal souls, which 
escaped from them unto God, where they shall for- 
ever live in unspeakable joy. When their parents 
came from Mereedor to Vinderhout, and inquired 
for their children, the villagers told them that they 
had already been executed with the sword. And 
thus they were deprived of their children by these 
tyrants. 



HANS SEYEL, AND HANS OF WELS, A. D. 1538. 

In the same year, 1538, on Wednesday before 
Christmas, Hans Seyel of Mur, and Hans of Wels, 
were apprehended for the faith and the divine truth, 
at Sandweid, in Kaernthen. After valiant stead- 
fastness in the faith, they were condemned to death 
and executed with the sword; thus, even unto death, 



434 



MARTYRS MIRROR. 



boldly testifying with their blood to the way of 
truth, from which they would not depart as long as 
their eyes were open, and breath remained in their 
nostrils. 



OF A CERTAIN DECREE PUBLISHED IN ENGLAND 
AGAINST THE ANABAPTISTS, A. D. 1 538, 
AND WHAT FOLLOWED THERE- 
UPON, A. D. 1539. 

"After manifold tyranny, persecution and putting 
to death," writes P. J. Twisck, "in various coun- 
tries and kingdoms, against the Christian flock, also 
in England a decree was proclaimed, in December, 
A. D. 1538, against the believers baptized according 
to the ordinance of Christ. By virtue of the same, 
they, right in the face of cold winter, were banished 
from the country, and had to flee whithersoever they 
could. 

Thus it came, that some of them fled for refuge 
to Holland, and having come to Delft, they were 
there spied out by their enemies, and fell into the 
hands of the tyrants; and, after manifold trials, and 
steadfastness in their faith, they were sentenced to* 
death for the truth, at said place, and, on the 7th 
of January, A. D. 1539, put to death. Sixteen men 
were beheaded with the sword, and fifteen women 
drowned. 

These sixteen men and fifteen women, thirty-one 
persons in all, who, in the year 1539, fled from 
England to Delft, and were there put to death in the 
same year, for the true confession of Jesus Christ, 
must plainly and positively be distinguished from 
other twenty seven persons who lost their lives 
there one year earlier, namely, A. D. 1538; whose 
written examinations and death sentences we have 
seen; but as we have not found sufficient light 
therein, we pass them by, commending them to 
God, and thus take our leave of them. 



APOLLONIA, WIFE OF LEONHARD SEYLE, 
A. D. 1539. 

In the year 1539, one sister Apollonia, wife of 
Leonard Seyle, having been with him in the upper 
country, was apprehended in the Earldom of Tyrol, 
and brought to Brixen; but, through the immutable 
grace and power of God, who valiantly aided her 
womanly heart, she constantly and firmly continued 
in the true faith, and in what she had promised God 
in Christian baptism, and would depart neither to 
the right nor to the left. Hence she was then sen- 
tenced to death, and drowned, thus receiving the 
martyrs' crown. 



GREAT PERSECUTION IN AUSTRIA, A. D. 1539. 

In said year, 1539, the church having dwelt for a 
little while at Steinborn, in Austria, and having be- 
gun to increase there, the old serpent, the envious 
and arch-wicked satan, who so miserably tormented 
the pious, could not endure or overlook it, but in 



his wrath stirred up the children of wickedness, es- 
pecially the priests, who in all this are his agents 
and executors ; so that they constantly filled the 
ears of King Ferdinand with their unjust accusa- 
tions of the pious, . and instigated him, so that he 
complied with their demand, and sent his Marshal 
from Vienna, with provosts and a number of horse- 
men, who unexpectedly came to Falkenstein, whence 
they took with them a great mob, and fell upon the 
church at Steinborn, on the 6th day of December, 
in the evening or at night, in the above-mentioned 
year. All the men whom they found, they put into 
one room, and thus they also did with the women 
and maidens. With great tumult and noise they 
kept watch during the night, and brought in 
all whom they could find. Their chief intention 
was to apprehend the elders and ministers of the 
church, hoping to obtain much money from their 
people, and thus deprive the poor people of their 
sustenance, notwithstanding God would severely 
punish such wickedness. But God through his 
providence prevented them, so that they could not 
find a single minister. In every nook and corner 
they rummaged for the sustenance of widows and 
orphans, and persevered greatly in their ungodly 
assiduity. But God brought to naught and folly 
their counsel, when they thought to find wealth 
among the poor. In their tyranny they apprehended 
sick people, children, and pregnant women, so that 
it could have moved a heart of stone to the deepest, 
and enduring compassion. 

The imprisoned brethren and sisters made them- 
selves ready to offer up their bodies and lives unto 
God, whether through fire or through the sword. 
On the evening when this persecution took place, 
some men of Philip's people had also come, with 
the intention of making known to them the 
ground of the church, and of their whole life. Thus 
as many as a hundred and fifty brethren were to- 
gether apprehended, and, well guarded, were 
brought up to the castle of Falkenstein. Among 
their number there were some who had not yet 
received the baptismal covenant of grace; as also 
some who had apostatized from the truth, and were 
now penitents. Having all arrived in the castle of 
Falkenstein, they conferred with those who had not 
yet bound themselves in the faith. These they 
asked what they purposed to do in this tribulation, 
and told them that, if they, for the testimony and 
honor of God, would firmly adhere, in all suffering, 
to the Lord Christ, whatever distress and anguish 
might befall them, they would consider them fellow- 
companions in the kingdom of Christ, and hope that 
God would be gracious to them ; however, with this 
understanding, that with those who through the 
providence of God should be released, and return 
to the church, the latter should have authority, by 
virtue of the Lord's command, to deal according to 
their confession, in the proper measure and order; 
and since they had this intention and resolution, 
they would write to the elders and the churches, 
and afterwards give them full information. 

Thereupon they all indicated their willingness, 
and, with a joyful heart and great thankfulness, de- 
sired to accept this covenant as a grace of God. 



MARTYRS MIRROR. 



435 



Immediately upon this, the church was informed 
of it by letter. A written answer speedily came, 
that all the believers were well satisfied with this 
resolution; since such as had not yet been incorpo- 
rated, according to divine ordinance, into the church, 
but agreed with it in all things, and desired to show 
forth an honest testimony of the truth, to suffer with 
it and to give their lives for it in this extremity, 
might well be received as fellow believers. 

When they were again informed of the decision 
of the church, they willingly entrusted themselves 
to the Lord, manifested patience in all tribulation, as 
others of the pious, and made a good confession 
before many witnesses. While they were yet at Fal- 
kenstein, King Ferdinand sent his Marshal, several 
doctors from among the priests, and the execu- 
tioner, that they should go to them. These, on 
Christmas night, which is customarily celebrated in 
every country, began to deal with much craftiness 
with the imprisoned witnesses of the truth ; they 
also put subtle questions to some of them, as to 
what was their ground and hope, and where their 
treasure or money was. Thereupon they confessed 
in truth, that Christ was their Lord and Savior, their 
only comfort, their only hope, their dearest heart- 
treasure and best portion, in whom they received 
God's help and grace. They also treated with them 
about other articles, and wanted to instruct, teach, 
and convert them, as they said, especially with 
regard to their sacrament, which they highly ex- 
tolled, and would have them believe that the flesh 
and blood of Christ were present in it, and that it 
was our Lord God, as they said ; but the brethren 
answered that it was a dumb god, and that the 
Lord's Supper had quite a different signification 
than they perversely represented, thus shamefully 
deceiving and seducing the world. With these and 
many other confessions the King's messengers re- 
turned to Vienna ; but these imprisoned brethren 
remained in custody in the castle of Falkenstein. 

Thus it continued until the beginning of the year 
1540, when the King's Marshal came, together with 
a Spaniard, the Provost of the Empire, and other 
horsemen with their equipments. These further ex- 
amined the imprisoned brethren, and those who did 
not comply with their demands, but held to the truth 
confessed, they speedily laid in iron chains and 
bonds, coupling them two and two together by their 
hands. In the mean time many of the sisters, their 
fellow believers, came into the castle of Falkenstein, 
when the prisoners were to be taken to the sea; 
some were waiting for the imprisoned brother Eeg- 
machel, and others were particularly engaged in 
earnest and fervent prayer and supplication to Goo 
Almighty, that he would keep them from all wrong 
and sinful actions, on sea as well as on land, and 
also give them a steadfast mind, and grant that they 
might persevere in the truth unto the end. After 
this prayer, a Spaniard was commanded to send 
all of them away. Hence they began to take leave 
from one another, with many scalding tears and 
weeping eyes, affectionately admonishing each other, 
that each should firmly and unfalteringly adhere to 
the Lord and the truth confessed. Time and again 
they commended each other to the gracious protec- 



tion of God, not knowing whether in their Hie time 
they should ever see each other again with their 
bodily eyes. Thus man and wife had to separate 
from each other, and leave their little children ; 
which flesh and blood would not have been equal 
to, had it not been done through the power of God, 
and for his sake. This leave-taking was so pitiful, 
that the King's Marshal, and others like him, could 
not keep back their tears. When everything was 
arranged, and the escort was ready, the pious went 
forth, firmly trusting in God, that he would aid and 
deliver them. Thus they were brought from the 
tower, two and two together, ninety in all, after 
having been confined five weeks and a half in Fal- 
kenstein; but the sisters had to remain in the castle, 
and from the walls, looked after the brethren, with 
much sighing and sorrow, as long as they could see 
them. 

After this, the sisters were all sent away from the 
castle to the place where they resided ; but the 
brethren whom they did not want to take to the 
sea, on account of infirmity or sickness, and some 
because of their youth, they retained as prisoners in 
the castle; now and then they gave some of the 
young lads as slaves to Austrian nobles ; however, 
nearly all of them returned to the church ; the 
others remained in the castle, and for them God 
also wrought a gracious deliverance. 

The cause of this great distress of the pious was 
solely, that in antichristendom they testified against 
the idolatrous and unrighteous life and ways of the 
priests, for which, as an abomination, God should 
once severely punish them, and make an end with 
them and their sins. Hence, King Ferdinand gave 
the crew of priests, who are a band of robbers, and 
delight in killing and slaying, power to do with them 
as they pleased. These condemned them as worthy 
of death, that they should not be tolerated on the 
earth, but should be sent to sea, thus to wear out 
their lives in much anguish and distress, as a warning 
to other brethren ; and that the other three should 
be delivered into the hands of the Admiral of the 
Armada on the sea, and be employed on the galle- 
ons, in pilaging and waging war against the Turks 
and other enemies ; though these imprisoned breth- 
ren previously told the messengers of the King, that 
they would not go against the enemy, to pillage and 
wage war, neither would they consent to do wrong 
on the sea just as little as on the land, nor sin 
against God in heaven; and that, since it was con- 
trary to their faith and conscience, God, through his 
unconquerable power, and his grace, could preserve 
them on the sea as well as on the land. Never- 
theless, these witnesses of the divine truth were led, 
through the King's messengers and his strict com- 
mand to the authorities, through cities, towns and 
villages, to be brought from one court to another. 
In this they suffered much and manifold adversity 
and great sorrow; but God always granted them 
gracious means, particularly in this, that every 
morning and evening they could all unmolestedly 
pray to God, and that one brother could without 
hindrance comfort the other ; which they accepted 
very gratefully as a special grace and gift of God. 



436 



MARTYRS MIRROR. 



By this and the ordering of their whole life they 
convinced the people in many places, so that many 
who at their arrival regarded them as malefactors, 
had great compassion on them. Moreover, the 
King's servants, their conductors,, frequently bore 
them testimony, and told them that they should not 
pass silently through the cities and towns, but 
should make their faith known by singing or other- 
wise. 

Thus the faithful company was led, like a flock 
of sheep, through countries and cities, to the sea; 
journeying from the castle of Falkenstein to Vienna, 
thence to Neustadt and Schottwien, over the Sem- 
mering, to Bruck-on-the-Mur, to the borders of Ba- 
varia, to Luebeck and Marburg, to Tiele, to Stein, in 
Carniola, over the Save to Laibach, but still no com- 
fort came. During their imprisonment there they 
had to suffer much hunger and distress ; they were 
fed with the bread of anguish, and had to drink the 
water of sorrow; but thus it was the will of God to 
reveal his word and truth in every place and coun- 
try, and to make it known to the nations that were 
ignorant of it, and to let them hear the sound 
thereof; even as he always provides gracious means 
to lure men away from unrighteousness, so also 
here, where these witnesses of the faith and the di- 
vine truth were led to many and various places, and 
also to places where strange languages were spoken, 
where the truth had not been heard, and where it 
was unknown and hidden among the nations. They 
caused some from Carniola to search after the truth, 
and thereby some attained to a knowledge of it, who 
are still at this day serving God with a sincere heart. 
But how these captive brethren, while on their jour- 
ney, were treated in many places, how they were 
beaten, driven, and coupled together with ropes and 
chains, and what resulted to them from this, would 
be too long to write; still, however great the tribu- 
lation they suffered, God always comforted them in 
their hearts. 

But since God always remembers his own for the 
best, even when in the greatest fear, and never en- 
tirely forgets them, he strengthened some in their 
imprisonment, so that they trusted in God with a 
good assurance and hope, that he would work for 
and show them a deliverance. Therefore they prayed 
with the others in the fear of God, though they were 
firmly resolved to suffer for the truth of God, and to 
die rather than to participate in wicked piracy; yet 
they had reason enough, constantly to persevere in 
prayer to God, with heartfelt lamentation and sigh- 
ing, that he would promote his divine honor in 
them. In this God showed them, how they should 
hold proper converse with each other, the strong 
care for the weak, and assist one another. And 
though they had but very little sustenance, yet they 
trusted in the Lord, that he would provide for them, 
so that they should not have to beg for their bread. 
Then, on the twelfth night, at Trieste, they were all 
delivered from their chains and bonds, and went out 
of prison. Through the providence of God a place 
was shown them, where they all in the same hour 
let themselves down by cords from the walls of the 
city. Thus the very bonds in which they had been 



brought thither as prisoners, had to minister to their 
deliverance. 

From this it can be seen, that, though the un- 
godly devise many things against the pious, God 
always turns it for the best to his people. Thus, 
through the providence of God, they escaped from 
the hands of their enemies, in spite of the watchful 
guards whom they had placed in the city and upon 
the walls; for God changed their prudence to folly, 
so that they escaped over the walls right near the 
guard-house. 

When all of them, both sick and well, had escaped 
over the walls a good many of them gathered to- 
gether, knelt down, and together offered praise and 
thanks to God. God thus sped them on their way, 
that the greater part of them returned with joy and 
glad hearts to the church in Moravia. Twelve of 
them, however, were recaptured by the wicked, who 
pursued them, and, together with the other three, 
they were delivered to the Emperor's Admiral over 
the Armada, taken to sea, and brought upon the 
galleons, with the intention of employing them as 
pirates, but the pious risked their lives, and would 
rather be scourged. But as to the end of each one 
of these nothing certain is yet known, but, it is to 
be supposed that, if they constantly adhered to the 
Lord, they did not have many good days while 
they lived. But the above mentioned brethren whom 
God had delivered, when they, about the year 1540 
returned from Trieste to the church in Moravia, they 
were received with great joy and gratitude, as a gift 
from God. 



ANNA OF ROTTERDAM, PUT TO DEATH IN THAT 
PLACE, A. D. 1539. 

The following is the Testament which Anna of 
Rotterdam left and presented to her son, Isaiah, on 
the twenty-fourth of January, A. D. 1539, at nine 
o'clock in the morning, as she was preparing her- 
self to die for the name and the testimony of Jesus, 
and took leave of her son, at Rotterdam. 

Isaiah, receive your testament: 

My son, hear the instruction of your mother; 
open your ears to hear the words of my mouth. 
Prov. 1:8. Behold, I go to-day the way of the 
prophets, apostles and martyrs, and drink of the 
cup of which they all have drank. Matt. 20 : 23. 
I go, I say, the way which Christ Jesus, the eternal 
word of the Father, full of grace and truth, the 
Shepherd of the sheep, who is the Life, himself 
went, and who went this way, and not another, and 
who had to drink of this cup, even as he said: "I 
have a cup to drink of, and a baptism to be bap- 
tized with; and how am I straitened till it be ac- 
complished ! ' ' Having passed through, he calls his 
sheep, and his sheep hear his voice, and follow him 
whithersoever he goes; for this is the way to the 
true fountain. John 10:27; 4:14. This way was 
traveled by the royal priests who came from the 
rising of the sun, as we read in revelation, and en- 
tered into the ages of eternity, and had to drink of 
this cup. 1 Peter 2 : 9. 



MARTYRS MIRROR. 



437 



This way was trodden by the dead under the altar, 
who cry, saying: Lord, Almighty God, when wilt 
thou avenge the blood that has been shed? White 
robes were given unto them, and it was said to 
them; Wait yet for a little season, until the number 
of your brethren that are yet to be killed for the 
testimony of Jesus, be fulfilled. Rev. 6:9 — n. 
These also drank of the cup, and are gone above 
to keep the eternal, holy Sabbath of the Lord. This 
is the way in which walked the twenty-four elders, 
who stand before the throne of God, and cast their 
crowns and harps before the throne of the Lamb, 
falling down upon their faces, and saying: Lord, 
unto thee alone be praise, glory, power, and strength, 
who shalt avenge-the blood of thy servants and min- 
isters, and shalt through thyself gain the victory. 
Great be thy name, Almighty, which was, and is, 
and is to come. Rev. 4:8, 10. 

In this way walked also those who were marked 
by the Lord, and received the mark Thau upon 
their foreheads (Ezek. 9:6), who were chosen from 
among all nations of men, who were not defiled 
with women (understand this), and who follow the 
Lamb whithersoever he goeth. Rev. 14:4. 

Behold, all these had to drink of the cup of bitter- 
ness, as will also all those have to do, who are still 
wanting to complete the number and fulfillment of 
Zion, the bride of the Lamb, which is the new Jeru- 
salem coming down out of heaven (Rev. 21:2), the 
city and throne of God, in which the glory of the 
great King shall be seen, when the feast of taber- 
nacles will be kept and celebrated in the days of 
eternal rest and joy. Zech. 14: 16. 

Behold, all these could not attain to this, without 
first suffering judgment and chastisement in their 
flesh; for Christ Jesus, the eternal truth, was the 
first, when it is written : ' ' The Lamb slain from the 
foundation of the world." Rev. 13:8. So Paul 
says: Thus it pleased the Father, that all whom he 
predestinated from. eternity, he called, elected, jus- 
tified, and made to be conformed to the image of 
his Son. Rom. 8:29, 30. Our blessed Savior also 
says: The servant is not above his Lord; but it is 
sufficient for him, that he be like his Lord and 
Master. Matt. 10:24. Also Peter says : "The time 
has come that judgment must begin at the house of 
God: and if it first begin at us, what shall the end 
be of them that obey not the Gospel of God ? And 
if the righteous scarcely be saved, where shall the 
ungodly and the sinner appear?" 1 Pet. 4:17, 18. 
Read also in Proverbs (11:31): " Behold, the right- 
eous shall be recompensed in the earth : much more 
the wicked and the sinner." See, my son, here you 
can hear that no one can come unto life, except 
through this way. Therefore enter in through the 
strait gate, receive the chastisement and instruction 
of the Lord, bow your shoulders under his yoke, 
and cheerfully bear it from your youth, with thanks- 
giving, rejoicing and honor; for he accepts or re- 
ceives no son, whom he does not chasten. Hebrews 
12:6. Paul further says: If you forsake the chastise- 
ment, whereof they' were all partakers, ye are bas- 
tards, and not children, and shall be cast out from 
the inheritance of the children of God. 



If you, therefore, desire to enter into the regions 
of the holy world, and into the inheritance of the 
saints, gird your loins, and follow after them ; search 
the Scriptures, and it shall show you their ways. 
John 5:39. The angel who spake to the prophet 
said: "There is also another thing: A city is builded, 
and set upon a broad field, and is full of all good 
things : the entrance thereof is narrow, and set in a 
dangerous place to fall, like as if there were a fire 
on the right hand, and on the left a deep water: and 
one only path between them both, even between the 
fire and the water, so small that there could but 
one man go there at once. If this city now were 
given unto a man for an inheritance, if he never 
shall pass the danger set before it, how shall he re- 
ceive this inheritance?" 2 Esd. 7:6 — 9. See, my 
son, this way has no retreats; there are no rounda- 
bout or crooked little paths; whosoever departs to 
the right or to the left, inherits death. Behold, this 
is the way which is found by so few, and walked by 
a still far smaller number; for there are some who 
well perceive that this is the way to life; but it is 
too severe for them; it pains their flesh. 

Therefore, my child, do not regard the great 
number, nor walk in their ways. Remove thy foot 
far from their paths, for they go to hell, as sheep 
unto death ; even as Isaiah says : ' ' Hell hath en- 
larged herself, and opened her mouth without meas- 
ure ; and their glory, and their multitude 

shall descend into it." Is. 5: 14. "It is a people of 
no understanding: therefore he that made them will 
not have mercy on them." Is. 27:11. But where 
you hear of a poor, simple, cast-off little flock 
(Luke 12:32), which is despised and rejected by the 
world, join them; for where you hear of the cross, 
there is Christ; from there do not depart. Flee the 
shadow of this world; become united with God; fear 
him alone, keep his commandments, observe all his 
words, to do them; write them upon the table of 
your heart, bind them upon your forehead, speak 
day and night of his law and you will be a pleasant 
tree and a sprout in the courts of the Lord, a be- 
loved plant growing up in Zion. Ps. 92:13. Take 
the fear of the Lord to be your father, and wisdom 
shall be the mother of your understanding. If you 
know this, my son, happy are you if you do it. 
John 13 : 17. Observe that which the Lord com- 
mands you, and sanctify your body to his service, 
that his name may be sanctified, praised, and made 
glorious and great in you. Be not ashamed to con- 
fess him before men ; do not fear men ; rather give 
up your life, than to depart from the truth. If you 
lose your body, which is earthly, the Lord your 
God has prepared you a better one in heaven. 
2 Cor. 5:1. 

Therefore, my child, strive for righteousness unto 
death, and arm yourself with the armor of God. 
Be a pious Israelite, trample under foot all unright- 
eousness, the world and all that is in it, and love 
only that which is above. 1 John 2: 15. Remember, 
that you are not of this world, even as your Lord 
and Master was not. John 15: 19. Be a faithful dis- 
ciple of Christ; for none is fit to pray,"unless^he has 
become his disciple, and not before. Col. 1:7; John 
9:31. Those who said: "We have left all," also 



438 



MARTYRS MIRROR. 



said: " Teach us to pray . " Luke 18:28; 11:1. They 
were those for whom the Lord prayed, and not the 
world (John 17:9); for when the world prays, they 
call upon their father, the Devil, and desire that his 
will be done, as is also the case. Therefore, my 
son, do not become like them, but shun and flee 
them, and have neither part nor fellowship with 
them. Rom. 12:2; 2 Pet. 1:4. Do not regard that 
which is before your eyes, but seek only those 
things which are above. Col. 3:1. O my child, be 
mindful of my admonition, and forsake it not. May 
the Lord cause you to grow up in his fear, and fill 
your understanding with his Spirit. 2 Peter 3:18. 
Sanctify yourself to the Lord, my son; sanctify your 
whole conduct in the fear of your God. Lev. 20:7. 
Whatever you do, do it all to the praise of his 
name. Honor the Lord in the works of your hands, 
and let the light of the Gospel shine through you. 
Love your neighbor. Deal with an open, warm 
heart thy bread to the hungry, clothe the naked, 
.and suffer not to have anything twofold; for there 
are always some who lack. Matt. 26: 11. Whatever 
the Lord grants you from the sweat of your face, 
above what you need, communicate to those of 
whom you know that they love the Lord (Gen- 
esis 3:19; Ps. 112:9); and suffer nothing to remain 
in your possession until the morrow, and the Lord 
shall bless the work of your hands, and give you 
his blessing for an inheritance. Deut. 28:12. O my 
son, let your life be conformed to the Gospel, and 
the God of peace, sanctify your soul and body, to 
his praise. Amen. Phil. 1:27; 1 Thess. 5:23. 

O holy Father, sanctify the son of thy hand- 
maiden in thy truth, and keep him from the evil, 
for thy name's sake, O Lord. 

Thereupon she sealed this with her blood, and 
thus, as a pious heroine and follower of Jesus Christ, 
she was received among the number of the witnesses 
of God who were offered up. 



TJAERT REYNERTS, A. D. 1539. 

About the year 1539, there was also a godfearing 
peasant, named Tjaert Reynerts, who lived near 
Harlingen, in Friesland . He was brought a prisoner 
to Leeuwaerden, where he had to suffer much for 
the truth, from the blood-thirsty papists. Proverbs 
29 : 10. The cause of his imprisonment was, that, 
out of compassion and brotherly love, he had se- 
cretly harbored Menno Simon in his great misery, 
in his house. This having been brought to the 
notice of the enemies, he was apprehended and 
very cruelly examined; but he, as a valiant hero 
and witness of Jesus (Rev. 2:13; 20 : 4), would not 
forsake his Creator in this extremity, but freely and 
undauntedly confessed the faith of the everlasting 
truth against these tyrants and blood-thirsty men; 
on which account he, at said place, as a chief of 
murderers (according to the example of his Lord 
Jesus), was placed upon the wheel, though even his 
greatest enemies bore witness that he was an up- 
right and pious man. 1 Tim. 3 : 7. 

At this time the tyranny and persecution against 
the godfearing Christians was very dreadful, so that 



the envious papists, who hated the truth, caused 
likenesses of many of the principal teachers and 
overseers of the church of Jesus Christ to be made, 
and posted up on doors, gates, and other public 
places, promising a large sum of mony, to such as 
should deliver them into the hands of the officers 
and executioners. And since the godfearing Menno 
Simon, who was zealous for God, was one of the 
principal teachers and elders in this bloody and 
perilous time, who, by his glorious admonitions, 
and writings from the word of God, so flourished, 
that none of his adversaries dared come before him 
in an open and free scriptural disputation, though 
he at various times and very earnestly requested it; 
through which sound doctrine and Christian admo- 
nition, and the power of the Most High, said Menno 
Simon drew, turned, and won to God, a great num- 
ber of men, from dark and erring popery; yea, from 
the dumb idols, to the living God. Therefore the 
servants of antichrist were embittered the more 
against him, and, in order to quench and hinder 
this, caused, A. D. 1543, a dreadful decree to be 
proclaimed against him throughout all West Fries- 
land; in which all malefactors and murderers were 
offered remission of their crimes, the pardon of the 
Emperor, the freedom of the country, and one 
hundred Carl Guilders, if they could deliver Menno 
Simon into the hands of the torturers and exe- 
cutioners. But though these envious men thirsted 
with such exceeding tyranny and great bitterness 
for his blood, and sought and persecuted him unto 
death, yet the Almighty God preserved him, and 
most miraculously protected him from the designs 
of all his enemies, so that they could not execute 
their tyrannical desires on him ; for he died a natural 
death, as God had appointed it to him, at Wueste- 
feld, near Luebeck, on the 13th of January, in the 
year 1559, in his sixty-sixth year. Ps. 31 : 15 Job 
14:5; Ps. i39.:i fi - 

He that desires, may read Menno Simon, contra 
Gallius Faber, fol. 23, where the offering of Tjaert 
Reynerts is referred to.* 



ARENT JACOBS, WITH HIS WIFE AND ELDEST SON, 
A. D. 1539. 

Even as it was in the time of Esau and Jacob, 
that he that was born after the flesh persecuted him 
that was born after the Spirit (Gen. 27 : 1 ; Galatians 
4 : 29), so it was also abundantly witnessed in this 
time; which, among others, appeared in the case 
of one godfearing brother named Arent Jacobs, 
and his wife and eldest son. These resided in the 
Rijp, and being born again from above of God, and 
seeking the eternal inheritance which is reserved 
for such in heaven, they were hated and persecuted 
unto death by the followers of Esau, who brought 
them prisoners from the Rijp to Monickendam, in 
North Holland, where they had to suffer much for 
the truth; but as they were built upon Christ, and 
suffered themselves by no torments to be led away, 



* See Menno Simon's Complete Works, English Edition, pub- 
lished by John F. Funk and Brother, Elkhart, Indiana, 1871, part 
first, page 8, 



MARTYRS MIRROR. 



439 



they were, at said place. A. D. 1539, sentenced to 
suffer death by drowning, which was accordingly 
done. To this end heavy stones were used, which 
the executioner was not able to lift, so that the 
prisoners were obliged to assist him. Thus, like 
irrational beasts they were cast into the water, with 
stones tied to their necks, and so departed this 
life. Thus they did not love their lives, but sur- 
rendered them unto death for the witness of Jesus, 
who at his glorious coming shall raise their re- 
jected bodies from the dead, and crown them with 
immortality in heaven. Rev. 12:11; 20:4; 2 Thes- 
salonians 1:7; Phil. 3:21; 2 Timothy 4:8. 



HANS SIMERAVER, A. D. 1540. 

In the year 1540, Brother Hans Simeraver was 
imprisoned for the divine truth, at Schwatz, in the 
valley of the Inn; but as they could not draw him 
from his faith, nor convince him with the holy 
Scriptures, they delivered him to their high priest, 
the executioner, who had to lead him out and con- 
quer him. Thus he was executed with the sword, 
and sealed his faith in God with his blood, thus 
resisting unto blood, or striving against sin and the 
abomination of desolation. Heb. 12:4; Matt. 24:15. 
Therefore he shall also, on Mount Sion, among the 
great number of those who testified to and confessed 
the name of God in the world, receive a palm in his 
hands, and be crowned with the unfading crown of 
life. 2 Esdr. 2 : 45; 2 Tim. 4 : 8. 






WALTER OF STOELWIJK, A. D. 1541. 

On the eleventh of February, A. D. 1538, an- 
other pious and faithful brother, named Walter of 
Stoelwijk, at Vilvoorden, in Brabant, fell into the 
hands of the ravening wolves (Matt. 7 : 15), and had 
to suffer much for the truth, from these envious 
papists. But he, as a wise builder, had founded his 
house upon the firm and immovable rock, Christ 
Jesus; and therefore remained steadfast in all these 
great trials, though he had to suffer cruel imprison- 
ment for three years, and much severe and tyran- 
nous examining and torturing from these blood- 
thirsty men. Finally, on the 24th of March, in the 
year 1541, he was sentenced and burned at said 
place. Thus he remained faithful to his Lord and 
Creator unto death, and steadfastly confirmed with 
his death and blood the genuine faith of the truth,' 
and his unwavering, living hope. He shall therefore, 
as an obedient sheep, also hear the voice of the 
great Shepherd of the sheep saying to him: "Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world." 
John 10 : 3; Heb. 13 : 20; Matt. 25 : 34. 



A LETTER WRITTEN BY SAID WALTER OF STOEL- 
WIJK, TREATING OF THE SUFFERING AND THE 
GLORY OF CHRISTIANS. 

Grace, peace, and mercy from God our heavenly 
Father, and from Jesus Christ our Lord and Savior, 



be with all those who live godly in Christ Jesus, 
and therefore suffer persecution, to the glory and 
praise of the true God, to the trial of their faith, 
and the eternal salvation of their souls. Amen. 
Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; 
2 Tim. 3:12. 

Blessed be God, the Father of our Lord Jesus 
Christ, who in his unfathomable grace and mercy 
hath called us out of darkness unto his marvelous 
light, and still daily lets his face shine upon us, that 
we may know his way on the earth, and his salva- 
tion among the Gentiles. Yea, blessed, praised, 
and glorified be God our most blessed Lord and 
most merciful Father, who, through his unspeakable 
goodness, and not through the merits of our works, 
has chosen us, through Jesus Christ, to be his chil- 
dren, that we should be heirs of his eternal king- 
dom, and inherit all things as true children and 
heirs of God; children of God and joint heirs with 
Christ, if we do the will of God our heavenly Fa- 
ther, that we may be glorified with him, and enter 
into his glory. Tit. 3:5; 2 Tim. 1:9; Eph. 2:6; 
Rom. 8:17. For it is true what Christ says: "Not 
every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of heaven; but he that 
doeth the will of my Father which is in heaven." 
Matt . 7:21. Now it is the will of our heavenly Fa- 
ther, that we deny ourselves,' take up our cross, and 
follow Jesus Christ. 

In the first place, we must deny ourselves; that 
is, we must forsake our own will, and surrender 
ourselves wholly to Jesus Christ, so that according, 
to the words of the apostle, we live no more unto 
ourselves, but unto Jesus Christ, who died for us, 
that he may be Lord both of the dead and living, 
and that no one shall live unto himself, but unto 
him who died for him, and rose again. O Lord 
God, how few there are who are willing thus to deny 
themselves, and desire only to do the will of God; 
yea, how many do not yet know which is the true 
will of God, but hold to the doctrine and com- 
mandments of the Roman Pope and antichrist, and 
are in such a condition, that they do not know 
Jesus Christ. To these, the Almighty God, ac- 
cording to the pleasure of his will, must open the 
eyes of their understanding, with the radiance of 
his grace, that they may emerge from this blindness 
into the true light, and know with all the saints, 
what is the delusion and sorcery of the Babylonian 
whore (Rev. 18:2), and that the teachings and 
commandments of Christ Jesus alone are to be kept, 
yea, that we must follow and preserve only the 
teachings and commandments of Christ Jesus, and 
that we may in no wise live according to our own 
will, but are to consider that Christ Jesus himself did 
not his own will, but the will of his Father, who sent 
him; which was done and written for our admo- 
nition and instruction, that we should not fulfill our 
own will, which, because of the innate wickedness 
of our cursed nature, is prone to evil; but the ac- 
ceptable and perfect will of God, so that we may 
pray aright, as Christ has taught us, saying: Heav- 
enly Father, thy will be done in earth, as it is in 
heaven. Matt. 6:9, 10. How many there are who 
do not say this with a good heart, but with false 



440 



MARTYRS MIRROR. 



lips, even as Judas said to Christ: "Hail, Master" 
(Matt. 26:49; Mark 14:45; Luke 22:47), at the 
same time betraying him; so they say with the 
mouth, that God's will is to be done; while at the 
same time all their thoughts and works are contrary 
to the will of God. These are those real false Chris- 
tians who say to Christ Jesus: "Lord, Lord, and 
yet do not what he has commanded them. These 
are the true Pharisees, the hypocritical saints, who 
honor God with their lips, while their heart is far 
from him. These are the true unbelievers of whom 
St. Paul says that with their words they profess to 
know God, but in works deny him, so that they are 
abominable to the Lord, because they are disobe- 
dient to him, and reprobate unto every good work. 
Yea, these are the true hypocrites, the disciples of 
deceitful Satan, who have learned from their master, 
to disguise their inward craftiness, and outwardly to 
adorn themselves with a beautiful appearance. Such 
hypocrites the Lord will forever curse and cast out, 
and say to them: "Depart from me, ye workers 
of iniquity; I know you not." Matt. 7:23; Ps. 6:8. 
But he will bless the pious Christians and bless and 
glorify the good and true disciples of Jesus Christ, 
who deny themselves, and have surrendered them- 
selves unto the will of God, which is the true be- 
ginning of the Christian life, and without which life 
can not be begun. 

In the second place, we must take up our cross, 
namely prepare ourselves for suffering, according 
to the teaching of Jesus Syrach, who says: "My 
son, if thou come to serve the Lord, prepare thy 
soul for temptation. Set thy heart aright, and con- 
stantly endure, and make not haste in time of 
trouble. Cleave unto him, and depart not away, 
that thou mayest be increased at thy last end. 
Whatsoever is brought upon thee, take cheerfully, 
and be patient when thou art changed to a low es- 
tate. For gold is tried in the fire, and acceptable 
men in the furnace of adversity." Sir. 2:1 — 5; 
Wis. 3 : 6. With this accords also what Paul says : 
' ' All that will live godly in Christ Jesus shall suffer 
persecution." 2 Tim. 3:12. Yea Christ himself 
says to his apostles: "Ye shall be hated of all men 
for my name's sake." Mark 13: 13. From all these 
words it must incontrovertibly follow, that all serv- 
ants of God, all godly men, all disciples of Jesus 
Christ, must suffer persecution for his name's sake; 
and be tried through manifold temptations. 

Therefore it is an awful blindness, that men boast 
of the Gospel and Christianity, and know what be- 
longs to a Christian life, but, alas! they have the 
least thought of suffering anything for the name of 
Christ Jesus; yea, though they know and confess 
that all the works which take place in papal desola- 
tion are evil, and nothing but blasphemy against 
God, yet have they fellowship therewith, and com- 
mit the most shameful idolatry, in order that they 
may avoid and escape the cross, — in which cross all 
pious christians may glory (Gal. 6: 14) — and still 
they want to be considered good Christians. O what 
wicked servants ! O what wicked disciples ! Wicked 
servants we say, because they would be above their 
Lord Jesus Christ; wicked disciples we say, since 
they'reject and contemn the doctrine of their Mas- 



ter Jesus Christ. O people, people, mockers of the 
living God! who think to deceive God with your 
dissimulation, and to pay him with words, un- 
mindful of the words of Paul, namely: that the 
kingdom of God is not in word, but in power! 
1 Cor. 4:20. O people true hypocrites! who fancy 
that they serve Christ, but how far are they from 
glorying with Paul, the pious and faithful minister 
of Christ, only in the cross of Christ! Gal. 6:14. O 
miserable people, who would rather now live for a 
little season in peace and voluptuousness with the 
Babylonian whore, and afterwards be tormented 
with her in everlasting pain, than suffer with Christ 
Jesus for a little while, and thus enter into eternal 
glory! 

Ah! the true saints and servants of God did 
differently; they would rather suffer death, than 
transgress the commandment of God. Pious Joseph 
would rather go to prison; yea, into death, than 
offend the Lord his God, and commit adultery with 
the adulterous woman. Gen. 39:8. Moses, the 
ardent and jealous lover of God, through his faith, 
chose rather to suffer affliction with the people of 
God, than to live in carnal and worldly lusts with 
the Egyptians; esteeming tke reproach of Christ 
greater riches than all the treasures of Egypt; for 
he had respect unto the recompense of the reward. 
Ex. 2:11; Heb. 11:25. Shadrach, Meshach and 
Abednego feared God the Lord more than all the 
torments of the tyrannous King, and would rather 
die a temporal death, and adhere to their God, 
than deny him. Dan. 3:16. Daniel who was rich 
in spirit and strong in faith, did not shrink from the 
den of lions, in which he would rather be cast, than 
worship any strange God. Dan. 6. The pious 
Tobit would rather transgress the commandment of 
the King at the peril of his life, than to forsake God 
his Lord; wherefore he also commanded his son, 
to fear God all his life, and never to let his will be 
set to sin, or to transgress the commandments of 
God his Lord. Tobit i - : 18 ; 4 : 5. Eleazar, the 
pious Israelite would rather die for the law of God, 
than act contrary to it; yea, than to dissimulate 
once, and thus cause offense in Israel. The mother 
and her seven sons were so ardent in the love of 
God, that they were not afraid of all the tyranny of 
the wicked King, nor would they act contrary to 
the law of God, but much rather suffer a severe 
death for it. 2 Mac. 7. Yea, how many saints and 
witnesses of Jesus Christ are still hated, persecuted 
and slain by the Babylonian whore, because they 
will not drink of the wine of her fornication, or 
have fellowship with her idolatrous works. 

Therefore all hypocritical saints, all wicked hypo- 
crites, who boast of being called Christians, yet 
will not suffer for the name of Christ, may well be 
ashamed. Christ may justly say to them: If I be 
your Lord, why do you not keep my command- 
ments? if I be your Master, why do you not hear 
and believe my words ? Mai. 1:6; Luke 6 : 46. 
Well then, let all hypocrites, and falsely prudent, 
unfaithful servants, and falsely wise disciples of Jesus 
Christ, depart from their Lord and Master, we 
nevertheless, through the grace of God, intend to 
adhere to Christ, and are ready to suffer for his 



MARTYRS MIRROR. 



441 



sake, even as he suffered for our sakes. But he 
suffered as Lord, and we as disciples; hence we 
servants and disciples must not bear the cross re- 
luctantly seeing our Lord and Master himself bore it. 
In the third place, we must follow Jesus, but not 
as did many Jews, who followed him, because they 
had eaten of the loaves; which, alas ! many false 
Christians still do, who join the Christian church, 
not because they truly seek Christ Jesus, not be- 
cause they love the truth, but that they may be 
aided and fed by the Christian church (whom they 
perceive to be the most charitable). But to follow 
Christ in this manner is nothing but a mockery of 
God, and Christ will not have such followers, as we 
may clearly understand from the case of the scribe 
whom Christ condemned, because he wanted to 
follow him from covetousness ; for the Lord beheld 
the heart of the scribe, and therefore did not answer 
him according to his words, but according to his 
thoughts, saying: "'The foxes have holes, and the 
birds of the air have nests; but the Son of man hath 
not where to lay his head." Matt. 8:20; Luke 
9:58. Just as if Jesus had intended to say : If you 
will follow me, follow me in the manner in which I 
go before you. For Christ well knew his intention, 
namely, that he wanted to follow him for gain, and 
thought that Christ should give him power to per- 
form wonderful signs and miracles, as he had given 
to his apostles, by which he might have sought 
gain. But such designs are not good, and cannot 
succeed; for the Lord himself was poor (Zech. 9:9), 
as he declares: If I the Lord and Master am poor, 
it is evident that my servants are poor, and that my 
disciples do not seek or desire riches. As though 
the good Lord had meant to say: He that would 
follow me, must follow me in the poverty in which 
I walk before him. But, alas ! naany people at the 
present day think that gain is godliness, as Paul 
says (1 Tim. 6:5), and, under the semblance of 
the Gospel and the Christian name, seek their own 
profit. O what perverted men ! who will not go in 
the right way, but follow the way of the traitor and 
thief Judas, who loved the wages of unrighteous- 
ness, when he received the awful punishment of his 
wickedness, as every one knows. Matt. 27:6; Mark 
14:18; John 12:4. O what blinded men, who can 
not take to heart that Ananias and Sapphira were 
put to such great shame, and punished, for their 
equivocation, by which the Almighty Lord God 
has undoubtedly given us an example, that all hypo- 
critical and double minded men shall be thus put 
to shame and punished; as we find in Jesus Sirach: 
Woe unto those that are of a double heart, to those 
of wicked lips that enter the land by two ways. 
Therefore the wise man also teaches us, that our 
hearts should be without any deceit and dissimu- 
lation, saying: " Be not obstinate, and distrust not 

the fear of the Lord and come not unto him 

with a double heart. Be not a hypocrite in the sight 
of men, and take good heed what thou speakest. 
Exalt not thyself, lest thou fall, and bring dishonor 
upon thy soul, and so God discover thy secrets, 
and cast thee down in the midst of the congregation, 
because thou earnest not in truth to the fear of the 
Lord, but thy heart is full of deceit. ' ' Sir. 1 : 28 — 30. 



O that all hypocrites would earnestly consider the 
words of Jesus Sirach, and reform, before they be 
confounded and punished by God, which shall be 
done to all the double minded, if not now, yet in 
the day of judgment, when the ungodly shall not 
stand, nor sinners remain in the congregation of 
the righteous. Ps. 1:5. Then Christ will bring to 
light what is now in darkness, and make manifest 
the counsels of the hearts; yea, he will take the fan 
into his hand, and purge his floor, and gather the 
wheat into the garner, but the chaff will he burn 
up with unquenchable fire. Matt. 3:12; Luke 3: 17. 
Hence, let every one beware of hypocrisy, and let 
him truly follow Christ Jesus, as is proper, not with 
the Jews, for the sake of the loaves, nor with the 
scribe, from covetousness. But, O ye Christians, 
follow Christ, your Lord and Master with a pure 
heart, a clean conscience, unfeigned faith, and ardent 
love, without turning to the right or to the left. But 
those who follow Christ Jesus differently, are among 
good Christians what chaff is among the wheat, and 
their end will be everlasting fire, from which the 
Almighty Father preserve us through Jesus Christ. 

Moreover, we must, from ardent love, follow 
Jesus Christ even unto the end, and not do as did 
some of his disciples, who forsook him, and became 
offended at his words, saying: "This is a hard say- 
ing; who can hear it?" John 6 : 60. O how many 
are unwilling to hear the divine words of our Lord 
Jesus Christ, yea, rave, when told that Christ Jesus 
promises tribulation and suffering to all his servants 
and disciples. From a stony heart and an embit- 
tered mind they say: Must one always suffer? Must 
one always be persecuted? This is a hard saying; 
who can hear it? O God, how is the sweet honey 
changed into gall, and the clear wine into bitter 
water ! Alas ! how have they come to loathe that 
precious, heavenly bread, and how has the eternal 
medicine, by which every soul must be healed, ■ be- 
come a deadly poison to them ! And how do men 
who will not believe the word of God, nor receive 
the holy doctrine of our Lord Jesus Christ, con- 
temn the comforting Gospel, which has been sent 
us from heaven through the Holy Ghost, and sealed 
by Christ with his own precious blood; but if a 
lying prophet comes, a messenger prophesying of 
temporal peace and happiness, though it never 
comes to pass, he is heard, while the good Lord 
Jesus Christ, who has promised us the eternal peace 
of his heavenly kingdom, can not obtain a hearing; 
so that it is as Christ said to the Pharisees: "I am 
come in my Father's name, and ye receive me not: 
if another shall come in his own name, him ye will 
receive." John 5:43. Yea, many now do as did the 
rebellious and unbelieving Israelites, who forsook God 
the Lord, who had delivered them out of Egypt, 
and desired other gods for leaders and protectors. 
Num. 14:2; Ex. 32:1; Acts 7: 39. Thus also now 
many Christians forsake Jesus, who has freed them 
from the power and tyranny of Satan, and delivered 
them from the jaws of the lions, who devoured 
them, yea, had hastened with them in the way to 
eternal damnation, utterly to destroy them. — Then 
Christ delived them, and placed them again in the 
way ol eternal salvation. John 1 : 29. Many now 



44:2 



MARTYRS MIRROR. 



forsake the good Shepherd, who spared not his life 
for our sakes, but delivered it unto death, because 
of the great love which he had to us; and trust in 
men, of whom the prophet says that their assistance 
availeth not, and they cannot help; for their breath 
must go forth and return to the earth, and the 
thoughts of all them that put their trust in men and 
follow false prophets, who delight in unrighteous- 
ness shall perish. Hence all pious Christians must 
follow no other than Christ Jesus, who, as Peter 
says, suffered for us, leaving us an example, that 
we should follow his steps, i Peter 2:21. The same 
is declared also by Paul, with these words: "Let us 
lay aside all guile and hypocrisy, and the besetting 
sin, and let us run with patience the race that is set 
before us, looking unto Jesus the Author and Fin- 
isher of our faith ; who for the joy that was set be- 
fore him, endured the cross, despising the shame, 
and is set down at the right hand of the throne of 
God. Heb. 12:1,2; Mark 16:19. In these words ol 
the apostles we may perceive, that we are to follow 
Jesus Christ, and look to him as the Captain of the 
faith, the Bishop and Shepherd of our souls, yea, 
the good Lord and Master, who has given an ex- 
ample to all his servants and disciples, that they 
must suffer even as he suffered. Heb. 2:10; John 
10:11; 1 Peter 2:25. But, O God, how much 
Christ had to suffer! he who was Lord of heaven 
and earth became so poor for our sakes, that he 
had not where to rest or lay his head: when he was 
in the form of God, he humbled himself, and took 
upon him the form of a servant (Phil. 2:6,7; John 
13:5), that he might serve us, and gave his life for 
our redemption; yea, though he was the eternal 
wisdom of the Father, who upholds all things by 
the word of his power, he had nevertheless to hear 
the Pharisees call him a flatterer and deceiver of the 
people, a sinner, yea, a demoniac and madman, and 
many other abominable blasphemies, reproaches 
and mockeries; in short, though he was the only 
begotten Son of God, the Almighty Father, yet he 
was counted a malefactor, and had to die the most 
bitter death, so that Isaiah could well say of him: 
"He hath no form nor comeliness; and when we 
shall see him, there is no beauty that we should 
desire him. He is despised and rejected of men; a 
man of sorrows, and acquainted with grief: and we 
hid as it were our faces from him ; he was despised, 
and we esteemed him not. Surely he hath borne 
our griefs, and carried our sorrows: yet we did es- 
teem him stricken, smitten of God, and afflicted. 
But he was wounded for our transgressions, he was 
bruised for our iniquities." 13.53:2 — 5. Hence he 
could justly say: "I restored that which I took not 
away. For, for my friends' sake I have suffered 
pain; shame hath covered my face. I am become a 
stranger unto my brethren, and an alien unto my 
mother's children. And I looked for some to take 
pity, but there wns none; and for comforters, but I 
found none. They gave me also gall for my meat; 
and in my thirst they gave me vinegar to drink. 
All they that see me, laugh me to scorn : they shoot 
out the lip, they shake the head. They gaped 
upon me with their mouths, as a ravening and 
roaring lion. I am poured out like water, and all 



my bones are out of joint: my heart is like wax; it 
is melted in the midst of my bowels. My strength 
is dried up like a potsherd ; and my tongue 
cleaveth to my jaws; and thou hast brought me into 
the dust of death. For dogs have compassed me: 
the assembly of the wicked have enclosed me: they 
pierced my hands and my feet. I may tell all my 
bones: they look and stare upon me. They part 
my garments among them, and cast lots upon my 
vesture." Ps. 69:4, 7, 8, 20, 21; 22:7,13 — 18; Mat- 
thew 27:34; Matt. 15:23; John 19:23. Yea, as he 
says through the prophet: "I am a worm, and no 
man; a reproach of men, and despised of the peo- 
ple." Ps. 22:6. Yea, my beloved brethren, God 
the heavenly Father laid the chastisement of our 
peace upon him; for by his stripes we are healed. 
All we went astray, as sheep that have no shepherd; 
we have turned every one to his own way; but the 
Lord laid on him the iniquity of us all. "He was 
oppressed, and he was afflicted, yet he opened not 
his mouth ; he is brought as a lamb to the slaughter, 
and as a sheep before her shearers is dumb, so he 
opened not his mouth." 1 Peter 2:24,25; Isaiah 
53:5—7; Acts 8:32. 

Are you pious Christians? Then consider what 
Christ Jesus suffered for us poor sinners; the Lord 
for his servants, the Master for his disciples, the 
Shepherd for his sheep, yea, God for men. 1 Peter 
4:1; John 10:11; Ezek. 34:23. O deep humility of 
the Master, that he would serve his disciples, and 
give himself unto death for them! John 13:5. O 
great grace of the Lord, that he would suffer so 
much for his servants ! O infinite righteousness of 
the Shepherd, who would give his life for his sheep ! 
John 10: 11; 17:9. O unspeakable love of God to 
us poor mortals, that he would redeem us by his 
own precious blood ! This every Christian should at 
all times remember, and feel grateful to Jesus Christ 
for these benefits, not only with words but also with 
works. But, alas ! some have gone so far, that they 
can indeed talk of Christ, that he suffered and 
atoned for us, and are desirous also of partaking of 
the redemption purchased for us with the blood of 
Christ; but they never once think of suffering with 
Christ Jesus, though they nevertheless hope to be 
glorified with him. But it is a faithful saying, says 
Paul, that if we are dead with Christ, we shall also 
live with him; if we suffer with him, we shall also 
rejoice with him forever; if we deny him, he also 
will deny us. 2 Tim. 2:11,12; Rom. 6: 23; Luke 
12:9. Let all apostate Christians, who return to 
the Roman Babylon, from which they had sepa- 
rated, and make friendship with the whore whom 
they had hated bear this in mind. What shall we 
say to such unstable persons? How can men who 
once knew the truth be^o blinded as to depart from 
Christ Jesus their only Savior, and return to the in- 
famous accursed whore of Babylon, the mother of 
all unrighteousness, and queen of all the children of 
unbelief and cursing, who has become their comfort 
and protection, yea, their idol. Woe unto such 
perverse men, who depart from righteousness, from 
light to darkness, from life to death, and go from 
Jesus Christ to antichrist, seeking consolation from 
Satan, and not in God. Woe unto such fearful 



MARTYRS MIRROR. 



443 



ones, who fear those who can kill only the body, 
more than God, the Almighty Lord, who can cast 
both body and soul into eternal damnation. Revela- 
tion 21 :8; Matt. 10:28; Luke 12:4,5. Woe unto 
such, that they were ever born unless they remark- 
ably amend their ways and go out of Babylon; for 
the Scripture says not in vain: "Go ye out of the 
midst of Babylon, my people, and touch not the 
unclean thing, that ye be not partakers of her 
plagues, or sins." Is. 52:11; 2 Cor. 6:17; Revela- 
tion 18:4. These are the clear words of the Lord; 
Who can blot them out? Who can endure the 
stings of a guilty conscience? let him begin as he 
may, he will find it a hard undertaking, and shall 
not be successful in it. Acts 9:5; 5:5. 

Here also no excuse will avail, as is clearly shown 
in the parable of the wicked servant, who, out of 
fear, had buried his Lord's pound into the earth, 
but was not heard when he wanted to excuse him- 
self to his lord. Matt. 25:26; Luke 19:22. By this 
wicked servant we understand all the fearful, who 
are not fruitful in the knowledge of our Lord Jesus 
Christ, and relish and seek all earthly things more 
than heavenly things. They may excuse themselves 
as ever they will, their excuse shall not avail, but 
eternal damnation will be their recompense ; for ev- 
ery tree which does not bring forth good fruit, shall 
be hewn down, and cast into the fire. There must 
be fruits ; leaves alone will not avail. Matt. 21 ; 19. 
Christ is our example ; he practiced and taught. 
He taught his disciples to suffer and endure, for he 
himself suffered and endured; hence Paul teaches 
us to look unto Christ Jesus, saying: "Consider 
him (Christ Jesus), ye Christians, that endured such 
contradiction of sinners against himself, lest ye be 
wearied, and faint in your minds. Ye have not yet 
resisted unto blood, striving against sin. And ye 
have forgotten the exhortation which speaketh unto 
you as unto children, My son, despise not thou the 
chastening of the Lord, nor faint when thou art 
rebuked of him : for whom the Lord loveth he chas- 
teneth, and scourgeth every son whom he receiveth. 
If ye endure chastening, God dealeth with you as 
with sons; for what son is he whom the father chas- 
teneth not? But if ye be without chastisement, 
whereof all are partakers, then are ye bastards, and 
not sons. Furthermore we have had fathers of our 
flesh which corrected us, and we gave them rever- 
ence: shall we not much rather be in subjection to 
the Father of spirits, and live? For they verily for 
a few days chastened us after their own pleasure- 
but he for our profit, that we might be partakers of 
his holiness." Heb. 12:3 — IO ; P r °v. 3:11; Reve- 
lation 3: 19. 

By these words the apostle indicates to us, how 
necessary and profitable chastisement is for us, yea, 
so necessary and profitable that we can not be 
children of God unless we are chastened by our 
God and heavenly Father, as is clearly declared in 
these words: ' ' For what son is he whom the father 
chasteneth not? But if he be without chastisement, 
whereof all are partakers, then are ye bastards and 
not sons." With this accord the words of Judith, 
namely: that Abraham was tried by many tribula- 
tions, and became the friend of God; so also Isaac, 



Jacob, Moses, and all that pleased God were found 
faithful through many tribulations. Judith 8 : 26. 
But those who did not receive their trial in the fear 
of the Lord, and showed their impatience and the 
evil of their murmurings against the Lord, were 
destroyed by the destroyer, and killed by the ser- 
pents. 1 Cor. 10:6; Num. 21:6. Therefore, as 
gladly as we have God for our Father, so readily 
must we receive the chastisement of our heavenly 
Father; and as unwillingly as we would be counted 
bastards by God, so unwillingly must we also be to 
be without chastisement and correction, and so will- 
ing must we also be to be tried by tribulation. In 
short, as much as we love God and the salvation of 
our souls, and as much as we fear the punishment 
of God, so cheerfully must we receive all sufferings 
imposed upon us by God, and remember that Christ 
says: "He that taketh not his cross, and followeth 
after me, cannot be my disciple." Matt. 10:38; 
16:24; Mark 8:54; Luke 9:23. Also: Whosoever 
will save his life shall lose it; but whosoever loses his 
life in this world, for the Gospel's sake, shall save it 
forever. Where now are the false Christians, who 
do not lose their life for Christ's sake, and still 
think to keep it in eternity? Yea, so Saul thought 
that he could please the Israelites, and still remain 
the friend of God; but God rejected him for his 
double-mindedness. 1 Sam. 15:26. Thus they may 
also think to save their temporal life, and still ob- 
tain eternal life; but they shall find themselves dis- 
appointed in their hope. O Lord God, how can 
men be so blinded as to so love this transient life, 
seeing they know neither the day nor hour when 
they must die; even as the apostle James says that 
this life is but a vapor, which appears for a little 
time, and then vanishes away. Jesus Sirach also 
says that our life, compared with the days of eter- 
nity, is as dust or as a grain of sand to all the sand 
of the sea, or as a drop of water unto all the water 
of the sea. What then is man ! and what is his 
beauty? or what are his possessions on which he 
would rely? 

Since then our life is so uncertain and brief, it is a 
lamentable matter, that men take so much care for 
it, and bestow so little thought upon the eternal life. 
This is partly owing to false teachers and deceitful 
laborers, the adversaries of Christ and his apostles, 
who openly teach that Christians are not to suffer 
any more. 

They shall be confounded with their people, who 
prophesy lies in the name of the Lord; they shall 
be punished with Zedekiah and Ahab who shame- 
fully sin, and seduce the Israel of God, causing 
them to trust in vain things. They shall be put to 
shame with the Egyptian magicians, who now resist 
the truth, even as they resisted Moses. They shall 
be accursed with Balaam the son of Bosor, who 
with him forsake the right way, and go in crooked 
paths; yea, they shall sink into hell with Dathan, 
Korah, and Abiram, who with them caused conten- 
tion and offense in the church of God, and despise 
the godly doctrine of Jesus Christ, by which they 
awaken, the wrath of the Almighty God, and treas- 
ure up unto themselves the wrath of God against 
the'day when Christ Jesus shall be revealed from 



444 



MARTYRS MIRROR. 



heaven with his mighty angels, in flaming fire, tak- 
ing vengeance on them that knew not God, and 
obeyed not the Gospel of our Lord Jesus Christ 
(Rom. 2:5; Matt. 25:31; 2 Peter 3:4; 2 Thessa- 
lonians 1:7 — 10); who shall suffer pain and ever- 
lasting destruction from the presence of the Lord, 
when he shall come to be glorified in his glory, and 
glorified in all them that believe in him. Is. 2:10; 
Wis. 5:2. 

Now, who are these unbelievers, who do not be- 
lieve the Gospel of Jesus Christ, and shall therefore 
suffer everlasting pain? They are those who now 
do not observe the commandments of Jesus Christ, 
and will not suffer for the name of God, or confess 
the truth according to the instruction of the Gospel; 
hence Christ shall also not confess them, or know 
them before his Father, and before his angels, with 
whom he shall come from heaven, to punish such 
unfaithful and fearful servants, and to glorify the 
faithful and valiant soldiers, who have come out of 
great tribulation, and have washed and purified 
their robes in the blood of the Lamb. Matt. 10 : 33 ; 
Mark 8:38; Luke 9:26; 2 Tim. 2:12; Matthew 
25:31; Rev. 7:14. Therefore are they before the 
throne of God, and serve him day and night in 
his temple : and he that sitteth on the throne shall 
dwell among them. They shall hunger no more, 
neither thirst any more ; neither shall the sun 
lighten them, nor any heat. For the Lamb which 
is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of water ; 
and God shall wipe away all tears from their 
eyes. Rev. 7:15 — 17; Is. 49:10. The prophet 
Esdras says : "I Esdras saw upon the mount 
Sion a great people, whom I could not number, 
and they all praised the Lord with songs. And 
in the midst of them there was a young man of 
high stature, taller than all the rest, and upon 
every one of their heads he set crowns, and was 
more exalted; which I marveled at greatly. So I 
asked the angel, and said, Sir, What are these ? 
He answered and said unto me, These be they that 
have put off the mortal clothing, and put on the 
immortal, and have confessed the name of God : 
now are they crowned, and receive palms. Then 
said I unto the angels, What young person is it that 
crowneth them, and giveth them palms into their 
hands ? So he answered and said unto me, It is 
the Son of God, whom they have confessed in the 
world. Then began I greatly to commend them 
that stood so stiffly for the name of the Lord." 
2 Esdras 2:42 — 47; Matt. 16:16; 10:32; Mark 
8:29. 

O what joy and glory are prepared for all pious 
Christians ! Who now is so faint hearted and 
fearful, as to be unwilling to suffer a little for such 
joy and glory? It is indeed true, that suffering 
and tribulation are hard for the flesh ; but we must 
remember the words of Paul : "Now no chastening 
for the present seemeth to be joyous, but grievous; 
nevertheless, afterward it yieldeth the peaceable 
fruit of righteousness unto them which are exercised 
thereby." Heb. 12:11. Christ says the same to his 
apostles: "Verily, verily, I say unto you, That 
ye shall weep and lament, but the world shall re- 



joice; and ye shall be sorrowful, but your sorrow 
shall be turned into joy. A woman when she is in 
travail hath sorrow, because her hour is come : but 
as soon as she is delivered of the child, she remem- 
bereth no more the anguish, for joy that a man is 
born unto the world. And ye now therefore have 
sorrow : but I will see you again, and your heart 
shall rejoice, and your joy no man taketh from 
you." John 16:22 — 24; Is. 26:17. 

Behold, all ye believers, who now suffer tribula- 
tion, anguish and persecution for the truth, for a 
little season, consider these words, and take com- 
fort: do not let it terrify or grieve you, and though 
tribulation is not pleasing to the flesh, remember 
.that for a little sorrow you shall receive eternal joy ; 
yea, remember that it is written : ' ' The souls of the 
righteous are in the hand of God, and there shall no 
torment touch them. In the sight of the unwise 
they seem to die ; and their departure is taken for 
misery, and their going from us to be utter destruc- 
tion : but they are in peace. For though they be 
punished in the sight of men, yet is their hope full 
of immortality, and having been a little chastised 
they shall be greatly rewarded : for God proved 
them, and found them worthy for himself. As gold 
in the furnace hath he tried them, and received them 
as a burnt offering. And in the time of their 
visitation, they shall shine, and run to and fro 
like sparks among the stubble. They shall judge 
the nations and have dominion over the people, and 
their lord shall reign forever. They that put their 
trust in him shall understand the truth : and such as 
be faithful in love shall abide with him : for grace 
and mercy is to his saints." Wis. 3:1 — 9; Deuter- 
onomy 33:3; Phil. 1:21: Wis. 5:1; 1 Peter 1:7; 
Matt. 13:43; 1 Cor. 6:2. O what beautiful prom- 
ises are these for all that are persecuted for the 
truth; and how comforting are the promises made 
to us by Christ in the Gospel, namely that we are 
blessed when we mourn, for we shall be comforted; 
and that we are blessed when we are persecuted 
for righteousness' sake, for the kingdom of heaven 
is ours; in short, that we are blessed when men shall 
despise and revile us, and say all manner of evil 
against us falsely, for Christ Jesus' sake; then shall 
we rejoice and be exceedingly glad : for great is our 
reward in heaven. Matt. 5:4,10 — 12; Luke 6:22; 
1 Peter 2 : 20. Yea, great is our reward, as Isaiah 
tells us: "that eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the 
things which God hath prepared for them that love 
him." Is. 64:4; 1 Cor. 2:9, And the prophet 
David says : "O Lord, how great is thy goodness, 
which thou hast laid up for them that fear thee; 
which thou hast wrought for them that trust in thee 
before the sons of men !" Ps. 31 : 19. 

But how few now labor for this great glory ? It is 
as represented in the parable of the Lord, where it 
is said that the householder prepared a supper to 
which he invited many, for all things were ready. 
But one had bought a farm, and had to go and see 
it. Another had bought five yoke of oxen, which 
he must needs go to prove. Another had married 
a wife, and therefore could not come. But when 
the householder heard of this, he was wroth, and 



MARTYRS MIRROR. 



445 



said that none of those who would not come should 
taste of his supper. Matt. 22: 2; Luke 14; 16; Rev- 
elation 19 : 7. O, what severe judgment and sen- 
tence is uttered against all those who will not come, 
despising the call of the. Lord, and loving anything 
rather than God; that is, those who for father, 
mother, brother, sister, wife, child, wealth, poverty, 
praise, or reproach, forsake God, and do not obey 
his voice ; yea, who do not count all earthly things 
and excellence, but dung, that they may win Jesus 
Christ, even as Paul did, and also the Hebrews ol 
whom the apostle says that they took joyfully the 
spoiling of their goods, knowing that they had in 
heaven a better and enduring substance. Matthew 
10:37; Phil- 3 :8 ; Heb. 10:35. But, O God, how 
little do men now regard heavenly things. O, how 
little do they think, what difference there will be be- 
tween the righteous and the wicked. Yea, there 
will be such a difference as the Lord has declared 
through Isaiah. "Behold, my servants shall eat but 
ye shall be hungry; behold, my servants shall drink, 
but ye shall be thirsty; behold, my servants shall re- 
joice, but ye shall be ashamed; behold, my servants 
shall sing foy joy of heart, but ye shall cry for sor- 
row of heart, and shall howl for vexation of spirit. ' ' 
Is. 65:13,14. Hence Christ says in the Gospel: 
" There shall be weeping and gnashing of teeth, 
when ye shall see Abraham, and Isaac, and Jacob, 
and all the prophets, in the kingdom of God, and 
you yourselves thrust out. " Luke 13:28. O how 
glad shall the pious Christians then be, who fight 
valiantly for the name of Christ, and through him 
overcome : Yea, how glad, say we, will they be, 
when they shall receive the beautiful promise of 
which the Spirit of God says : "To him that over- 
cometh will I give to eat of the tree of life, which is 
in the midst of the paradise of God. Fear none of 
those things which thou shalt suffer: behold, the 
devil shall cast some of you into prison, that ye may 
be tried ; and ye shall have tribulation ten days : be 
thou faithful unto death, and I will give thee a crown 
of life. To him that overcometh, will I give to eat 
of the hidden manna, and will give him a white 
stone, and in the stone a new name written, which 
no man knoweth saving he that receiveth it. And 
he that overcometh and keepeth my words unto the 
end, to him will I give power over the nations : 
and he shall rule them with a rod of iron; as the ves- 
sels of a potter shall they be broken to shivers : 
even as I received of my Father. And I will give him 
the morning star. He that overcometh, the same 
shall be clothed in white raiment; and I will not blot 
out his name out of the book of life, but I will con- 
fess his name before my Father, and before his angels. 
Because thou has kept the word of my patience, I 
also will keep thee from the hour of temptation, 
which shall come upon all the world, to try them 
that dwell upon the earth. Behold, I come quickly: 
hold that fast which thou hast, that no man take 
thy crown. Him that overcometh will I make a pil- 
lar in the temple of my God, and he shall go no 
more out : and I will write upon him the name of my 
God, and the name of the city of my God, which is 
New Jerusalem, which cometh down out of heaven 
from my God : and I will write upon him my new 



name. As many as I love, I will rebuke and chasten; 
even as a father the son in whom he delighteth : be 
zealous therefore, and repent. Behold, I stand 
at the door, and knock ; if any man hear my 
voice, and open the door, I will come in to him, and 
will sup with him, and he with me. To him that 
overcometh will I grant to sit with me in my throne, 
even as I also overcame, and am set down with my 
Father in his throne." Rev. 2:7, 10, 17, 26 — 28; 
3:5,10 — 12,19 — 21; Prov 3:12. Yea, my beloved 
brethren, that they shall shine as the sun in the 
kingdom of their Father, and possess all things. 

O how sorrowful will the persecutors of the Chris- 
tians be, when the righteous God will mete to them 
with the same measure with which they measured 
to the Christians. Where shall murderous Cain then 
hide himself, when the sorrowful and innocent blood 
of righteous Abel shall cry unto God for vengeance 
against him? Where shall the Babylonian whore, 
who now sits in her pleasure-house and pomp, and 
has become drunken with the blood of his saints, 
and of the martyrs of Christ Jesus, escape the pun- 
ishment of God, when the Lord will avenge the 
blood of his saints and witnesses, and require it at 
her hands? Which shall undoubtedly come to pass, 
as has been said through the prophet: "Behold, 
the innocent and righteous blood crieth unto me, 
and the souls of the just complain continually. And 
therefore, saith the Lord, I will surely avenge them, 
and receive unto me all the innocent blood from 
among them." 2 Esd. 15:8,9. Christ says : "Shall 
not the God avenge his own elect, which cry day 
and night unto him, though he bear long with them? 
I tell you that he will avenge them speedily." Luke 
18:7,8. O how fearful will the punishment be, with 
which the Almighty God will avenge all the blood 
of his saints ! How dearly had tyrannous Pharaoh 
to pay for the blood, of the innocent children, which 
he had shed ! Ex. 1:22; 14:28. How severely 
was Amalek punished, because he had shed the in- 
nocent blood of the Israelites ! I Sam. 15:33. The 
bloodthirsty Jezebel was thrown into the field, so 
that the dogs licked her blood, because she had 
shed innocent blood. 2 Kings 9:33. O Jerusalem, 
thou that killest the prophets that are sent to thee, 
and stonest the Levites, thou are therefore trodden 
down by the Gentiles, and art become a sport unto 
all nations ! Thus shall God punish those who now 
shed innocent blood, and it shall come to pass as is 
written in the book of Wisdom : ' ' Then shall the 
righteous man stand in great boldness before the 
face of such as have afflicted him, and made no ac- 
count of his labors. When they see it, they shall 
be troubled with terrible fear, and shall be amazed 
at the strangeness of his salvation, so far beyond all 
that they looked for. And they repenting and 
groaning for anguish of spirit shall say within 
themselves. This was he, whom we had sometimes 
in derision, and a proverb of reproach : we fools 
accounted his life madness, and his end to be with- 
out honor : How is he numbered among the chil- 
dren of God, and his lot is among the saints ! 
Therefore have we erred from the way of truth, 
and the light of righteousness hath not shined 
unto us, and the sun of righteousness rose not 



446 



MARTYRS MIRROR. 



upon us. We wearied ourselves in the way of 
wickedness and destruction: yea, we have gone 
through deserts, where they lay no way, but as for 
the way of the Lord, we have not known it. What 
hath pride profited us ? or what good hath riches 
with our vaunting brought us?" Wis. 5:1 — 8. 

All these things shall they say; who are in hell, 
having sinned : ' ' For the hope of the ungodly is 
like dust that is blown away with the wind; like a 
thin froth that is driven away with the storm; like as 
the smoke which is dispersed here and there with the 
tempest, and passeth away as the remembrance of 
a guest that tarrieth but a day. But the righteous 
live forever more ; their reward also is with the Lord, 
and the care of them is with the Most High. There- 
fore shall -they receive a glorious kingdom, and a 
beautiful crown from the Lord's hand : for with his 
right hand shall he sever them, and with his arm 
shall he protect them." Wis. 5:14 — 16. O un- 
fathomable grace of the Almighty God ! O un- 
speakable love of the heavenly father, how abound- 
ing is thy grace, and how infinite is thy goodness, 
that thou hast prepared such glory for thine elect? 
Who can thank thee aright for all the benefits which 
thou hast so richly shown us, and dost still daily 
show? Blessed be thy name forever. Therefore we 
pray and admonish all pious Christians, all who love 
their salvation, to deny themselves, to take up their 
cross, and to follow Christ Jesus, and thus to do the 
will of God, that we may receive the promise. Let 
no one be afraid of or terrified by the ungodly 
tyrants; but let each do as Matthias taught his sons, 
saying : ' ' Now, therefore, my sons, be ye zealous 
for the law, and give your lives for the covenant of 
your fathers. Call to remembrance what acts our 
fathers did in their time; so shall ye receive great 
honor and an everlasting name. Fear not then the 
words of a sinful man : for his glory shall be dung 
and worms. To-day he shall be lifted up, and to- 
morrow he shall not be found, because he is returned 
into his dust, and his thought is come to nothing. 
Wherefore, ye my sons, be valiant, and show your- 
selves men in behalf of the law; for by it shall ye ob- 
tain glory. ' ' 1 Mace. 2 : 50, 51, 62 — 64. 

O ye pious Christians, take these words of God to 
heart, and arm yourselves therewith, to do battle 
for righteousness, even unto death, and God shall 
fight for you and subdue your enemies. ' ' And fear 
not them who are able to kill the body, and after 
that, have no more than they can do; but fear the 
Almighty God, the righteous Lord and Judge, who 
is able to cast soul and body into eternal perdition." 
Matt. 10:28; Luke 12:4,5. Him alone let us fear, 
and walk in his ways, serving him in holiness and 
righteousness all the days of our life ; yea, suffering 
death for his name, that we may say with Paul : 
" I have fought a good fight, I have finished my 
course, I have kept the faith: henceforth there is 
laid up for me a crown of righteousness, which the 
Lord Christ shall give me. " 2 Tim. 4:7,8. May 
God, the Father of mercy, and the God of all com- 
fort, by whom it is given unto us, not only to 
believe on him, but also to suffer for his name, 
strengthen, confirm and establish us with his holy 
spirit, that we may not become weary of suffering for 



the truth, but continue steadfast unto the end, and 
rejoice with all the pious and true saints, when we 
are reviled and persecuted for the name of Christ 
Jesus. This grant us the Almighty Father, through 
Jesus Christ his only begotten Son, our Savior, un- 
to whom be glory, majesty, blessing, the kingdom, 
and everlasting dominion, Amen. 

Be manful, strong, and very courageous, to keep 
and do all things, even the words and the law of 
God. Depart not thesefrom, neither to the right 
nor to the left ; add not thereto, nor take away 
therefrom, that you may act wisely. Whithersoever 
you go, be not terrified, and fear not, for the Lord 
your God is with you, when you pass through the 
waters, or into the fire ; and though through hy- 
pocrisy or dissimulation you may now evade pain 
and punishment, you can neither alive nor dead 
escape the power of Almighty God. 1 Pet. 3 : 14; 
2 Mace. 6 : 26. 

Therefore let us forsake all that is in this world, 
for it lieth in wickedness ; and let each take up his 
cross, and follow Jesus Christ ; for he is nigh unto 
and with all those who are in distress, and will de- 
liver them, and bring them to honor, if they are 
of a broken heart, and contrite spirit. O what great 
comfort is it, to have such a powerful and faithful 
companion, and what great honor is it, that he him- 
self will so kindly aid us ! But we must know that 
our Lord Christ Jesus is our Companion and Helper 
only at his own proper time, according to the coun- 
sel of the divine will and pleasure, in which he has 
ordered everything after one measure and weight ; 
for even as he is the head of the holy church, and 
beholds her sufferings, so he has also appointed the 
number, measure, and weight, how far he will per- 
mit the wicked to go, how far they shall reach, and 
not longer nor farther, even as the Babylonian cap- 
tivity should continue seventy years. Jer. 29 : 10. 
Yea, when the distress is at its height, and men 
think that God has utterly forsaken and forgotten 
them, at this very time the help of God is nearest 
them ; yea, properly speaking, the Lord comforts 
before and in the midst of all affliction, for the 
Christian has in his heart the Spirit of God, the foun- 
tain of living water, by which he is always refreshed, 
comforted, rejoiced, and made glad. John 4 : 10; 
7: 37; 2 Cor. 7: 7. Yea, the more sufferings increase, 
the greater the help and aid we receive; "for God 
will not suffer us to be tempted above that we are 
able; but will with the temptation also make a way 
to escape, that we may be able to bear it." 1 Corin- 
thians 10: 13. Behold, in these words Paul tells us 
for our great consolation, that God will not suffer us 
to be assailed or tempted above that we are able to 
bear ; for if the sufferings of Christ abound in us, 
our consolation also abounds by Jesus Christ our 
Lord." 2 Cor. 1 : 5. 

As a captain makes his soldiers valiant by encour- 
aging words and promises, how then should not the 
true and faithful God make us manful and strong by 
his divine word of the Gospel, which is the power 
of God unto salvation to every one that believeth. 
Rom. 1 : 16. Yea, the righteous God does not stop 
at mere words, but is present with us with his Spirit, 
who, as an earnest, assures our hearts of his divine 



MARTYRS MIRROR. 



447 



grace and help, and strengthens our weakness. 
Eph. i : 13; Gal. 4 : 6; Rom. 8 : 23; 2 Cor. 1 : 22. For 
if the devil, by his lying spirit, so animates men, 
that they are perfectly willing to commit wickedness, 
though it cost their life; why should not the grace 
of God, by his true Spirit, make us equally ready 
unto every good work, in all distresses and tribula- 
tions ? This the gracious God also does, not only 
through his Spirit, but also through angels, stars, 
elements, beasts, men, and all manner of creatures. 
For instance, Elisha said to his servant : ' ' Fear not: 
for they that be with us are more than they that come 
against us." 2 Kings 6 : 16. The Red Sea and Jor- 
dan divided, so that the children of Israel passed 
through them dry-shod. The sun and the moon 
stood still for Joshua at the time when he defeated 
the five kings. Elijah was miraculously fed by the 
ravens. The children of Israel were delivered by 
the hand of a woman from their wicked enemies. 
Judith 14 : 18. God the Lord generally comforts men 
through their fellows : for all the saints and Chris- 
tians on earth have fellowship with one another, in 
adversity as well as in prosperity; for when one suf- 
fers pain and grief, he suffers it not alone, but Christ 
and all Christians suffer it with him. For he says in 
the Gospel : Ye have fed, clothed, entertained, and 
comforted me. And all Christians are one body, one 
bread, one drink in the Lord Christ Jesus. Acts 9: 4; 
Matt. 25 : 35; 1 Cor. 10: 17. 

Now if Christ Jesus our Lord frequently spent 
whole nights in prayer, and also prayed in the gar- 
den before his death, we should also pray without 
ceasing, especially in our distress, to the Father 
of lights, from whom alone is every good and per- 
fect gift, that he may forgive our sins, for the death 
of his dear Son, who was delivered for our offenses, 
and was raised for our justification. Matt. 14:23; 
Luke 6:12; Matt. 26 : 36; Mark 14 : 32; Luke 22 : 41 ; 
1 Thess. 5: 17; Jas. 1:17; Rom. 4:25. 

Hence we are to pray that he would deliver, or 
punish us, not according to our judgment, but ac- 
cording to his divine wisdom, lest we utterly perish. 
Yea, we must give praise and thanks to God also in 
our tribulation, that he do not forget lis, but chasten 
us according to his fatherly mercy, and graciously 
help us to bear every burden, even as Paul thanked 
God in his affliction, saying: "Blessed be God, the 
Father of mercies, and the God of all comfort ; who 
comforteth us in all our tribulation. Amen." 1 Co- 
rinthians 1:3, 4. 



Merciful Father, look upon me with eyes of com- 
passion, as thou didst look upon the prodigal son ; 
for to thee only, O Father, belongs praise and 
honor, but unto us nothing but shame before thy 
face; hence, good Father, I commit soul and body 
into thy divine and gracious keeping : guide me, 
through Jesus Christ thy dear Son, into all things 
that are well pleasing to thy divine Spirit ; and bring 
to folly and madness the counsel of the ungodly, 
and preserve us by thy divine word now and for- 
ever. Amen. 

Composed by Walter of Stoelwijck. 



DIRK PIETERS KROOD, PIETER TRIJNES, CLAES RO- 

DERS, PIETER CLAES JANS, OF WORMER, IN 

WATERLANDT. 

The word of God having, according to his will, 
been proclaimed in many and various countries, and 
attested and confirmed by the blood of many Cnris- 
tians, it came to and was accepted also at Wormer, 
in North Holland, where, among others, there were 
Dirk Pieters Krood, Pieter Trijnes, Claes Roders, 
Pieter Claes Jans. These turned their ears away from 
the papistic fables, amended their corrupt life, and, 
in place thereof, through the enlightenment of the 
Holy Spirit, willingly received the word of God into 
their hearts, and regulated their whole conduct ac- 
cording to it. 1 Thess. 2:13. And even as Christ 
predicted : "The time cometh, that whosoever kill- 
eth you will think that he doeth God service" 
( Jn. 16 : 2), so it was also very clearly manifested in 
the case of the aforesaid persons ; for because they 
lived according to the word of God, they were 
brought prisoners to Enchuysen, and being built 
upon Christ, they all remained steadfast and faithful 
in all this trial and severe temptation ; for which 
reason they were sentenced to death at said place, 
and offered up their bodies as a sweet savor to the 
Lord, thus obtaining a glorious crown. 

With regard to this offering, we have not been 
able to ascertain the year in which it took place. 



JACOB AND SELI HIS WIFE, OF WORMER, A. D. 1542. 

Among many others who voluntarily forsook and 
delivered up their property and life for the truth 
of the holy Gospel, there were also a brother at Wor- 
mer, in Waterlandt, named Jacob, and his wife Seli. 
These sought and also found the pearl of great price, 
which was hid in a field and for joy thereof re- 
nounced all earthly riches, the lusts of this world, 
and the papal superstitions, which militate against 
God, and sought to order and regulate their whole 
life according to this precious treasure of the divine 
word. Thus it came to pass, that the envious pa- 
pists, in order to stop this, apprehended them, and 
brought them to Amsterdam, where they had to 
suffer much for the truth. And as they could by no 
temptation be moved from it, but unto death ad- 
hered to Christ and his holy word, they were con- 
demned to death at said place, and burned, suffer- 
ing it with great steadfastness. Thus they delivered 
their bodies up to the fire, and commended their 
souls into the hands of God, and are now waiting 
under the altar, until the number of their fellow 
brethren will be fulfilled. 



44:8 



MARTYRS MIRROR. 



JAN EGTWERCKEN, CLAES MELISS, AECHT MELISS, 

WILLIAM HER HUSBAND, HEYNE WALINGS, 

TRIJN AMKERS, CORNELIS LUYTS, CLAES 

DIRKS, CLAES CLAESS, AND JONKER 

DIRK GERRITS VAN DEN BUSCH, 

NEAR KROMMENIERSDIJCK, 

A. D. 1542. 

As the word of God was proclaimed in many- 
places, and received with great thankfulness by 
many, it was also heard, believed and accepted in 
Waterlandt, on Krommeniersdijck. It wrought so 
effectually, that some were by it drawn away from 
their sinful life and dumb idols, and converted to 
the true and living God ; which, among others, ap- 
peared in the case of Jan Egtwercken, Claes Meliss, 
Aecht Meliss, William her husband, Heyne Walings, 
Trijn Amkers, Cornells Luyts, Claes Dirks, Claes 
Claess, and Jonker Dirk Gerrits van den Busch. 
These together separated from the Pope and his 
adherents, and put themselves under the faithful 
Shepherd Christ Jesus, inclining their ears to his 
heavenly voice, and preparing their bodies for 
his service. Rev. 18:4; 2 Cor. 6:17; John 10:4; 
15 : 20. And as Christ predicted the cross and per- 
secution to his faithful followers, so the above men- 
tioned persons also richly experienced it ; for they 
were apprehended and tormented by the blood- 
thirsty papists, and, after suffering many assaults, 
put to death, all of which they suffered in patience 
for the name of Jesus, thus obtaining the crown 
of life ; and are now waiting for the revelation of Je- 
sus, their Savior for their full and eternal reward . 



BALTHASAR HUBMOR, AND HIS WIFE. 

At the time of Zwinglius there was also one Bal- 
thasar Hubmor of Friedberg, whom the papists called 
a doctor of the Holy Scriptures, a learned and 
eloquent man. He was first a teacher and preacher 
at Ingolstadt, and subsequently came to Reinsburg, 
where he preached mightily against the Jews and 
their usury. Through the enlightenment of the 
holy Spirit, the abomination of popery was made 
manifest to him, in consequence of which he, ac- 
cording to the counsel of God, separated therefrom. 
Subsequently he rejected, together with other errors, 
the self-invented infant baptism, and taught with all 
his might the baptism of believers, as commanded 
by Christ. But as the eyes of this dark world can 
not bear the clear light of the holy gospel, and since 
in this way their false faith and evil works are testi- 
fied against, the above-mentioned Balthasar Hub- 
mor, together with many others, was hated and 
persecuted by the world. After many temptations, 
expulsions and imprisonments, he came to Nichlas- 
burg, in Moravia. Afterwards they apprehended 
him and his wife, and brought them to Vienna, in 
Austria, where, after manifold trials and long 
imprisonment, he was burned to ashes, suffering it 
with great steadfastness, and his wife drowned ; 
and thus both steadfastly confirmed with their death 



the faith which they had received from God. 
Eph. 2:8. 

Read also Sebastian Franck, on the Roman 
Heretics, letter B. 

Note. — This Balthasar Hubmor published a small 
book, in which he complains of Zwinglius and his 
followers. He writes that they brought about, that 
at one time twenty persons, men, pregnant women, 
widows, and young girls were miserably cast into a 
dark tower, and this sentence passed upon them, 
that they should never more, in their lifetime, see 
either sun or moon, and conclude their last days on 
bread and water; so that they all, dead and alive, 
should remain and decay together in the dark 
tower, until none should be left alive. 

Thus some did not taste a morsel of bread for 
three days in order that the others might have some- 
thing- wherewith to sustain their lives. 

"O God," he further writes, "what a terrible, 
severe, and rigorous sentence against pious Chris- 
tian people, of whom none could say any evil thing, 
only that they, according to the command of Christ, 
had received water baptism ! 

O sad deformation, we say, of the so-called 
Reformed ! May the Lord forgive them and be 
gracious to their blindly zealous souls. See com- 
plaint of Balthasar Hubmor, against Zzvinglius, 
throughout ; also, the Preface to the Offerboeck, 
A. D. 1615, letter I., etc.; also, Chron. van den 
Ondergang, etc., p. ioji, col. 2. 



LEONARD BERNKOP, A. D. 1542. 

In the year 1542, Brother Leonard Bernkop was 
apprehended for the faith, at Salzburg. Much was 
tried to induce him to apostatize, but as he stead- 
fastly persevered in the narrow way of the truth of 
God, and there was no hope that he would aposta- 
tize, they condemned him to death, led him out to 
the place of execution, and built a fire close to him, 
at which they immediately roasted him ; but he ad- 
hered firmly to the Lord, and said to the blood- 
hounds and executioners : ' ' This side is roasted 
enough ; turn me around, and scorch and roast also 
the other ; for through the power of God this suffer- 
ing is insignificant in comparison with the eternal." 
Rom. 8:18. Thus he gained the victory over the 
beast and his image, over the abomination of deso- 
lation and his mark. Rev. 15:2. Rather than 
receive his mark, or do aught which was contrary 
to God his heavenly Father, he, like the seven va- 
liant and Godfearing sons (2 Mace. 7), gave his 
body to be roasted and executed by fire, which 
could in no wise separate him from the love of God 
(Rom. 8 :39), hence he shall also have in his hands 
the harp of God, and, together with all conquerors 
in the faith, who have come out of great tribulation, 
shall have his mouth filled with laughter, and his 
tongue with praise, and shall sing the new song 
with the servants of God, and the song of the Lamb, 
yea, he shall forever behold the Almighty God. 
Rev. 15:2; 7:14; 14:3. 1 Cor. 13:12. 



MARTYRS MIRROR. 



449 



HANS HUBER, A. D. 1 542. 

In this year, Brother Hans Huber, or Schu- 
macher, was imprisoned at Waserburg, in Bavaria, 
under the Count of Oting. Much having been re- 
sorted to, to draw him from the faith, but he re- 
maining quite steadfast, constantly confessing and 
testifying, that this wherein- he stood was the true 
ground of truth, and the true faith in Christ Jesus 
our Savior wherefore he also said that it was not 
hard for him to suffer this for Christ's sake, and 
was sentenced to death, and led out to the place of 
execution, The fire having reached his face, so that 
his hair and beard were singed off, they asked him 
whether he would recant, and they would let him 
live. He however would not recant, but remained 
steadfast in Christ. Hence he was immediately 
burnt alive, and thus faithfully paid his baptismal ] 
vow unto the Lord Christ, and delivered up his life j 
as a true burnt-offering for the word of God; for he 
would rather lose this temporal life, than become 
unfaithful to the Lord, thus showing himself to be a 
steadfast lover of God. 



D AMI AN OF ALGAU, A. D. 1 543. 

About this time, a brother named Damian, from 
Algau, was apprehended at Ingolstadt, in order to 
draw him away from the faith ; but when he could 
in no wise be turned from it, he was condemned to 
death. On his way to the place of execution, he 
admonished the people, and gave answer concern- 
ing his faith, so that a student said that one of two 
things was certain: that this man had his faith either 
from the wicked devil, or from the Spirit of God, 
since his knowledge was so extensive, because to all 
appearance he was a simple man. Some one also 
admonished him, and asked him whether he would 
die as a pious Christian. 

He replied: "Yes." 

He again asked him: "What sign will you give 
us by which we may know this ? ' ' 

The brother said: "Pay attention, when they burn 
me; the smoke shall ascend straight to heaven." 

This also came to pass. 

When he was executed, the executioner inquired 
the direction of the smoke, whether he had justly 
executed him. The judge answered: "You have 
executed him according to your pleasure; I did not 
judge." Thus this witness of God and Christ ob- 
tained the martyrs' crown. 



OF A CERTAIN DECREE PUBLISHED IN ALL WEST 
FRIESLAND AGAINST MENNO SIMON, AND, 
CONSEQUENTLY, AGAINST ALL AD- 
HERENTS OF HIS DOCTRINE, 
ABOUT A. D. 1543. 

In Chronijk van den Ondergang, page 1104, 
col. 2 and 3. we find these words: 

' ' About this time the servants of antichrist caused 
a dreadful decree to be proclaimed throughout all 



West Friesland, in which all malefactors and mur- 
derers were promised pardon for their crimes, the 
favor of the Emperor, freedom of the country, and 
one hundred carl-guilders, if they would deliver 
Menno Simon into the hands of the tormentors and 
executioners . 

This decree, when properly considered, indicates 
the extreme wickedness and tyranny of the West 
Friesian Regents of those times, against those who 
maintained or at least favored the true faith. All 
malefactors and murderers, who certainly, accord- 
ing to the laws of the country, were subject to very 
severe punishment, yea, to death, because of their 
crimes and murders, were here accounted better 
than a pious Christian, who injured no one; yea, 
their crimes were remitted them, and over and 
above this, a large sum of money, according to that 
time, was promised them, merely to deliver into the 
hands of the criminal judges, a single person, who 
maintained the true doctrine. How much may we 
suppose would they have promised them, had they 
been able to exterminate all orthodox believers, and, 
consequently, the entire church of God ? We cer- 
tainly have just cause for the belief, that this came 
down very severely upon the heads of the true wit- 
nesses of Jesus in general; that is, on those that 
resided in these regions; in regard to which we shall 
also show in the proper place, how very unmerci- 
fully the authorities there, through the instigation of 
some so-called spiritual persons, dealt with the in- 
nocent and defenseless sheep of the flock of Christ. 



GEORGE LIBICH, AND URSULA HELLRIGLING, 
A. D. 1544. 

About the year 1544, George Libich was impris- 
oned for the faith and the divine truth, at Filleburg, 
near Innsbruck, and as this is a place of particular 
danger because of evil spirits, as is well known, 
this brother therefore had much to resist, and was 
greatly tempted by the Evil One (1 Peter 5:9), who 
tempted him in visible form. He especially tried 
him in various ways during the first year. Once he 
came to him in the form of a maiden , and wanted 
to embrace him. When the brother knelt down and 
prayed, he put something into his way, to prevent 
his praying. He also tried to take him off with him, 
but was not able to effect it. He further came to 
him in the form of a youth, and also in that of a 
soldier; thus trying many and various means; but 
when he could not accomplish anything, he went 
out of the tower at the top. He also told him much 
what happened among the church in the country; 
that he had conversed with such brethren, and that 
they had told him such and such things. But when 
brother George reproved him, he finally let him be 
in peace, and attempted but little with him after- 
ward. But the enemy tempted him not only him- 
self, but also through his children. Thus once there 
came to him one wearing the garb of a brother, and 
acting as one. He saluted him, saying: "The Lord 
be with us, my brother," and wished him peace, in 
order to seduce and deceive him by such craftiness. 
But George asked him whence and from whom he 



450 



MARTYRS MIRROR. 



came. He answered: "From Moravia, from the 
church of God." Then George asked him what 
message >he brought, and how matters stood there. 
He told him that the church and the brethren were 
utterly driven away and dispersed; that each was 
separated from the rest, and thai it was all over with 
them. Then George perceived that it was decep- 
tion, reproved him for his craftiness, of which he 
was well aware, and drove him away by his earnest 
admonitions, which in all probability he did not 
soon forget. Over and above all this, when all 
temptation from Satan and his children was about 
to come to an end, a sister named Ursula Hellrig- 
ling, a beautiful young woman, who had also been 
apprehended for the faith, was put to him in prison, 
placed at the feet of George, and much of the time 
left with him. It is easy to imagine, what the devil 
and his seed would have liked to see. But thev 
[these two pious witnesses of Christ] were valiant 
and godfearing, and could by no allurements be 
moved or caused to fall. 

This George Libich knew beforehand the day and 
year when he was to be released. There were sev- 
eral others imprisoned near him, who were all lib- 
erated on the same day, returned to the church, 
and afterwards fell asleep in the Lord. 

Sister Ursula, who was imprisoned with him, 
through the providence of God, also obtained re- 
lease, and unharmed in her faith and conscience, 
returned to the church, and there fell asleep in the 
Lord. 



MARIA VAN BECKUM, AND URSULA, HER BROTH- 
ER'S WIFE, A. D. 1544. 

In the year 1544, there was a sister in the Lord, 
named Maria van Beckum, whom her mother had 
driven from home on account of her faith. This 
having become known in the Bishopric* of Utrecht, 
and reported to the Stadtholder, he sent one Goos- 
sen van Raesveldt with many servants, to apprehend 
this maiden at her brother's, John van Beckum, 
whither she had fled. She was compelled to rise 
from her bed, and accompany them ; and when she 
saw the great number of people who had come on 
her account, she asked Ursula, her brother's wife, 
whether she would go with her and keep her com- 
pany. The latter answered : "If John van Beckum 
is satisfied, I will gladly go with you, and we will 
rejoice together in the Lord." When Maria put 
this request to her brother, he consented, and Ur- 
sula went with her. Here love was stronger than 
death, and firmer than the grave. Cant. 8:6. Her 
mother and sister had come from Friesland to see 
her; but this could not move her; she took leave of 
them, for she chose to suffer affliction , rather than 
to have worldly joy; hence she went with her sister 
Maria. They were together brought to Deventer. 
There blind leaders came to them, who with sub- 
tlety sought to win them to human institutions. 
But they answered: "We hold to the word of God, 
and do not regard the dictates of the Pope, nor the 



errors of the whole world." Friar Grouwel also 
sought to teach them much, but was not able to 
prove his assertions by the Scriptures. 

Now as he could not overcome them, he said: 
"The devil speaks through your mouth, away with 
them to the fire. ' ' 

They greatly rejoiced that they were worthy to 
suffer for the name of Christ, and to help bear his 
reproach. Acts 5:41. 

They were then brought to the house at Delden, 
where many efforts were made to cause them to 
apostatize, yet all in vain. A commissary came 
from the court of Burgundy, who greatly extolled 
the mass and all the institutions of the Pope; but he 
could not prevail against the Scriptures which they 
adduced. He then asked them whether they were 
rebaptized. They replied: "We have been bap- 
tized once according to the command of Christ and 
the practice of the apostles; for there is but one true 
baptism, and he who receives it, has put on Christ, 
and leads an unblamable life through the Holy 
Ghost, in the answer of a good conscience." Ephe- 
sians 4:5; Gal. 3:27; 1 Pet 3:21. He also asked 
them, whether they believed that Christ was wholly 
present in the sacrament. This they considered a 
blind question, and said ; ' ' God will have no like- 
ness or image, neither in heaven nor on earth 
(Exodus 20:4); f° r ne sa Y s through the prophet: 
'I, even I am the Lord; and beside me there is no 
Savior.' Is. 43:11. But as regards the Supper, we 
find that Christ left it as a memorial of his death, 
with bread and wine; as often as we commemorate 
it, we are to show forth his death till he come." 
1 Cor. 11:26. 

Now as Maria and Ursula regarded all the insti- 
tutions of the Pope as heresy, they were brought 
into open court at Delden, on the thirteenth of No- 
vember, before the children of Pilate and Caiaphas, 
where they were sentenced to death, in which they 
rejoiced, praising God. When they were led to the 
stake, many of the people, seeing their steadfastness, 
wept. But they sang for joy, and said: "Weep not 
on account of what is inflicted upon us. " " We do 
not suffer," said Maria, "as witches or other crim- 
inals, but because we adhere to Christ, and will not 
be separated from God ; hence be converted, and it 
shall be well with you forever." 

When the time of suffering drew nigh, Maria said: 
"Dear sister, heaven is opened for us; for what we 
now suffer for a little while, we shall forever be 
happy with our bridegroom." They then gave each 
other the kiss of peace. Thereupon they prayed 
together to God, that he would forgive the judges 
their sins, since they knew not what they were do- 
ing; and that as the world was sunk in blindness, 
God would have compassion on them, and receive 
their souls into his eternal kingdom. They first 
took Maria, who entreated the authorities not to 
shed any more innocent blood. Then she fervently 
prayed to God, and also prayed for those who put 
her to death; whereupon she joyfully arose, and 
went with such great gladness to the stake, that it 
cannot be told, saying: "To thee, O Christ, I have 
given myself; I know that I shall live with thee for- 
ever. Therefore, O God of heaven, into thy hands 



MARTYRS MIRROR. 



451 



do I commend my spirit. ' ' The executioner swore 
because the chain did not suit him; but she said: 
" Friend, consider what you are doing; my body is 
not worthy that you should blaspheme Christ on 
account of it; repent, lest you burn for it in hell." 
The preacher, a teacher at Delden, turned Ursula 
around, but she turned back again, and urgently 
said: "Let me behold the end of my sister, for I 
also desire to receive the glory into which she shall 
enter. ' ' 

After Maria was burned, they asked Ursula, 
whether she would not yet apostatize. "No," said 
she, ' ' not for death ; I will not thus forsake the 
eternal riches." They would also honor her with 
the sword, but she said: "My flesh is not too good 
to be burned for the name of Christ." To one of 
her relatives she said: ' ' Bid John van Beckum good 
night, and tell him to serve God, to whom I am 
now about to be offered." When she came to the 
wood, she clasped her hands, and said: "Our Fa- 
ther which art in heaven." "Yea," said the priest, 
"there you will find him." "Because I seek him 
there," she said, "I must die this temporal death. 
If I should confess him in the bread, I might live 
longer." When she stepped upon the wood, her 
foot slipped. "I think I am falling off," she said. 
"Stop," cried the tyrant; "she means to aposta- 
tize." "No," said she, "the block slips from under 
me; I will not faint in the word of God, but con- 
stantly adhere to Christ." Thus both remained 
steadfast unto the end, and sealed the word of God 
with their death, in great patience and boldness, 
leaving us a good example. 



JOHN CLAESS, AND LUCAS LAMBERTS, AN OLD MAN, 
CALLED GRANDFATHER ; TOGETHER WITH 
SEVERAL TESTAMENTS WRITTEN BY JOHN 
CLAESS, WHILE IN PRISON AT AMSTER- 
DAM, TO HIS WIFE, CHILDREN, 
AND OTHER FRIENDS, IN 
THE YEAR 1 544. 

A testament to his wife. 

An affectionate salutation in the Lord, to my 
beloved wife, whom I no longer love after the 
flesh, but after the soul. Hear my admonition: 
You know that as long as we enjoyed prosper- 
ity with Israel according to the flesh, we were 
ignorant of ourselves; but now that the good Fa- 
ther lays his hand upon us, we feel that we are 
sick, weak, miserable, poor and naked. Therefore, 
my dear wife, take Jesus Christ for an example, and 
behold the way in which he went before us, and that 
we must through much tribulation enter into the 
kingdom of heaven. Jas. 5:10; 2 Tim. 3:12. For- 
get my flesh and all your sensuality and all your 
carnal desires, and pray to God for faith that you 
may overcome. And I will willingly give myself to 
the Lord in the same manner as he comforts my 
heart by his grace. You have yet time for amend- 
ment, but I am bound to his grace, in which I trust. 



Hence think not of what is past, but persevere with 
a firm confidence in the Lord; he will help you in 
everything for the best; give yourself up to this 
and always join yourself to those who fear the Lord, 
for this will be for your best interests. For "blessed 
is the man that walketh not in the counsel of the 
ungodly, nor standeth in the way of sinners, nor 
sitteth in the seat of the scornful; but his delight is 
in the law of the Lord, and in his law doth he 
meditate day and night." Ps. 1:1,2. 

My beloved wife, the godfearing speak of it, and 
thereby men depart from evil ; for by the fear of the 
Lord men depart from evil, and through love every 
good thing is accomplished. Prov. 16:6. Awake, 
for we have both been negligent. Let the word of 
the Lord incite you to all good. Ask him for his 
holy Spirit, who can comfort you ; for the sufferings 
of this present time are not worthy to be compared 
with the glory which shall be revealed in us. Ro- 
mans 8:18. For this is the trial which must be 
found in our faith, being much more precious than 
of gold that perisheth, though it be tried with fire. 
1 Peter 1 : 7. 

My dear wife, if we might have entered into the 
kingdom of God as we began, and have so long 
been doing, the way would not have been narrow. 
But our Savior had to enter through suffering and 
anguish into his own glory, — how then will we en- 
ter by the broad way ? For narrow is the way, says 
the Lord, which leadeth unto life, and few there be 
that find it, and still fewer who rightly walk in it. 
Matt. 7: 14. The good Father did indeed show me 
this way, but my evil flesh was too powerful and 
forced me away from it. Nevertheless, I hope to be 
saved through the grace of the Lord; for Paul says: 
' ' Though I bestow all my goods to feed the poor, 
and though I give my body to be burned, and have 
not charity, it profiteth me nothing." Eph. 2:4; 
1 Cor. 13:3. 

Consider what this charity is, and you shall be 
able to accept for the best whatever the Lord sends 
you. How should I be able to express it, love is 
the nature of God; may it be with you and us all. 
I give it to you as an affectionate salutation. May 
the good and merciful Father shed it abroad into all 
our hearts, through his beloved Son. Amen. 

Salute all dear friends in the Lord. Pray the 
Lord for me; all that he gives me, I will impart 
again. 3 John 14; 1 Thess. 5:25. 

Another testament of John Claess, to his wife, 
A. D. 1544. 

Know, my dearly beloved wile, that it is my 
will and testament to you in no wise to depart 
from the word of the Lord, but always to comfort 
yourself with it; for the sufferings of this present 
time are not worthy to be compared with the glory 
which shall be revealed in us, if we continue in 
the faith. O let us thereby overcome, and not 
turn away, and we shall receive the crown which the 
good Lord has promised unto all that love his ap- 
pearing. 2 Tim. 4:8. If we desire to remain here, 
we do not love his appearing; but if we ask him for 
the Holy Spirit, the same will teach us in all things, 



452 



MARTYRS MIRROR. 



and comfort and strengthen us through his grace. 
O let us pray ; for through prayer we must receive 
everything. Hence, my dear wife, take no thought 
for the things that concern the body; but seek the 
kingdom of God, and his righteousness, and all 
these things shall be added unto you. Herewith I 
commend you to God, and to the word of his 
grace, which is able to strengthen and keep you in 
all temptation. The grace of the Lord be with you 
and us all. Amen. Bring up my dear children in 
the admonition of the Lord, this is my will to you; 
and associate with the good, for they prosper. Care 
not for temporal things; for that which is visible 
must perish. What you can get take with you, and 
commit the rest to faithful friends; and remove with 
your little ones far enough to be out of danger, 
from men. Bring them up in the admonition of the 
Lord, and keep with those that fear the Lord. 
Deut. 6:20. My dear wife, be well contented; if the 
Lord had taken me away by a sudden sickness, it 
would have been your duty to thank him; do so 
now. I leave you this as a testament. Watch every 
day of your life for the appearing for our Lord 
Jesus Christ. 1 Tim. 6:14. The grace of the Lord 
be with you. Amen. 

A testament to his children, and then to his wife. 

My dear little children, Claes Jans and Gertrude 
Jans, I leave you this as a testament when you come 
of age. Hear the instruction from your Father. Hate 
all that the world and your carnal nature love, and 
love the commandments of God. 1 John 2:16. 
Let this instruct you, for it teaches: "If any man 
will come after me, let him deny himself; " that is, 
let him forego his own wisdom and earnestly pray: 
"Lord, thy will be done." Luke 9:23; Prov. 3:5; 
Matt. 6:10. If you do this, the Holy Spirit will 
teach you all that you ought to believe. Believe not 
what men say, but obey the commands of the New 
Testament, and ask God to teach you his will. 
Trust not to your understanding, but trust in the 
Lord, and let all your counsel be in him, and ask 
him to direct your paths. 

My children, how you are to love God the Lord, 
how you must honor and love your mother, and 
love your neighbor, and fulfill all other command- 
ments required of you by the Lord, the New Testa- 
ment will teach you. Matt. 22:37, 39- Whatever is 
not contained therein, believe not; but obey every- 
thing that is embraced in it. Associate with those 
who fear the Lord, who depart from evil, and who do 
every good thing through love. O, look not to the 
multitude or the old custom, but to the little flock 
which is persecuted for the word of the Lord ; for 
the good do not persecute, but are persecuted. 
When you have given yourselves to this, beware 
of all false doctrine; for John says: "Whosoever 
transgresseth, and abideth not in the doctrine of 
Christ, hath not God. He that abideth in the doc- 
trine of Christ he hath both the Father and the 
Son." 2 John 9. The doctrine of Christ is: Love, 
mercy, peace, chastity, faith, meekness, humility 
and perfect obedience to God. Gal. 5:22,23. 

My dear children, surrender yourselves, to that 
which is good, arid the Lord will give you under- 



standing in all things. I give you this as my last 
farewell. Regard the chastening of the Lord; for 
if you do evil, he will punish you in your souls. 
Job 5:17. Hence desist, and cry to the Lord for 
help, and hate that which is evil, and the Lord 
shall deliver you, and you shall prosper. May God 
the Father, through his beloved Son Jesus Christ, 
give you his Holy Spirit, that he may guide you 
into all truth. Amen. John 16:13. 

I, John Chess, your father, have written this while 
in prison for the word of the Lord. May the good 
Father grant you his grace. Amen. 

My dear wife, I request you to bring up my 
children, in all good instruction, to have my testa- 
ment read to them, and to bring them up in the 
Lord, according to your ability, as long as you re- 
main with them. And I desire of you, that you love 
neither yourself nor your children more than the 
Lord and his testimony. Luke 14:26. Suffer not 
your flesh to overcome you. 1 Peter 2:11. If they 
do not tolerate you in this city, remove into an- 
other. Matt. 10:23. But this I earnestly request of 
you: always keep with the good; for blessed is he 
that associates with them. He who has always been 
the helper of the lowly, that is, the good Father, 
will help you. Luke 1:48. If you cannot stand 
alone, take a husband that fears the Lord (1 Corin- 
thians 7:2); but whatever you do, forsake not the 
Lord for a little mess of pottage. Gen. 25 : 34. 
May your excuse be never so great, but not for all 
Amsterdam forsake the Lord. By his grace I will 
not forsake him for the whole world, and do you 
also likewise. Matt. 16:26. O let us press our way 
through by force; I must, through the grace of the 
Lord, lose my flesh; forsake yours also. Mat- 
thew 11:12; 16:25. 

My dear wife, if we should consider suffer- 
ing, we would never get out of it; but we must 
look beyond it to the eternal reward. I joyfully 
comfort myself in the Lord; do so also. The Lord 
might have taken me from my bed and you would 
have had to content yourself; how much more now, 
for you know not how long you will remain here ? 
Therefore do as the Lord counsels you ; be always 
ready for his appearing, and you shall be able to 
overcome all things, to those that overcome ever- 
lasting rest is promised. Rev. 21:7. 

A firm faith, a sure hope of the eternal reward, 
and a burning love to God and our neighbor be 
with you and me, and us all. Amen. Matt. 21:21; 
1 Peter 4:8. 

Write to me immediately how you are, and I 
shall be the more comforted if you comply with my 
request. Pray ; the Lord will be entreated ; this 
I now experience. Pray together all of you, that 
the will of the Lord be done in me and in us all. 
Amen. Matt. 6:10; 7:11. 

A testament of John Clcess to his brothers and 
sister after the flesh. 

Know, my dear brothers, Cornelis Claess, and 
Gerritt Claess, and my dear sister Adriaentgen 
Claess, that I affectionately desire of you, that you 
turn to the Lord, and forsake all your pride, covet- 



MARTYRS MIRROR. 



453 



ousness, and all wickedness, as also all bad company, 
and be quiet, and associate with the good. Search 
the word of the Lord, and ask him for his Holy 
Spirit, and the same shall instruct you in every- 
thing which is needful for you. This will come to 
pass, if you deny yourselves and forego your own 
will; for the Lord says: "If any man will come after 
me, let him deny himself, and take up his cross 
daily and follow me. ' ' Therefore die unto all your 
lusts, and you shall never die, for the wages of sin 
is death. Col. 3:5; Rom. 6:23;. But ask God for 
his Holy Spirit, who will so change your minds, 
that you will hate evil and shun it. O my most be- 
loved, hate that which is evil, and love the good, 
and God, who alone is good, will be with you. But 
if you will continue in your wicked sensuality, I 
testify to you from the mouth of the Lord, that you 
will condemn yourselves. Rom. 8:13. But I am 
persuaded better things of you, though I thus 
speak. Heb. 6:9. O, keep what the Lord hath 
made known to you, namely: "Whatsoever ye 
would that men should do to you, do ye even so to 
them," and it will be well with you, and you shall 
prosper in every good thing. To this end may the 
good God help you, through Jesus Christ his be- 
loved Son. Amen. 

Another Testament of John Claess, to all his 
Kindred. 

Be it known to you, dear brothers and sisters, 
cousins and relatives, and all my kindred, that I do 
not suffer as a thief, murderer or evil-doer, but for 
the ordinance which the apostles of the Lord taught 
and instituted, namely the ordinance of the holy 
church, made fifteen hundred years ago, which Jesus 
Christ enjoined upon his dear disciples, and sealed 
with his blood, and which the apostles preached and 
taught, and confirmed with their blood. 1 Pet. 4:15; 
Mark 16-15; Heb. 9: 14; Acts 2 : 14; 7:58; 12:2. 
My dear friends, do not be dejected or cast down on 
my account, because men say that I died as an Ana- 
baptist and heretic. There is but one baptism given, 
and that upon faith; before faith God has not com- 
manded baptism. Now some one might ask: What ! 
ought infants not to be baptized? No; but they are 
nevertheless saved through the merits of Jesus Christ, 
and are baptized in his blood ; for it is written : 
"For as in Adam all die, even so in Christ shall 
all be made alive." 1 Cor. 15:22. This is done 
through pure grace, without any sign . Acts 15:11. 
But my dear friends, the Lord has commanded to 
preach the Gospel, and they that believe it, are to 
be baptized. Mark 16:16. He also commanded that 
the believers should observe his Supper, in remem- 
brance of: him,- in such -a -manner as he instituted, 
and the apostles practiced it. Matt. 26 : 26 ; Acts 2:42. 
Besides these, he did not command them anything; 
no mass, no infant baptism, no auricular confession, 
nor any other outward worship. But he commanded 
to love God alone, to obey his word, and to love 
our neighbor as ourselves. Luke 10:27. O where 
are they to be found who do this? Search the word 
of God ; there is no Christian who does not know 



this. You cannot maintain thereby, what they teach, 
namely, that you should continue in the holy 
church. You must know what the holy church is, 
namely, the assembly of believers born by the word 
of God (1 Pet. 1 : 23); for you well know that no one 
can come into this world without being born, so no 
one can come into the future world, unless he is 
born again as Peter declares: "not of corruptible 
seed, but of incorruptible, by the word of God, 
which liveth and abideth forever." John 3:3; 
1 Pet. 1 : 23. O well for him who is born of it ! they 
that are thus regenerated, practice the true baptism 
and the true Supper. They also separate themselves 
from all who teach a scandalous doctrine, or live 
disorderly; they do not destroy their bodies, for 
this is not taught in the word of God ; but they 
avoid their company until they repent (2 Thess. 3:6); 
for they are the Christian church, the community 
of the saints ; they have forgiveness of sins ; for 
there is none other name given in heaven or on 
earth whereby they can be saved, but the name 
of Jesus; that is, through his merits. Acts 4: 12. 
They believe and live only according to his ordi- 
nances. He did not kill those who did not believe in 
him, neither did his holy church do this. But he 
and his own have been slain from the beginning, 
and thus it shall continue. Rev. 13:8. By this you 
shall know who are his own. Not those who boast 
of his name, and maintain their cause with the 
sword ; but those that live according to the exam- 
ple of their Lord, and confirm their cause with the 
word of God, which is the sword of the true believ- 
ers. 1 Pet. 2:21; Eph. 6:17. Now some might say: 
What has become of the forefathers, who did not 
know better ? We leave this to God. It might also 
be said that the Lord promised to be with us even 
unto the end of the world. Matt. 28 : 20. He is 
always with believers — but never with unbelievers — 
namely, with his word and the right use of his 
signs, that is, baptism and the Supper, and will 
always be with those who walk aright, and live con- 
formably to his word. 

Dear friends, at the time of the apostles there 
arose seven different sects among them, but the 
true doctrine was therefore not to be rejected. Now, 
though many wicked miscreants have arisen under 
the Gospel, the word of God has not depreciated : 
he that would be saved must submit to it. Romans 
9:6. In the time of the righteous Tobit all Israel 
worshiped golden calves, which king Jeroboam had 
caused to be made; he [Tobit] alone adhered to the 
Lord his God, and did what he had commanded 
him. 

Friends, look not to the multitude, but to the 
word of God, which will not deceive you. " Cursed 
be the man that trusteth in man, and maketh flesh 
his arm ; but blessed is the man that trusteth in the 
Lord." Jer. 17:5,7. I trust in this, that he prays 
to his Father, not only for those who were with him, 
but also for all them who shall turn to him through 
tbe word. John 17 : 20. May the good Father, 
through his only Son Jesus Christ, give you a true 
understanding, that you may henceforth learn to 
know him. 2 Tim. 2:7. 



454 



MARTYRS MIRROR. 



ACCOUNT OF THE SENTENCE PASSED ON JOHN 
CLAESS, AND THE OLD MAN NAMED LUCAS LAM- 
BERTS OF BEVOREN, ALSO CALLED GRAND- 
FATHER; AND HOW. THEY DIED. 

When John Claess, and Lucas Lamberts, an old 
man of eighty- seven years, called grandfather, came 
into court, they greeted each other with a kiss. 

John Claess said to the grandfather: "My dear 
brother, how do you feel ? ' ' 

The grandfather replied pleasantly with a glad 
countenance: "Quite well, my dear brother. " 

Then said John Claess: "Fear neither fire nor 
the sword ; O what a joyful feast will be prepared 
for us before the clock strikes twelve ! ' ' 

Upon this they were separated. 

The bailiff then said : "You are rebaptized." 

John Claess answered : "I was baptized upon my 
faith, as all Christians ought to be, according to the 
Scriptures; read this." Matt. 28:19. 

They said to him again : ' ' You belong to the ac- 
cursed Anabaptists, who originate strange sects, 
opinions, errors and contention among the people." 
Acts 16: 20; 17 : 6. 

John Claess: "We are not such people; we de- 
sire nothing else than the true word of God ; if I am 
to suffer therefor, I demand the seven judges." * 

He was then asked whether he did not confess 
that he was rebaptized four years ago or there- 
abouts. 

John Claess replied: "Three years ago or there- 
abouts I was baptized as all Christians ought to be." 

The court said : ' ' You acknowledge it then ? ' ' 

John Claess: "Yes." 

Court : ' ' Well, since you confess it, we have full 
power from the seven judges. ' ' 

John Claess: "Can I not obtain the full court? 
it is granted even to thieves and murderers, why 
should it not be granted to me?" 

The four judges then went out to pronounce the 
sentence. 

Lifting up his voice, John Claess said : " O mer- 
ciful Father, thou knowest that we do not desire 
revenge" (Rom. 12 : 19), and he wrung his hands, 
saying: "O merciful Father, grant them thy Spirit, 
that thou mayest not count this to them as wicked- 
ness. ' ' Acts 7 : 60 . 

The four judges now returned into the court, and 
sat down to declare the sentence, saying: "John 
Claess, a native of Alkmaar, who has taught the 
people false doctrines, errors and new opinions — " 

Upon this John Claess answered: "It is not so." 

The lords of the court then forbade John Claess to 
speak, and good John Claess observed silence, that 
he might hear his sentence. They then proceeded 
with their sentence, and said to the clerk : ' ' Read 
his crime." He read that he had caused to be 
printed at Antwerp six hundred books, which he 
had concluded with Menno Simon, and scattered 
abroad in this country, containing strange opinions 
and sectarianisms, and had kept school and held 

* We have in our possession the original sentence of these two 
persons; but as the gist of the same is given here, it is not neces- 
sary to adduce it verbatum. 



meetings, to introduce errors among the people 
(Acts 17 : 6), which is contrary to the decree of the 
Emperor, and our mother the holy church, and 
which it is not proper for my lords of the court to 
tolerate, but to correct. 

Here John Claess reproved them as before, say- 
ing: "They are not sectarianisms, but it is the 
word of God." Acts 24: 14. 

Then the. lords of the court said : "We sentence 
you to death, to be executed with the sword, the 
body to be placed on the wheel, and the head upon 
a stake ; we do not sentence you, but the court 
does. 

As John Claess went out of the court, he said : 
"You citizens bear witness that we die for no other 
reason than for the true word of God." This oc- 
curred in the court. Having ascended the scaffold, 
John Claess audibly addressed the people with these 
words: "Hear, ye citizens of Amsterdam : be it 
known unto you, that I suffer not as a thief or mur- 
derer, or because we have sought the property or 
life of others. However, do not understand me as 
justifying or exalting myself; but I come with the 
prodigal son, and depend only on the pure word 
of God." 

Upon this the executioner struck him on his 
breast. John Claess turned around, and exclaimed 
with a loud voice : 

"O Lord, forsake me not, now or in eternity. 
Lord, thou Son of David, receive my soul." 

Thus the dear brother John Claess confirmed the 
word of God with his crimson blood, his head then 
being placed upon a stake, and his body on the 
wheel, as food for the birds and wild beasts. And 
the old grandfather of eighty-seven years, also will- 
ingly, for the truth of Christ Jesus, yielded his hoary 
head and beard to the sword of these tyrants . They 
now rest together under the altar. 



A NUMBER OF BELIEVERS BAPTIZED ACCORDING TO 
THE COMMAND OF CHRIST, HAVING ASSEM- 
BLED TO HEAR THE WORD OF GOD, ARE 
PUT TO DEATH AT ROTTERDAM, IN 
THE YEAR 1 544. 

As saint Paul, through the spirit of God, foretold 
that all who will live godly in Christ Jesus shall suf- 
fer persecution, so it was also verified in the city of 
Rotterdam, about A. D. 1544, where a number of 
the pious followers of Jesus Christ had assembled 
together in the name of the Lord, to converse with 
each other about the word of God, and thus to edify 
and strengthen one another in the accepted truth of 
the holy gospel; also to pray with an humble heart 
and with one,; accord to the great God of heaven 
and earth, forforgiveness and remission of sins, and 
the gift of the Holy Ghost, and thus to give praise 
and thanks with one mind to his most adorable 
name. Eph. 5:1: Heb. 10:24; 3:13; J Thess. 5:11; 
Rom. 15:16; Acts 1:14. 

This good exercise in godliness the papists, who 
hate the truth, sought to prevent and stop as much 
as lay in their power, so that said godfearing 



MARTYRS MIRROR. 



455 



assembly fell into their hands, having been betrayed 
by a woman who came to the house to borrow a 
kettle. The defenseless sheep having thus fallen 
into the claws of the wolves, these, according to 
their nature, treated them in the most cruel manner, 
in order to draw them away from the truth; all of 
which they willingly suffered and endured in pa- 
tience for the name of Jesus, in the firm hope of his 
imperishable kingdom. Therefore, since they could 
by no tortures be brought to apostatize, they were 
sentenced to death, which sentence was executed in 
the following manner: The men were beheaded 
with the sword at the said place, while the women, 
in the most cruel manner were thrown into a boat, 
and thrust under the ice until death followed. Thus 
these two assemblies, or classes of people, that is the 
church of God, and the congregation of Satan 
clearly evinced of which spirit they were children 
(i John 3:10; Luke 9:55); which can easily be seen 
by their fruits and nature. The anti-Christians by 
this, that, as ravening and devouring wolves, they 
were born by nature to seize and destroy. The con- 
gregation of Jesus Christ by this, that, as humble 
sheep and lambs, dumb, and with no desire for re- 
venge, they were thus led to the slaughter, and 
willingly gave their bodies for the name of the Lord. 
Matt. 7:15; 10:16; Ps. 44:22; 1 Peter 4:13. There- 
fore, these sheep shall, at the reappearing of the 
great Shepherd, hear, together with all faithful ser- 
vants, the joyful voice : ' ' Enter into the joy of your 
Lord." Heb. 13:20; Matt. 25:23. 

Among those that were thus offered, there was 
also a young maiden of but fourteen years. She 
composed the hymn in the old hymn book, begin- 
ning thus : 

Emanuel die is uytgetogen, uyt sijns Vaders rijck 
iri 's tverelts pleyn* 



FRANCIS OF BOLSWEERT, A. D. 1 545. 

At Bolsweert, in Friesland, there was a true lamb 
of Christ, named Francis, who lived uprightly in the 
fear of God. Job 1:1. He was therefore appre- 
hended, and conveyed in a sleigh to Leeuwaerden, 
where he was asked before the council, why he 
would not swear, nor observe the Supper with them 
in the church. He answered: "My lords, Christ 
teaches us that we must not swear at all ; and 
because you people are unbelieving and unclean, 
I will not keep fellowship with you?" At these 
words the lords were offended, and said : ' ' We are 
neither thieves nor murderers; what uncleanness 
then have we ? but it seems to us, that you hold a 
false doctrine, and of such heretics there are still 
more, all of whom we intend utterly to extermin- 
ate." Francis said: "My lords, be not angry; but 
you high priests, show me the false doctrine which 
I hold, and this from the Bible, for I have brought 
one with me; come and instruct me from it." 

The lords then counseled with the priests of Jeze- 
bel, and said: "He has despised our mass; he con- 
temns our customs, and we have a strict mandate, 



Emanuel wentTorth from his Father's kingdom into this 



to which we must be obedient, and according to 
that he must die. Thus he was sentenced to be 
burned to ashes on Palm Sunday eve, A. D. 1545. 
For this sentence he undauntedly thanked the 
Lords and said : "I will forgive you all this from 
my heart, wishing that the Spirit of God would en- 
lighten you unto reformation, that you may repent 
and live according to the word of God ; I now go to 
the holy city, and the inheritance of my Father. ' ' 
He was then led to death, as a sheep to the slaughter. 
Many that saw it wept; but he said: "Weep not, 
but prepare yourselves to die unto your sins, for 
this is the true way to enter into life. ' ' He also spoke 
many other comforting words. 

After he had openly prayed: " Lord God, receive 
my soul and guide it into thy peace," the execu- 
tioner commenced his work. Having stripped him 
of his clothes, and fastened him to the stake, he 
was about to strangle him with a rope, when the 
rope broke, and he fell down. This frightened the 
executioner, and he endeavored quickly to burn 
him to ashes with much peat and wood; but God 
manifested his miraculous power, so that the fire 
lost its natural force, and the body could pot be 
burned entirely ; on which account the lords became 
angry at the executioner, and said that he had not 
brought enough wood; but it was the will of God 
that he should thus be received into the number of 
the martyrs. 



OSWALD OF JAMNITS, A. D. 1545. 

In this year, Brother Oswald of Jamnits, was im- 
prisoned for the faith, at Vienna, in Austria, and 
various means were tried to cause him to apostatize. 
The citizens came to him in prison, and in a friendly 
manner earnestly admonished him to recant, or they 
would have to drown him in the Danube. But he 
said: "Though you drown me, I will not depart 
from God and his truth. Christ died for me, and 
him will I follow, and also die for his truth, far 
rather than forsake it. ' ' No matter whatever they 
said, they could not make him apostatize. Two 
brethren then came to him, who comforted him; to 
them he commended his wife and child. They em- 
braced each other, and thus took leave from one 
another, wishing him patience in his suffering, 
which he innocently had to endure. After having 
been confined for one year and six weeks, they took 
him from prison on a certain Wednesday night; 
took him out of the city, that the multitude of the 
people should neither see nor hear anything, and 
drowned him in the Danube. There was no trial 
held over him, nor was his crime made known. ( 

Since he patiently and cheerfully persevered unto 
the end, God shall also confess him; and though 
they. executed him secretly and at night, yet he shall 
appear in the open judgment of the Lord in the 
valley of Jehosaphat, where another judgment will 
be held. Joel 3:2. And that judgment will fall a 
hundred fold more heavily upon the heads of those 
who thus presumptuously condemn innocent blood 
on earth; yea, it shall be more tolerable for those of 
Sodom and Gomorrah in the last day, than for 
such. Matt. 10:15. 



456 



MARTYRS MIRROR. 



ANDREW KOFLER, A. D. 1 545. 

In the year 1545, one Andrew Kofler from Etsch- 
land was also apprehended for the faith and the 
divine truth, at Ips, on the Danube. As he would 
not renounce, and could not be made to apostatize 
by the priests and false prophets, he was sentenced 
to death by the children of Pilate, and delivered to 
the executioner, who executed him with the sword, 
thus satisfying the ungodly. Thus he valiantly con- 
fessed and testified to the truth of God even unto 
death, and is now gone before into eternal light 
and life, and rests in Abraham's bosom, yea, under 
the altar, under which those lie, who have been be- 
headed and slain for the word of God, and the testi- 
mony of Jesus Christ, until the number of their 
fellow brethren who shall also be killed as they 
were, shall be fulfilled. 



HANS BLIETEL, A. D. I545. 

In this year, also Brother Hans Blietel, who had 
been sent by the church, was apprehended at Ried, 
in Bavaria ; for those of Ried had offered a sum of 
money to the one who should apprehend him. 
Hence, there was a traitor, who addressed him with 
fair words, pretending to be very zealous, and under 
a desire to be with him, decoyed him into his house. 
The brother supposed that he was concerned for the 
salvation of his soul, and went with him. He then 
locked him into his house, and said: "Hans, you 
are a prisoner." But Hans replied: "God forbid 
that you should do this; have I not come to thee 
for good ?' ' 

The traitor demanded money of him, and he 
would release him; but when the brother refused to 
accede to this demand, he went to the authorities 
and betrayed him. While he went, the wife of the 
traitor also demanded money of him ; for, said she, 
the authorities would take him along any way ; she 
wanted fifteen guilders, and they would let him go 
away from the house. But Brother Hans Blietel 
would not consent to give her one farthing ; . but 
would with the help of God await all tribulation. 
In the meantime, the authorities -came with a great 
number of armed men, and apprehended the 
brother, together with the traitor and his wife, se- 
curing them well with ropes, bonds and straps. 

Having arrived in the market town of Ried, they 
took them, and tormented them dreadfully, the 
traitor as 'well as the brother; for the authorities 
thought that he had taken money from the brother, 
because they found so little on him. The traitor's 
wife also had her hand squeezed until the blood 
flowed from it; for they wanted her to tell it. And 
though they had not received anything, their 
treachery became a source of sore grief to them. 

When Brother Hans had lain in prison for four 
or five weeks, he was sentenced to death, about St. 
John's day, to be burnt alive. He was led out to the 
place of execution, where the priests attempted to 
induce him to desist from and forsake his faith ; but 
he said to them : ' ' You may well desist from your 
wicked deception; I will not hear or embrace your ' 



false doctrine ; I have at this day something else to 
do, than to listen to you false prophets ; I must fol- 
low the Lord my God in Christ, and fulfill what I 
have promised." The priests, therefore, stood back, 
and left him be in peace. On his way to the place 
of execution he met one of his acquaintances, named 
Michael Dirks, or Kramer. Hans Blietel looked at 
Michael with a smiling countenance, and pointed 
him to heaven. The latter was astonished that he 
could smile, going as he was to death and the fire. 
This produced a complete contrition of heart in 
Michael, as also in his wife, who did not eat any- 
thing for three days, but sought to join the church, 
and become pious, and others with them. 

When the dear brother Hans arrived at the place 
of execution, he thought of the church, and cried 
with a loud voice unto the multitude of the people 
assembled : " Is there any one here, who has courage 
to tell the church of God in Moravia, that I , Hans 
Blietel, was burned for the Gospel, at Ried, in Ba- 
varia?" Thereupon a zealous man, full of piety, 
kindled thereby, revealed himself, and though he 
could not get to him, he called to him, that he 
would inform the church in Moravia, that he was 
burned at Ried, for the faith ; which encouraged 
brother Hans, so that he again cried out to the 
people: "This my faith is the divine truth, which 
I will show to you; and I say unto you, repent, 
reform, and desist from your unrighteous, wicked, 
and vicious life; for if you do not do this, the eternal 
God shall visit you for your sins, and punish you 
with the everlasting pain which is prepared for all 
sinners, and he shall require the innocent blood at 
your hands, and punish you for it." 

The fire having been kindled and prepared, he 
was tied upon a ladder. In the meantime, he testi- 
fied again that this was the truth and the way to 
eternal life, and the true church of God, appealing 
to heaven and earth as his witnesses. " And to-day,' ' 
said he, "shall God give a sign in heaven, to testify 
that this is the way to eternal life." This also oc- 
curred; for the sun in the sky was darkened and 
became full of spots, so that he gave forth no 
shadow. Though the sky was quite clear and bright, 
yet the sun emitted a very pale and yellow light 
upon the earth; for God intended to confirm it by 
this sign. This lover of God also sang in the fire, 
in which he lived for some time, praising God by 
his singing, and praying for all men who were 
worthy, that God would enlighten them. And thus 
he was found constant and steadfast in the faith, 
in the trial of the fire, even as the precious and 
pure gold. He had also foretold as a sign, that his 
smoke would quickly rise on high over him, and 
his soul ascend in it unto heaven; which came to 
pass, the smoke ascending straight up to heaven. 
Some said that a beautiful white dove flitted in the 
fire, and flew over him to heaven. Thus God as- 
sisted him very powerfully. 



MICHAEL MATSCHILDER, ELIZABETH HIS WIFE, 
AND HANS GURTZHAM, A. D. 1546. 

In the year 1546, brother Michael Matschilder, 
also called Little Michael, a minister of Jesus Christ 



MARTYRS' MIRROR. 



457 



and his church, and two others, namely, his wife 
Elizabeth, and Hans Gurtzham, a shoemaker, were 
apprehended and examined at Altenburg, in Upper 
Ksernthen. A doctor and a learned man of Villach 
disputed with them ; but this brother gave them 
such answers, that they had to withdraw in con- 
fusion, unable to accomplish anything. 

They were then led in iron chains through Styria. 
and delivered into the bailey, at Vienna, to the 
jailer, who said: "Come, I will bring you into a 
vault, where others of your brethren are. In there 
were Hans Stautdach and three fellow-prisoners. 

When they met, they embraced and kissed each 
other, and praised God, who had brought them to- 
gether for the glory of his name. Hans Stautdach 
and his three fellow-prisoners were then executed; 
but these others were kept in prison longer; that 
is, about three years, namely, until the year 1549, 
when a conflagration occurred in the city. Then, 
as is customary in that city when a conflagration 
occurs, the gates of the city were closed, and the 
prisoners released. After the fire was extinguished, 
brother Michael and his wife, through the provi- 
dence of God and the assistance of a citizen, escaped 
from the city, and came to the church. Thus God 
delivered them unharmed and in peace. But Hans 
Gurtzham went back to prison, and was confined 
there one year longer, namely, until the year 1550, 
when he was executed, about June, being drowned 
in the Danube, early on a certain Friday morning. 



QUIRINUS PIETERS OF GRCENINGEN, BURNT ALIVE 

FOR THE TESTIMONY OF JESUS CHRIST, AT 

AMSTERDAM, IN HOLLAND, ON THE 

l6TH OF APRIL, A. D. 1545. 

When the constraint of conscience and faith did 
not cease, but increased and broke forth more and 
more through the adherents of popery, against the 
pious Christians, who, according to the command 
of Christ had been baptized upon their faith, it oc- 
curred, that a certain pious brother, named Ouirinus 
Pieters, a native of Grceningen, also separated from 
popery, and joined the cross-bearing church of Jesus 
Christ, called Baptists, or, contemptuously, Ana- 
baptists, having been received into the church 
through baptism upon confession of his faith, by 
Menno Simon, who was at that time one of the 
most eminent teachers in Friesland. 

But when he, about six years ago, went to Hol- 
land, and settled down at Amsterdam, there to live 
in quiet according to his faith and conscience, he 
was very speedily discovered by the authorities, 
apprehended, and finally, as he would not aposta- 
tize, sentenced to death, on the sixteenth of April, 
A. D.1545, namely, to be burned to death; which 
dreadful and severe punishment this pious hero of 
Christ steadfastly endured, having commended his 
soul into the hands of God. 

All of this we have taken from the following sen- 
tence, which was publicly read to him, on the day 
of his death, by the rulers of darkness, and a true 
copy of which, extracted from the book of criminal 



sentences, has now been transmitted to us through 
the secretary there. The contents of the same, with 
the exception of the title, are as follows: 

Sentence of death pronounced upon Quirinus Pieters 
of Groeningen. 

Whereas Quirinus Pieters, a native of Grceningen, 
has embraced the unbelief and heresy of the Ana- 
baptists, having been rebaptized about six years 
ago, by Menno Simon, a teacher of the aforesaid 
sect, and whereas he holds pernicious views con- 
cerning the sacraments of the holy church, and, 
moreover, has induced others, into such unbelief 
and errors, persuading them into it, directly con- 
trary to the holy Christian faith, the ordinances of 
the holy church, and the decrees of his Imperial 
Majesty, our gracious lord; and whereas he obsti- 
nately continues in the aforesaid unbelief, therefore, 
my lords the Judges, having heard the demand 
made by my lord the Bailiff concerning the afore- 
said Ouirinus Pieters, as also his answer and con- 
fession, and having fully considered the circum- 
stances of said matters, sentence the aforesaid Oui- 
rinus Pieters to be burnt by the executioner; and 
furthermore, declare his property confiscated for 
the benefit of the exchequer of his Imperial Majesty. 
Pronounced this sixteenth of April, A. D. 1545, in 
the presence of the entire bench of Judges, except 
Sir Henry Dirks, Burgomaster. 

Pursuant to this sentence, Ouirinus Pieters was 
executed by the executioner on the same day. 

The whole of this was extracted from the book 
of criminal sentences, in the keeping of the secretary 
of the city of Amsterdam. N. N. 



HANS STAUDTACH, ANTHONY KEYN, BLASIUS BECK, 
AND LEONHARD SCHNEIDER, A. D. 1546. 

In the year 1546, four brethren, namely, Hans 
Staudtach of Kaufbeuren, Anthony Keyn, a tailor 
of Gunzenhausen, Blasius Beck and Leonhard 
Schneider, both of them also of Kaufbeuren, while 
on their way, with their wives and children, to the 
church in Moravia, were apprehended in Austria. 
On the third of August they were brought to Vienna, 
two and two fettered together, with great chains on 
their feet, and led through the city like criminals, 
with their wives and children following after them. 
They were brought into prison, with their wives 
and children, and left for four days. In these four 
days they were examined, and sorely assailed, 
whether they would continue in this faith ; this 
they confessed, with the help and power of God 
they would do. Thereupon the four brethren were 
put into another prison. Afterwards they examined 
them again, and brought their wives and children 
into the house of the Judge, 1 tbutjprevented the 
brethren from talking much with them. 

On Sunday, the sixteenth of August, much people 
came to them in prison, and talked with the breth- 
ren, and concerning their wives. But however hard 
they were pressed to recant, they remained valiant 
and steadfast, though they threatened to take away 



458 



MARTYRS MIRROR. 



their children from them. In the meantime, how- 
ever, their wives were released, and came to the 
church. Subsequently much craftiness was resorted 
to, to intimidate them, and cause them to apostatize. 
Four times they were brought before the authorities 
at Vienna, also before monks, priests and doctors, 
whom Christ does not in vain designate ravening 
wolves, of whom we are to beware; for their priests 
are like wolves, and indeed come under a fair ap- 
pearance, to devour them; yea, would have them 
all killed and destroyed. Hence, it grieves the false 
prophets to leave any one pious and unseduced, 
and therefore they labor much and in many various 
ways. They have enough who follow the doctrine 
of their false prophets, and walk after their ungodly 
and vicious life; they might well leave the pious 
in peace. 

Thus they also tempted these lovers of God, yet 
could not gain them, but were put to shame and 
reproach: for no one can pluck Christ's own out of 
his hand. John 10:28. They also read to them the 
mandate of the King, and threatened them with fire, 
water and the sword, or that they should be kept 
on bread and water, and separated, or drowned in 
the night, like Brother Oswald of Jamnits, as related 
previously. By these things they endeavored to 
intimidate them ; but there was no intimidating these 
soldiers and heroes of the truth of God. 

On the fifth day after St. Michael's, they were 
subjected to another hearing, whether they would 
renounce their faith; if not, they had orders to put 
them to death by fire, water or the sword. This 
was the last warning. But when they could accom- 
plish nothing by their threats, they brought all four 
of them back into the Joppen (a prison). Hans 
Staudtach was left in prison. Blasius in the wood- 
room, and Leonhard, with another, in a vacant 
apartment ; but afterwards, about All-souls Day, 
they were put together again. 

After all this, as they remained constant and 
steadfast, and continued to confess that they were 
going in the true way of the divine truth, which 
they were willing to seal with their blood, they were 
condemned to death, a little after St. Martin's day, 
on the 22d of November, and delivered to the exe- 
cutioner, who bound them, and, in order to avoid 
too great a sensation, and not to have a large con- 
course of people come together he led them out to 
the place of execution, in the morning, at day- 
break. 

When they were being led out to the slaughter, 
they boldly and joyfully sang. A ring was then 
made, as the executioners usually do. The brethren 
knelt down and fervently prayed, offering up this 
burnt offering as their final farewell to the world. 

The executioner became sad, acted with reluc- 
tance, and was grieved in his heart that he had to 
perform this execution. The other children of Pi- 
late also wished to be innocent, yet they had to do 
it because of their superiors in authority, and by 
virtue of their office; but they would much rather 
have been excused. 

They then blessed each other, and exhorted one 
another to steadfastness, to be strong and of good 



cheer, saying; " To-day we shall be together in the 
kingdom of our heavenly Father," etc. 

Thus all four were beheaded with the same sword, 
and undauntedly and boldly surrendered their necks 
for the name of Christ. 



DIRK PIETERS SMUEL AND JACOB DEN GELDERS- 

MAN, BURNT ALIVE AT AMSTERDAM, ON THE 

24TH OF MAY, A. D. 1546. 

After manifold tribulations and afflictions upon 
the pious followers of Jesus Christ, it came to. pass, 
that the Procurator from the Hague, and the Bailiff 
of Amsterdam, Waterlandt and Zeevanck, came to 
Edam with a whole troop of beadles. These came 
on the 1 2th of March, that is on the Friday preced- 
ing Shrove Tuesday, A. D. 1546, at night, with 
torches, and lanterns, to the house of Dirk Pieters 
Smuel and Jacob den Geldersman, both of them 
citizens of Edam, of one faith, and seekers of the 
truth. They took them out of their own houses 
from their beds, and led them from the east end out 
of the stone portal to the west end, where they were 
put into a boat, and thus brought prisoners to Am- 
sterdam, whence, after a certain time, they were 
brought to the Hague, where, on the 16th of May 
of the same year, they were examined concerning 
their faith, and as they would steadfastly adhere to 
the accepted truth, were sentenced, on the 22d of 
May, in the high court of the lords of this world, to 
be burnt alive. Thereupon they were again brought 
to Amsterdam, where, after suffering many trials, 
they were bound on ladders, and burned alive, en- 
during it with great steadfastness. They joyfully 
surrendered and forsook their earthly habitations, 
and are now awaiting a building of God, which shall 
endure forever in heaven. 2 Cor. 5:1. 



ANDREW SMUEL AND DIRK PIETERS. THE DEFENSE 

AND CONFESSION OF FAITH WHICH THEY 

MADE AT AMSTERDAM BEFORE THE 

COMMISSARIES, AND CONFIRMED 

WITH THEIR DEATH, IN 

THE YEAR 1546. 

Blessed be God the Father of our Lord Jesus 
Christ forever and ever, Amen. Hear my confes- 
sion to the princes of this world. In the first place, 
they inquired concerning my faith. I therefore said 
to them: "A scribe came to the Lord, and asked 
him, saying: Master, which is the great command- 
ment? The Lord said to him: Thou shalt love the 
Lord thy God with all thy heart, and with all thy 
soul, and with all thy strength, and thy neighbor as 
thyself; this is the greatest commandment, and 
there is no other. The scribe answered and said: 
Thou hast answered well, that there is one God, 
and to love him with all the heart, and with all the 
soul, and with all the strength, and to love our 
neighbor as ourself, is more than all whole burnt 
offerings and sacrifices." . . . 



MARTYRS MIRROR. 



459 



To this they replied: "We know that there is 
one God; but do you believe, that when the priest 
stands at the altar, God is in his hands?" 

I said, "No. Stephen said: Behold, I see the 
heavens opened, and the Son of man standing on 
the right hand of the Almighty Father." Acts 
7 ; 56- . . 

They again said : ' ' Then you do not believe that 
he is there?" 

I said, "No." 

Question: "We have been told, that when your 
pastor went on one side of the street, and you and 
two others on the other, you gave no honor either 
to him or to the sacrament; is this true?" 

Answer: "Yes." 

Ques. ' ' Why did you do this ? ' ' 

Ans. ' ' I will tell you, my lords : the Lord says 
through the prophet Isaiah, chapter 2, verse 8: 
They worship the work of their own hands: that 
which their own fingers have made: and the mean 
man boweth down, and the great man humbleth 
himself: therefore forgive them not. ' ' 

Ques. "Did you do it for the reason that it was 
made by the hands of men ? ' ' 

Ans. "Yea, my lords, because I would not offend 
my Lord and my God with it. ' ' 

Ques. "How long ago is it since you went to 
confession the last time?" 

Ans. "About two or three years." 

Ques. "Why so?" 

Ans. "Because the Lord has said: Come unto 
me, all ye that labor and are heavy laden, and I will 
give you rest." Matt. 11:28. 

Ques. "Did you do it on this account?" 

Ans. "Yes." 

Ques. " How long is it since you attended the 
sacrament?" 

Ans. ' ' Also about two or three years. ' ' 

Ques. ' ' Why so ? " 

Ans. "Because Paul says: Christ presented to 
himself a glorious church, not having spot, or 
wrinkle, or any such thing; but that it should be 
holy and without blemish." Eph. 5:27. 

Ques. "Did you do it because you were not 
worthy of it?" 

Ans. "Yes, because I have spots and wrinkles." 

Ques. "What do you believe concerning the holy 
church ? " 

A?is. "I know of no holy church, except the 
congregation of the apostles, of which Christ is the 
corner stone. ' ' 

Ques. ' ' We well know this, that there was a holy 
church then. ' ' 

Ans. " Can another foundation be laid, than that 
is laid? 1 Cor. 3:11. Paul says to the Galatians, in 
the first chapter: I marvel that ye are so soon re- 
moved from him that called you into the grace of 
Christ, unto another Gospel: which is not another; 
but there be some that trouble you,: and would per- 
vert the Gospel of Christ. But though we, or an 
angel from heaven, preach any other Gospel unto 
you, than that which we have preached unto you, 
let him be accursed. As we said .before, so say I 
now again, If any man preach any other Gospel 
unto you than that ye have received, let him be ac- 



cursed. For do I now persuade men, or God? or 
do I seek to please men ? for if I yet pleased men, 
I should not be the servant of Christ. But I certify 
you, brethren, that the Gospel which was preached 
of me is not after man. For I neither received it of 
man, neither was I taught it. Gal. 1:6 — 12. He 
further says, to the Corinthians: For I determined 
not to know anything among you, save Jesus 
Christ, and him crucified." 1 Cor. 2:2. 

Ques. "Well, what do you hold concerning Mary 
the mother of God ? ' ' 

Ans. "Much, for she humbled herself before the 
Lord, and was exalted through her humility." 

Ques. ' ' You have answered well. What do you 
hold with regard to purgatory ? ' ' 

Ans. " I know of only two ways. " Matt. 7:13. 

Ques. "Do you know your pastor well?" 

Ans. ' ' I know him well by sight ; but I have 
never spoken to him, nor he to me." 

Ques. "Why did you not hear him ? " 

Ans. "Because James says in his first chapter: 
A double minded man is unstable in all his ways. ' ' 

Ques. ' ' Well, what did he say ? ' ' 

Ans. ' ' I have heard say that he said that man 
can not be saved through the death of Christ alone." 

Ques. "Did he say amiss in this?" 

Ans. "Yes; Paul says: By him all that believe 
are justified from all things, from which we could 
not be justified by the law of Moses." Acts 13:39. 

Ques. " It is well known that we can not be saved 
through the law. ' ' 

Ans. "Peter says, that there is none other name 
under heaven given among men, whereby they can 
be saved, than through the name of Jesus Christ." 

Ques. ' ' How long is it since you were bap- 
tized?" 

Ans. "Ever since I was born." 

Ques. ' ' Are you satisfied, that you can be saved 
by baptism?" 

Ans. ' ' I believe to be saved through the death of 
Christ." 

Ques. "We nevertheless must know whether 
you believe that you will be saved by it?" 

Ans. ' ' I believe to be saved through the death of 
Christ?" 

Ques. "If you had the opportunity, would you 
not be baptized again ?' ' 

Ans. "I know not; for God knows both to will 
and to do." 

Ques. ' ' Still, we want to know whether you re- 
gard the baptism which you received in your infancy 
as the true baptism, or that which is administered 
on faith ?' ' 

Ans. ' ' If this is all you want to know, it is writ- 
ten that the Lord said to his apostles : ' Go ye into 
all the world, and preach the gospel to every creat- 
ure. He that believeth and is baptized shall be 
saved; but he that believeth not shall be damned.' 
Mark 16:15,16. Further, the men said to Peter 
and the other apostles : ' What shall we do to be 
saved? Repent, he said, and be baptized every one 
of you in the name of Jesus Christ for the remission 
of sins, and ye shall receive the gift of the Holy 
Ghost. For the promise is unto you, and to your 
children, and to all that are afar off, even as many 



460 



MARTYRS MIRROR. 



as the Lord our God shall call. And with many 
other words did he testify and exhort, saying, Save 
yourselves from this untoward generation. Then they 
that gladly received his word were baptized : and 
the same day there were added unto them about 
three thousand souls. And they continued stead- 
fastly in the apostles' doctrine and fellowship, and in 
breaking of bread and in prayers. And fear came 
upon every soul : and many wonders and signs were 
done by the apostles . And all that believed were to- 
gether, and had all things common ; and sold their 
possessions and goods, and parted them to all men, 
as every man had need. And they continuing daily 
with one accord in the temple, and breaking bread 
from house to house, did eat their meat with glad- 
dess and singleness of heart, praising God, and 
having favor with all the people.' " Acts 2:37 — 47. 

Ques. ' ' There you say yourself, that the apostles 
went into the temple?' ' 

An s. ' ' Yes, this is true ; that was a temple which 
God had commanded to be built. ' ' 

Ques. ' ' The apostles certainly went forth to teach ; 
where did they go to teach ?" 

Ans. "Whithersoever they came, they went into 
the synagogues, and preached the Gospel of Christ." 
Acts 13:14. 

Ques. " We have heard, that you also teach 
wherever you go?" 

Ans. ' ' O Lord, what should I preach ; we may 
have read the gospel together .' ' 

Ques. "Where did you read it together?" 

Ans. "At the dyke." 

Ques. "With whom did you read it?" 

Ans. "This I do not know." 

Ques. ' ' How should you not know with whom 
you read it?" 

Ans. ' ' How should I know it, sometimes with 
this one, and sometimes with another." 

They therefore mentioned the names of a good 
many, and said : ' ' Do you know this and that 
one?" 

Ans. ' ' Yes, I know them well. ' ' 

Ques. ' ' Have you any books of Menno Simon 
and of David Joris ?' ' 

Ans. ' ' No, I have no books in the house, except 
a Bible and a Testament, and a little book on the 
faith." 

Thus they asked me many questions, and said, 
that so much had been reported, how we had 
preached in this and that place, and that there 
was no town where he had been, but they knew 
it better than myself. 

Now, my dear brethren, I commend you to God, 
and to the word of his grace, which is able to 
strengthen and keep you, and to give you an 
inheritance among all them which are sanctified. 
Acts 26:32; Hence, let every one see to it, that 
no one "be so presumptuous as to pour water into the 
living fountain; for the Lord says, John 6:44—46: 
' ' No man can come to me, except the Father which 
hath sent me draw him : and I will raise him up 
at the last day. It is written in the prophets, and 
they shall be all taught of God. Every man there- 
fore that hath heard, and hath learned of the Father, 
cometh unto me. Not that- any man hath seen the 



Father." Is. 54:13. Therefore dear brethren and 
sisters, let us with one accord pray to God for wis- 
dom, as the apostle James teaches us, and beware 
of the leaven of the Pharisees and Sadducees, which 
is hypocrisy ; hence let us follow our supreme 
Lord and Shepherd Christ, and praise him through 
God the Father, unto whom be praise forever and 
ever, Amen. 



TESTAMENT WRITTEN BY DIRK PIETERS SMUEL, DE- 
CEASED IN PRISON, TO HIS WIFE, WHEN HE WAS 
PREPARING TO DIE FOR THE NAME AND TESTI- 
MONY OF JESUS ; IN WHICH HE COMFORTED 
AND ADMONISHED HER DILIGENTLY TO 
PROVIDE FOR THE BRINGING UP OF HER 
CHILDREN THAT THEY MIGHT LEARN 
TO FEAR GOD FROM THEIR YOUTH. 

Grace and peace from God the Father of our 
Lord Jesus Christ, Amen. I beseech you, therefore, 
my most beloved sister and wife Wellemoet Claes, 
that you present your body a living sacrifice, holy, 
acceptable unto God, which is your reasonable ser- 
vice, and be not conformed to this world. 1 Corin- 
thians 1:3; Rom. 12:1,2. James says: "Whoso- 
ever therefore will be a friend of the world is the 
enemy of God." James 4:4 For the Lord Jesus 
says: "Verily, verily, I say unto you, That ye 
shall weep and lament, but the world shall rejoice ; 
and ye shall be sorrowful, but your sorrow shall be 
turned into joy. A woman when she is in travail 
hath sorrow, because her hour is come: but as soon 
as she is delivered of the child, she remembereth no 
more the anguish, for joy that a man is born into 
the world . And ye now therefore have sorrow : but 
I will see you again, and your heart shall rejoice, 
and your joy no man taketh from you." John 
16:20 — 22. Therefore let us say with St. Paul: 
" Who shall separate us from the love of Christ ? 
shall tribulation, or distress, or persecution, or 
famine, or nakedness, or peril, or sword ? As it is 
written, For thy sake we are killed all the day long; 
we are accounted as sheep for the slaughter. Nay, 
in all these things we are more than conquerors 
through him that loved us." Rom. 8:35 — 37. He 
that overcometh, the same shall be clothed in white 
raiment; and I will not blot out his name out of the 
book of life, but I will confess his name before my 
Father, and before his angels. He that hath an ear, 
let him hear what the spirit saith unto the 
churches." Rev. 3:5,6. Hence, I beseech you, 
my most beloved, "See then that you walk 
circumspectly, not as fools,, but as wise, redeeming - 
the time, because the days are evil. . Wherefore, be 
ye not unwise, but understanding what the will of 
the Lord is;" "for the time past of your life may 
suffice you to have wrought the will of the Gentiles, 
when you walked in lasciviousness, lusts, excess of 
wine, revellings, banquetings, and abominable 
idolatries." "Wherefore let him that thinketh he 
standeth, take heed lest he. fall. There hath no 
temptation taken you but such as is common to 



MARTYRS MIRROR. 



461 



man : but God is faithful, who will not suffer you to 
be tempted above that you are able ; but will with 
the temptation also make a way to escape, that you 
maybe able to bear it." Eph. 5:15 — 17; 1 Peter 
4:3; 1 Cor. 10: 12,13. 

" Wherefore, my dearly beloved, flee from idola- 
try " (1 Cor. 10:14), and "Know, that ye were 
not redeemed with corruptible things, as silver and 

gold, from your vain conversation but with 

the precious blood of Christ, as of a lamb without 
blemish and without spot : who verily was foreor- 
dained before the foundation of the world, but was 
manifest in these last times for you, who by him do 
believe in God, that raised him up from the dead, 
and gave him glory; that your faith and hope might 
be in God." 1 Peter 1:18 — 21. Now, the end of 
the commandment is charity out of a pure heart, 
and of a good conscience, and of faith unfeigned. ' ' 
1 Tim. 1:5. "These words spake Jesus, and lifted 
up his eyes to heaven, and said, Father, the hour 
is come, glorify thy Son, that thy Son also may 
glorify thee : as thou hast given him power over all 
flesh, that he should give eternal life to as many as 
thou hast given him. And this is life eternal, that 
they might know thee the only true God, and Jesus 
Christ, whom thou hast sent." John 17:1 — 3. For 
such a high priest became us, who is holy, harmless, 
undefiled, separate from sinners, and made higher 
than the heavens ; who needeth not daily, as those 
high priests, to offer up sacrifice, first for his own 
sins, and then for the people's: for this he did once, 
when he offered up himself. For the law maketh 
men high priests which have infirmity ; but the 
word of the oath, which was since the law, maketh 
the Son, who is consecrated for evermore." He- 
brews 7 : 26 — 28. 

Therefore I admonish you, my most beloved, see- 
ing we have such ' ' a high priest over the house of 
God, let us draw near with a true heart in full assur- 
ance of faith. " Heb. 10:21,22. John says: "My 
little children, these things write I unto you, that ye 
sin not. And if any man sin, we have an advocate 
with the Father, Jesus Christ the righteous : and he 
is the propitiation for our sins." 1 John 2:1,2. 
"And now ........ I commend you to God, and to 

the word of his grace, which is able to build you up, 
and to give you an inheritance among all them 
which are sanctified."* Acts 20:32. 

The grace of our Lord be with you now and for- 
ever, Amen. 

So I admonish you, my most beloved mother 
[wife], diligently to see to it, that you teach the 
children from their youth to fear God. 



ter value than temporal 



A LETTER OF CONSOLATION AND ADMONITION, 

WRITTEN IN PRISON BY DIRK PIETERS SMUEL, 

DECEASED, WHO WAS BURNT ALIVE AT 

AMSTERDAM, IN HOLLAND, FOR THE 

NAME AND TESTIMONY OF JESUS; 

TO ALL LOVERS OF THE 

EVANGELICAL TRUTH, 

A. D. 1546. 

"Blessed be God, even the Father of our Lord 
Jesus Christ; the Father of mercies, and the God 
of all comfort; who comforteth us in all our tribula- 
tion, that we may be able to comfort them which 
are in any trouble, by the comfort wherewith we 
ourselves are comforted of God. For as the suf- 
ferings of Christ abound in us, so our consolation 
also aboundeth by Christ."* 2 Cor. 1:3 — 5. Hence 
Paul says : "I desire that ye faint not at my tribula- 
tions for you, which is your glory. For this cause 
I bow my knees unto the Father of our Lord Jesus 
Christ, of whom the whole family in heaven and 
earth is named." Eph. 3:13 — -15. He himself says: 
"I thank thee, O Father Lord of heaven and earth, 
because thou hast hid these things from the wise 
and prudent, and hast revealed them unto babes. 
Even so, Father; for so it seemed good in thy sight. 

And no man knoweth the Son, but the 

Father; neither knoweth any man the Father, save 
the Son, and he to whomsoever the Son will reveal 
him." Matt. 11:25,26,27. 

He therefore says: "Come unto mej> all ye that 
labor and are heavy laden, and I will give you rest. 
Take my yoke upon you, and learn of me; for I 
am meek and lowly in heart: and ye shall find rest 
unto your souls. For my yoke is easy, and my bur- 
den is light."! Matt. 11:28 — 30. 

Therefore, my dear brethren, seeing we have 
such ' ' a high priest, let us draw near with a true 
heart, in full assurance of faith, having our hearts 
sprinkled from an evil conscience, and our bodies 
washed with pure water. Let us hold fast the pro- 
fession of our faith without wavering; for he is 
faithful that promised: and let us consider one an- 
other to provoke unto love and to good works: not 
forsaking the assembling of ourselves together, as 
the manner of some is, but exhorting one another: 
and so much the more, as ye see the day ap- 
proaching For we know him that hath said, 

Vengeance belongeth unto me, I will recompense, 
saith the Lord. And again, The Lord shall judge 
his people. It is a fearful thing to fall into the hands 
of the living God." Heb. 10:21 — 25,30,31. For 
he says: " Whosoever will come after me, let him 
deny himslf, and take up his cross and follow me. 
For whosoever will save his life shall lose it; but 
whosoever shall lose it for the Gospel's sake, shall 
save it. "$ Mark 8:34, 35. 



t He who has not Christ in him, is poor and miserable. 

t He loves his brethren according to the soul; hence he ad- 
monishes them, to seek their salvation. He that desires theheav- 
enly riches, hates everything which hinders him therein. 



462 



MARTYRS MIRROR. 



Ye have heard that it hath been said, Thou shalt 
love thy neighbor, and hate thine enemy. But I 
give you a new commandment, says Christ : ' ' Love 
your enemies, bless them that curse you, do good 
to them that hate you, and pray for them which de- 
spitefully use you, and persecute you ; that ye may 
be the children of your Father which is in heaven : 
for he maketh his sun to rise on the evil and on the 
good, and sendeth rain on the just and on the un- 
just. For if ye love them which love you, what re- 
ward have ye? do not even the publicans so?" 
Matt. 5:43—47- 

" Be ye therefore followers of God, as dear chil- 
dren ; and walk in love, as Christ also has loved us, 
and hath given himself for us an offering and a sac- 
rifice to God for a sweet-smelling savour."* Ephe- 
sians 5:1,2. 

" Flee youthful lusts: but follow righteousness, 
faith, charity, peace, with them that call on the 
Lord out of a pure heart. But foolish and un- 
learned questions avoid, knowing that they do gen- 
der strifes. And the servant of the Lord must not 
strive; but be gentle unto all men, apt to teach, 
patient; in meekness instructing those that oppose 
themselves ; if God peradventure will give them re- 
pentance to the acknowledging of the truth ; and 
that they may recover themselves out of the snare 
of the devil, who are taken captive by him at his 
will."t 2 Tim. 2:22 — 26. 

' ' Who is a wise man and endued with knowledge 
among you? let him show out of a good conversa- 
tion his works with meekness of wisdom. But if ye 
have bitter ^nvying and strife in your hearts, glory 
not, and lie not against the truth. This wisdom de- 
scendeth not from above, but is earthly, sensual, 
devilish. For where envying and strife is, there is 
confusion and every evil work. But the wisdom 
that is from above is first pure, then peaceable, 
gentle, and easy to be entreated, full of mercy and 
good fruits, without partiality, and without hypoc- 
risy. And the fruit of righteousness is sown in 
peace of them that make peace."J Jas. 3:13 — 18. 

"Whosoever transgresseth, and abideth not in 
the doctrine of Christ hath not God. He that 
abideth in the doctrine of Christ, he hath both the 
Father and the Son. If there come any unto you, 
and bring not this doctrine, receive him not into 
your house, neither bid him God speed: for he that 
biddeth him God speed is partaker of his evil 
deeds. ' ' 2 John 9 — 1 1 . " Beware of false prophets, § 
which come to you in sheep's clothing, but inwardly 
they are ravening wolves. Ye shall know them by 
their fruits. Do men gather grapes of thorns, or 
figs of thistles? Even so every good tree bringeth 
forth good fruit; but a corrupt tree bringeth forth 
evil fruit. A good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit. 
Every tree that bringeth not forth good fruit is 
hewn down, and cast into the fire." Matt. 7: 15 — 19. 
"Be ye therefore merciful, as your Father also is 



* He who seeks God in visible things, will not find him. 

f In God are life and peace; he that desires peace and life, let 
him enter into him. 

I Pure love loves a blameless life. 

i A person can have a Pharisaical holiness, without the Spirit 
and righteousness of Christ. 



merciful. Judge not, and ye shall not be judged : 
condemn not, ,and ye shall not be condemned: for- 
give, and ye shall be forgiven: give, and it shall be 
given unto you; good measure, pressed down, and 
shaken together, and running over, shall men give 
into your bosom. For with the same measure that 
ye mete withal it shall be measured to you again. 
And he spake a parable unto them; Can the blind 
lead the blind? shall they not both fall into the 
ditch? The disciple is not above his master: but 
every one that is perfect shall be as his master." 
Luke 6: 36 — 40. "He that overcometh the world, 
shall inherit all things; all things are in God, and 
God works all in all. ' ' 1 John 5 : 4. 

Therefore, my dear brethren, ' ' Let your conver- 
sation be as it becometh the Gospel of Christ: that 
whether I come and see you, or else be absent, I 
may hear of your affairs, that ye stand fast in one 
spirit, with one mind striving together for the faith 
of the Gospel; and in nothing terrified by your ad- 
versaries: which is to them an evident token of per- 
dition, but to you of salvation For unto 

you it is given in the behalf of Christ, not only to 
believe on him, but also to suffer for his sake; having 
the same conflict which ye saw in me, and now 
hear to be in me."* Philip. 1:27 — 30. 

' ' Therefore, my most beloved brethren, think it 
not strange concerning the fiery trial which is to try 
you, as though some strange thing happened unto 
you : but rejoice, f inasmuch as ye are partakers of 
Christ's sufferings; that, when his glory shall be re- 
vealed, ye may be glad also with exceeding joy. If 
ye be reproached for the name of Christ, happy are 
ye; for the Spirit of glory and of God resteth upon 
you : on their part he is evil spoken of, but on your 
part he is glorified. But let none of you suffer as a 
murderer, or as a thief, or as an evil doer, or as a 
busy-body in other men's matters. Yet if any suf- 
fer as a Christian, let him not be ashamed; but let 
him glorify God on this behalf. For the time is 
come that judgment must begin at the house of 
God : and if it first begin at us, what shall the end 
be of them that obey not the Gospel of God? And 
if the righteous scarcely be saved, where shall the 
ungodly and the sinner appear? Wherefore, let 
them that suffer according to the will of God com- 
mit the keeping of their souls to him in well doing, 
as unto a faithful Creator." 1 Peter 4: 12 — 19. 

It is a faithful saying : For if we be dead with 
him, we shall also live with him : if we suffer, we 
shall also reign with him : if we deny him, he also 
will deny us: if we believe not, yet he abideth faith- 
ful: he cannot deny himself. " % 2 Tim. 2:11 — 13. 

Therefore, my dear brethren, let us "walk cir- 
cumspectly, not as fools, but as wise, redeeming 
the time, because the days are evil. Wherefore be 
ye not unwise, but understanding what the will of 
the Lord is." Eph. 5 : 15 — 17. 

"Now the works of the flesh are manifest, which 
are these, Adultery, fornication, uncleanness, lascivi- 
ousness, idolatry, witchcraft, hatred, variance, em- 



* The nature of God is made manifest in his children, who love 
him in godly works. 

t It is a joy to the godly, when they see men living in accordance 
with the word of God. 

J What great boldness, through' the power of God ! 



MARTYRS MIRROR. 



463 



ulations, wrath, strife, seditions, heresies, envyings, 
murders, drunkenness, revellings, and such like : of 
the which I tell you before, as I have also told you 
in time past, that they which do such things shall 
not inherit the kingdom of God. But the fruit of the 
Spirit is love, joy, peace, longsuffering, gentleness, 
goodness, faith, meekness, temperance : against, such 
there is no law. And they that are Christ's have 
crucified the flesh with the affections and lusts." 
Gal. 5 : 19 — 24. Yea, say the wise of this world, the 
heretics do not believe that God is in the sacrament. 
Indeed, they are right in not believing it, for Paul 
says : ' ' He dwelleth not in temples made with 
hands; neither is worshiped with men's hands." 
Acts 17 : 24, 25. "I give thee charge in the sight of 
God, who quickeneth all things, and before Christ 
Jesus, who before Pontius Pilate witnessed a good 
confession ; that thou keep this commandment with- 
out spot, unrebukeable, until the appearing of our 
Lord Jesus Christ ..... the blessed and only 
Potentate, the King of kings, and Lord of lords ; 
who only hath immortality, dwelling in the light 
which no man can approach unto; whom no man 
hath seen, nor can see : to whom be honor and 
power everlasting. Amen." * 1 Tim. 6 : 13 — 16. 

"No man hath seen God at any time; the only be- 
gotten Son he hath declared him." John 

1 :i8. Stephen said: "I see the heavens opened, 
and the Son of man standing on the right hand 
of God." Acts 7.56. "-At the appearing of Jesus 
Christ ; whom having not seen, ye love; in whom, 
though now ye see him not, yet believing, ye rejoice 
with joy unspeakable and full of glory: receiving 
the end of your faith, even the salvation of your 
souls." 1 Pet. 1 :7 — 9. I say that it is great pre- 
sumption for men to undertake to say that they 
handle God. For John, concerning whom the Lord 
himself declared, that a greater was not born of wo- 
men, than John the Baptist, did not consider him- 
self worthy to unloose the latchet of his shoes, f 

And as it is appointed unto men once to die, but 
after this the judgment: so Chiist was once offered 
to bear the sins of many; and unto them that look 
for him shall he appear the second time without sin 
unto salvation. But this is my belief: That to those 
who through faith in Christ Jesus are dead from the 
rudiments of the world (Col. 2 : 20), and have cruci- 
fied the flesh with its evil affections and lusts (Gala- 
tians 5 : 24). Christ left the Lord's Supper in remem- 
brance of his death, that they should show the 
Lord's death till he come (1 Cor. 11 : 25, 26), as 
Paul says : "I speak as to wise men ; judge ye what 
I say. The cup of blessing which we bless, is it not 
the communion of the blood of Christ ? The bread 
which we break, is it not the communion of the body 
of Christ ? For we being many are one bread, and 
one body: for we are all partakers of that one bread. 
Behold Israel after the flesh : are not they which eat 
of the sacrifices partakers of the altar ? What say I 
then ? that the idol is anything, or that which is 
'offered in sacrifice to idols is anything? But I say, 

* All his delight is in speaking of God, and in strengthening 
men in that which is good. 

t All the pious constantly lament the vain boasting and unbelief 
of the world. 



that the things which the gentiles sacrifice, they sac- 
rifice to devils, and not to God : and I would not 
that ye should have fellowship with devils. Ye can- 
not drink the cup of the Lord, and the cup of devils; 
ye cannot be partakers of the Lord's table, and of 
the table of devils." * 1 Cor. 10: 15 — 21. 

End of these letters, translated and finished the 
12th of January A. D. 1614. 



RICHST HEYNES, A. D. 1 547. 

About the year 1547, there was a godfearing wo- 
man, whose name was Richst Heynes (so named 
after her husband, according to the custom of the 
country), and who lived in the list, not far from 
Sneeck, in Friesland. She also bowed her shoulders 
under the easy yoke of the Lord Jesus, hearing and 
following his blessed voice, avoiding that of stran- 
gers opposed to him. The enemies of God per- 
ceiving this, very speedily sought to hinder and 
stop it; to which end, they sent forth tyrannical 
servants, who came as ravening wolves, and appre- 
hended this defenseless sheep. Her husband per- 
ceiving it, escaped with great peril of life. She was 
very roughly handled, and cruelly bound, without 
the least mercy or compassion, though she was 
pregnant, and very near the time of her delivery, so 
that the midwife had already been with her. But 
notwithstanding all this, they took her with them, 
though her little children cried and wept piteously. 
They brought her to Leeuwaerden in prison, where 
after three weeks imprisonment, she gave birth to 
a son. The child, to the great astonishment of all 
who beheld it, very plainly showed on his arms the 
marks which his mother had received from the cruel 
fetters. They afterwards tortured her so cruelly, 
that she could not lay her hands upon her head. 
Thus she was maltreated with inhuman tortures, 
mainly for the reason that she would not betray her 
brethren, for these wolves were as yet by no means 
satisfied, but thirsted greatly after more innocent 
blood. The faithful God, however, who is a fortress 
in time of need, and a shield to all them that trust in 
him, guarded her lips, so that none were betrayed 
by her. Hence, as nothing could move her to sep- 
arate from Christ, she was sentenced at said place, 
thrust into a bag, like an irrational brute, and cast 
into the water and drowned. All this she as an in- 
nocent lamb of Jesus Christ patiently and steadtastly 
endured for the name of the Lord, remaining faith- 
ful unto death ; hence she is worthy ultimately to 
receive the crown of everlasting life from God, and 
to enjoy it forever and ever. 



CLAES LECKS, A. D. 1548. 

Claes Leeks, a native of Ostende, was summoned 
to the town-house, in the year 1548, on account of 
certain reports that were circulating about him. 
Having arrived there, he was examined respecting 
his faith, and, making a good confession, he was 



He that gives heed to the word of God will gather wisdom. 



464 



MARTYRS MIRROR. 



committed to prison. He was a man of very good 
reputation, on account of the many alms which he 
gave to the poor. When he was examined, he re- 
nounced the papistic, Roman church, and also 
infant baptism, which he refuted with the holy 
Scriptures. Thereupon, as he steadfastly adhered 
to his faith in God, he was sentenced to be strangled 
and burned. As he was being led out to death, the 
priest presented the crucifix to him to kiss it, which 
he refused to do. The priest also said to the people: 
' ' Pray for this deceiver ; for he is going from this 
fire into the eternal fire." To this he simply replied: 
' ' This is what you say, but I have a better assur- 
ance." Thus he offered up his sacrifice as a true 
child of God. 



ELIZABETH, A. D. 1549. 

Elizabeth was apprehended on the 15th of Janu- 
ary, 1549. When those who had come to apprehend 
her entered the house in which she lived, they found 
a Latin Testament. Having secured Elizabeth, they 
said: "We have got the right man; we have now 
the teacheress;" adding: " Where is your husband, 
Menno Simon, the teacher? " 

They then brought her to the town-house. The 
following day two beadles took her between them to 
prison. 

She was then arraigned before the council, and 
asked upon oath, whether she had a husband. 

Elizabeth answered : " We ought not to swear, 
but our words should be Yea, yea, and Nay, nay; 
I have no husband. ' ' 

Lords : ' ' We say that you are a teacher, and that 
you seduce many. We have been told this, and we 
want to know who your friends are. ' ' 

Elizabeth : ' ' My God has commanded me to love 
my Lord and my God, and to honor my parents ; 
hence I will not tell you who my parents are; for 
what I suffer for the name of Christ is a reproach 
to my friends." 

Lords: "We will let you alone in regard to this, 
but we want to know whom you have taught." 

Elizabeth: "Oh no, my lords, let me in peace 
with this, but interrogate me concerning my faith, 
which I will gladly tell you." 

Lords: "We shall make you so afraid, that you 
will tell us." 

Elizabeth: "I hope through the grace of God, 
that he will keep my tongue, so that I shall not be- 
come a traitoress, and deliver my brother into 
death." 

Lords: "What persons were present when you 
were baptized ? ' ' 

Elizabeth: "Christ said: Ask them that were 
present, or who heard it." John 18 : 21. 

Lords: ' ' Now we perceive that you are a teacher; 
for you compare yourself to Christ. ' ' 

Elisabeth: "No, my lords, far be it from me; for 
I do not esteem myself above the offscourings which 
are swept out from the house of the Lord." 

Lords : ''What then do you hold concerning the 
house of God? do you not regard our church as 
the house of God? " 



Elizabeth: "No, my lords, for it is written: Ye 
are the temple of the living God; as God hath said, 
I will dwell in them, and walk in them." 2 Corin- 
thians 6:16. 

Lords: "What do you hold concerning our 
mass ? ' ' 

Elizabeth: "My lords, of your mass I think 
nothing at all; but' I highly esteem all that accords 
with the word of God. ' ' 

Lords: "What are your views with regard to 
the most adorable, holy sacrament?" 

Elizabeth: ' ' I have never in my life read in the 
holy Scriptures of a holy sacrament, but of the 
Lord's Supper." (She also quoted the Scripture 
relating to this. ) 

Lords: ' ' Be silent, for the devil speaks through 
your mouth." 

Elizabeth: ' ' Yea, my lords, this is a small mat- 
ter , for the servant is not better than his lord. ' ' 

Lords: "You speak from a spirit of pride." 

Elizabeth: "No, my lords, I speak with frank- 
ness. ' ' 

Lords: ' ' What did the Lord say, when he gave 
his disciples the Supper?" 

Elizabeth: "What did he give them, flesh or 
bread?" 

Lords: "He gave them bread." 

Elizabeth : ' ' Did not the Lord remain sitting 
there? Who then would eat the flesh of the Lord?" 

Lords: "What are your views concerning infant 
baptism, seeing you have Been rebaptized?" 

Elizabeth: "No, my lords, I have not been re- 
baptized. I have been baptized once upon my faith ; 
for it is written that baptism belongs to believers. ' ' 

Lords: ' ' Are our children damned then, because 
they are baptized ? ' ' 

Elizabeth: "No, my lords, God forbid, that I 
should judge the children." 

Lords: "Do you not seek your salvation in bap- 
tism ? ' ' 

Elizabeth: ' ' No, my lords, all the water in the 
sea could not save me; but salvation is in Christ 
(Acts 4 : 10), and he has commanded me to love 
God my Lord above all things, and my neighbor 
as myself." 

Lords: "Have the priests power to forgive sins? " 

Elizabeth: "No, my lords; how should I believe 
this? I say that Christ is the only priest through 
whom sins are forgiven." Heb. 7 : 21. 

Lords: "You say that you believe everything 
that accords with the holy Scriptures; do you not 
believe the words of James?" 

Elizabeth: "Yea, my lords, why should I not 
believe them ? ' ' 

Lords: "Does he not say: Go to the elder of 
the church, that he may anoint you, and pray over 
you?" James 5 : 14. 

Elizabeth: "Yea," my lords; but do you mean to 
say that you are of this church?" 

Lords: "The Holy Ghost has saved you already; 
you need neither confession nor sacrament?" 

Elizabeth: "No, my lords, I acknowledge that 
I have transgressed the ordinance of the Pope, 
which the Emperor has confirmed by decrees. But 
prove to me that I have transgressed in any article 



MARTYRS MIRROR. 



465 



against my Lord and my God, and I will cry woe 
over me, miserable being. ' ' 

The foregoing is the first confession. 

Afterwards she was again brought before the 
council, and led into the torture chamber, Hans, 
the executioner, being present . The lords then said : 
"We have thus long dealt with you in kindness; 
but if you will not confess, we will resort to severity 
with you. The Procurator General said: "Master 
Hans, seize her." 

Master Hans answered: "O no, my lords, she 
will voluntarily confess. ' ' 

But as she would not voluntarily confess, he ap- 
plied the thumb-screws to her thumbs and fore- 
fingers, so that the blood squirted out at the nails. 

Elizabeth said : " Oh ! I cannot endure it any 
longer. ' ' 

The lords said : ' ' Confess, and we will relieve 
your pain. ' ' 

But she cried to the Lord her God: "Help me, 
O Lord, thy poor handmaiden ! for thou art a helper 
in time of need. ' ' 

The lords all exclaimed: "Confess, and we will 
relieve your pain; for we told you to confess, and 
not to cry to God the Lord. ' ' 

But she steadfastly adhered to God her Lord, 
as related above; and the Lord took away her pain, 
so that she said to the lords: "Ask me, and I shall 
answer you: for I no longer feel the least pain in 
my flesh, as I did before." 

Lords. ' ' Will you not yet confess ? ' ' 

Elizabeth. ' ' No, my lords. ' ' 

They then applied the screws to her shins, one 
on each." 

She said: O my lords, do not put me to shame; 
for never a man touched my bare body. ' ' 

" The Procurator General said : "Miss Elizabeth, 
we shall not treat you dishonorably." 

She then fainted away. They said to one another: 
"Perhaps she is dead." 

But waking up, she said: "I live, and am not 
dead." 

They then took oft all the screws, and plied her 
with entreaties. 

Elizabeth. "Why do you thus entreat me? this 
is the way to do with children." 

Thus they obtained not one word from her, detri- 
mental to her brethren in the Lord, or to any other 
person. 

_ Lords. ' ' Will you revoke all that you have pre- 
viously confessed here ? " 

Elizabeth. ' ' No, my lords, but I will seal it with 
my death." 

Lords. "We will try you no more; will you 
voluntarily tell us, who baptized you ? ' ' 

Elizabeth. "O no, my lords; I have certainly 
told you, that I will not confess this. ' ' 

Sentence was then passed upon Elizabeth, on the 
27th of March, 1549; she was condemned to death 
— to be drowned in a bag, and thus offered up her 
body to God. 



SIX BRETHREN AND TWO SISTERS, NAMELY: PIETER 

JANS, TOBIAS QUESTINEX, JAN PENNEWAERTS, 

GIJSBERT JANS, ELLERT JANS, LUCAS MI- 

CHIELS, BARBARA THIELEMANS, AND 

TRUYKEN BOENS, ALL BURNT ALIVE 

AT THE STAKE ON THE SAME 

DAY, AT AMSTERDAM, ON 

THE 20TH OF MARCH, 

1 549- 

In the year 1549 there were imprisoned at Amster- 
dam, for the truth of Jesus Christ, about twenty 
persons, men as well as women, all of whose names 
are not known, especially since some of them es- 
caped from prison in the following manner: One of 
the prisoners had two brothers living in Waterlandt, 
who were rough fellows, and spent much of their 
time in taverns. So at a certain time it happened, 
that as they were sitting in the tavern, they began 
to think of their imprisoned brother, and supposing 
that the time when he should be offered up, was 
drawing nigh, they deliberated among themselves, 
how they could best liberate him, and swore an 
oath that they would shrink from neither labor nor 
peril, even though it should cost their lives; in con- 
firmation of which they held up their fingers, tossed 
their hats in the air, and called God to witness . In 
the morning, when they were awake and had be- 
come sober, their perilous plan somewhat troubled 
them ; but remembering the solemn oath which 
they owed to God, as also the sad departure of 
their dear brother, they manifested the firmness of 
Romans, and proceeded in the following manner. 
They took a rope with a block, which had been well 
greased, so that the dry block should make no 
noise. This they packed into a basket, and took 
it to the house of Jan Jans, who lived opposite the 
prison, in the crescent, and said to him: "Jan Jans, 
may we leave this basket here, and call for it late 
in the evening, as it may suit us?" 

Jan Jans assented, without ever thinking of the 
dangerous plan, till, they came to get their basket. 

This Jan Jans had a cousin among the prisoners, 
named Ellert Jans, who had a wooden leg and was 
a tailor whom the Bailiff had taken from his shop 
on the new dyke. Therefore these two brothers 
availed themselves of a dark evening, and brought 
a boat hook with them, which they thrust into the 
window, and then climbed up by it. They then 
made fast a rope, and broke open the windows with 
a crow-bar. Having thus effected their purpose, 
they let their brother down from the window with a 
rope, and forthwith, went to other prisoners, all of 
whom they let down through the window, except 
Ellert Jans, who refused to go out, telling them as 
his reason, that he was of such good cheer to offer 
his sacrifice, and felt so happy that he did not ex- 
pect even through a long life to become any better, 
since he feared that on the way through the long 
desert his courage might fail him, and thus he 
would never get across the Jordan, and reach the 
promised land. He also said that he was too well 



4:66 



MARTYRS MIRROR. 



known by his wooden leg, so that he could easily be 
described for the purpose of apprehension. 

But Tobias, Pieter, Grietgen, Jan, Lyntgen and 
Barbartgen were confined in other dungeons, where 
they could well hear, but not get to, them. They 
remained in confinement till the time of their offer- 
ing up was fulfilled, except Lyntgen, who was 
spared on account of her pregnancy. She also gave 
birth to a child while in bonds ; but the pain of de- 
livery so affected her, that she became utterly de- 
ranged in her mind; after this she laid yet for a long 
time at Amsterdam, in a little house, in which she 
also died. 

When the day had arrived, on which the afore- 
mentioned persons were to offer up their sacrifices, 
said Jan Jans stationed himself close to the tribunal, 
to see what spirit his cousin Ellert Jans would show 
in the last hour of his life. As soon as Ellert Jans 
perceived his cousin, he addressed him with such a 
happy countenance that all the hearers listened with 
astonishment. He also handed him a testament 
through the iron bars of the tribunal; but the Bailiff 
cried out like a ferocious lion : Where is the book ? 
but could not find it out. 

With many good arguments he admonished every 
one, principally his cousin Jan Jans, that he should 
no longer suffer himself to be seduced by the 
adorned woman, the whore of Babylon, but should 
enter upon the way to the city of all good things. 
Yea, he said, that he never had lived a happier day; 
which Jan so took to heart, that he afterwards also 
took upon him the burthen of the cross. Thus all 
the aforementioned friends ended their lives in great 
joy, and were burnt alive. Shortly after a lover of 
the truth composed a hymn in remembrance of 
them, the first letter of each verse of which accords 
with the first letter of the names. It is found in the 
old hymn book, and is the first of those beginning 
with T : " ' Tis nu schier al vervult, ' ' etc. 



The sentence of these six brethren and two sis- 
ters, we obtained from the book of criminal sentences 
of the city of Amsterdam, through the secretary of 
said place ; excepting the title which reads as fol- 
lows: 

SENTENCE OF DEATH OF PIETER JANS, TOBIAS 

QUESTINEX, JAN PENNEWAERTS, GIJSBERT 

JANS, ELLERT JANS, LUCAS MICHI- 

ELS, BARBARA THIELEMAUS, 

AND TRUYKEN BOENS. 

Whereas Pieter, son of Jans, a native of Lininck- 
huysen, Tobias Questinex, citizen of this city, 
shoemakers by trade; Jan Pennewaerts of Loenen, 
Gijsbert Jans of Woerden, Ellert Jans, also citizen 
of this city, tailors, Lucas Michiels of Dortrecht, 
glazier by trade, Barbara Thielemaus of Dortrecht, 
and Truyken Boens, daughter of William Boens of 
Antwerp, have been rebaptized by one Giles of 
Aix-la-Chapelle, and have joined the sect and heresy 
of the Anabaptists, holding pernicious views with 
regards to the sacraments of the holy church, con- 



trary to the holy Christian faith, the ordinances of 
said holy church, and the written laws and decrees 
of his Imperial Majesty, our gracious lord; and, 
moreover, obstinately persist in their unbelief, errors 
and heresies; therefore, my lords the Judges, having 
heard the demand made by my lord the Bailiff con- 
cerning said persons, together with their confession, 
and having duly considered the circumstances of 
said case, condemn said persons to be burnt by 
the executioner; and, furthermore, declare all their 
property confiscated for the benefit of his Imperial 
Majesty, as Count of Holland and our gracious lord, 
without prejudice to the privileges of this city. So 
pronounced and ordered to be executed, this 20th 
day of March, 1549, in the presence of the Bailiff, 
Egbert Gabriels and Joost Buyck, Burgomasters, 
and all the Judges. 

Of these delinquents three were subjected to the 
torture, namely, Tobias Questinex, on the 14th of 
February, Pieter Jans, on the 15th of the same 
month, and Ellert Jans on the 8th of the present 
month, March. 

Extracted from the book of criminal sentences of 
the city of Amsterdam, in the keeping of the secre- 
tary there. N. N. 



FIJE AND EELKEN AT LEEUWARDEN, A. D. 1 549. 

In the year 1549, about three weeks before Easter, 
two beloved men, named Fije and Eelken, were ap- 
prehended at Boorn, in West Friesland. They were 
brought before the lords, where they boldly con- 
fessed their faith. 

They first interrogated Eelken, saying : ' ' Who 
has authorized you to assemble the people, to teach 
them ?' ' 

Ans. "God has authorized me." Heb. 10:25. 

Ques. "What have you taught?" 

Ans. ' ' Ask them that heard it, what we taught 
among ourselves ; for you have apprehended a wo- 
man that heard it. ' ' 

They then asked the woman what she had heard 
from Eelken. 

Ans. " He read the four Evangelists, Paul, Peter, 
the epistles of John, and the acts of the apostles." 

Eelken was then asked again : ' ' What do you 
hold concerning the sacrament?" 

Ans. "I know nothing of your baked God." 

Ques. "Friend, take care what you say; such 
words cost necks. What do you think of the 
mother of God?" 

Ans. "Much." 

Ques. ' ' What do you say ; did the Son of God 
not receive flesh and blood from Mary ?" 

Ans. "No: With regard to this, I believe what 
the Son of God himself declares concerning it." 
John 1 : 14. 

Ques. "What do you hold concerning our holy 
Roman church?" 

Ans. "I know nothing of your holy church. I 
do not know it ; I never in all my life was in a holy 
church." 

Ques. "You speak too spitefully; I have com- 
passion for you," said one of the lords of the coun- 



MARTYRS MIRROR. 



467 



cil, "and fear that you will lose your neck. Are 
you not baptized?" 

Ans. " I am not baptized, but greatly desire bap- 
tism." 

Ques. ' ' What do you think of these false teach- 
ers who run about and baptize the people ?' ' 

Ans. ' ' Of false teachers I think nothing, but 
have greatly longed to hear a teacher sent from 
God?" 

They said : ' ' But we have heard that you are a 
teacher?" 

Eelken said : ' ' Who made me a teacher ?' ' 

They replied : " We do not know. " 

Eelken said : "If you ask me what you do not 
know yourselves, how should I know it ? I know 
of no one that has made me a teacher; but God has 
given me all for which I have besought him." 

They said: " We have now written down all the 
articles concerning which we have interrogated you 
on this occasion; if there is any thing of which you 
repent, we will gladly strike it out! " 

Ans. ' ' Do you think that I should deny God ?' ' 

Eelken and Fije were then both sentenced and 
brought together; they embraced each other, yea, 
kissed one another's hands and feet with great love, 
so that all that saw and heard it were astonished. 
The beadles and servants ran to the lords and said : 
' ' Never men loved one another as do these. Eelken 
said to Fije : "Dear brother, do not take it amiss, 
that you have been brought into suffering through 
me." Fije answered : "Dear brother, do not think 
so, for it is the power of God." 

Their execution was deferred till the third day 
after the sentence was passed. Eelken was first exe- 
cuted with the sword. When Fije's sentence was 
read, he did not listen to it, because of his great 
joy; and, ignorant of what had happened, or was 
to happen, to Eelken, he sang and leaped, praising 
and thanking God, saying: "This is the only way." 

They led Fije into the boat in which Eelken lay 
beheaded, and beside him the wheel upon which 
Eelken was to be placed, and the stake at which 
Fije was to stand, to be burned. In the boat Fije's 
hands became loose, but he sat still nevertheless. 
The monks then said: "Bind him again." The 
hangman replied: "You bind him." But the cas- 
tellan commanded him to bind Fije again. Some 
women who beheld it wept bitterly. But Fije said: 
"Weep not for me, but for your sins." 

He further said to the executioner: "What are 
you going to do to me ? ' ' 

Ans. "That you will see." 

"Yea, yea," said Fije, "do what you will; I have 
committed myself into the hands of my Lord." 

The brethren went out with him, together with 
the common people, and when Fije saw some of his 
acquaintances, he cried out : ' ' Friends, rejoice with 
me over this marriage feast which is prepared for 
me." 

When he arrived at the place of execution, some 
brethren, who greatly rejoiced with him, spoke to 
him, saying: "This is the narrow way; this is the 
Lord's wine press; from this depends the crown." 
But when the castellan heard this cry, he called out: 



' Let no man lay his hands on him, on pain of life, 
and property." 

The executioner had forgotten his instruments, 
and ran to the town to get them. In the meantime, 
the castellan and the two monks had Fije in the 
confessional, greatly tempting him with bread and 
wine; but they could not prevail upon him, for Fije 
did nothing but sing and speak, praising and thank- 
ing God. 

When they could not prevail on him, and the 
executioner returned, they said to Fije: "How is it 
that you are so obstinate, when you say that you 
are a member of Christ? Why then will you not do 
the works of mercy, and receive this bread and 
wine as bread and wine, for our sakes." 

Ans. " I do not hunger for your bread and wine; 
for there is food prepared for me in heaven." 

When they could not prevail upon him, they 
said: "Begone, you heretic, begone!" 

The castellan said: "I have seen many a heretic; 
but in all my life I never saw a more obdurate one 
than this. ' ' 

Fije, standing prepared for death, said to the ex- 
ecutioner: "Master, have you finished your work?" 

He replied: "Not yet." 

Fije said: "Here is the sheep for which you are 
wanted. ' ' 

The executioner then went up to Fije, tore open 
his shirt, took the cap from his head, and filled it 
with gunpowder. Standing at the stake at which 
he was to be strangled, Fije exclaimed: "O Lord, 
receive thy servant. ' ' 

He was then strangled and burnt, and thus fell 
asleep in the Lord. The common people cried out, 
saying : ' ' This was a pious Christian ; if he is not a 
Christian, there is not one in the whole world." 



JACOB CLAESS OF LANTSMEER, AND CECILIA JER- 
ONYMUS HIS WIFE, BURNT IN GREAT CON- 
STANCY FOR THE TESTIMONY OF JESUS 
CHRIST, AT AMSTERDAM, IN THE 
YEAR 1549.* 

The tribulation, anguish and distress of the be- 
loved friends and children of God continued; for 
they did not cease to persecute and kill them, yea, 
to put them to death in a dreadful, miserable and 
lamentable manner, which, in the year 1549, ap- 
peared also in the city of Amsterdam, in Holland, 
in the case of two pious and very godfearing per- 
sons, named Jacob Claess of Lantsmeer, and Cecilia 
Jeronymus of Wormer, who, as they, after suffering 
many assaults, conflicts and tribulations from secu- 
lar as well as ecclesiastical persons, who sought to 
draw them away from the faith, remained constant, 
were sentenced to the fire as heretics, which punish- 
ment of death they steadfastly endured, on the 9th 
of November, A. D. 1549, as appears from the fol- 



* We have had some doubts as to whether these two persons 
were not the same ones who, under the names of Jacob and Seli, 
have been noticed previously, for the year 1542, and whom we al- 
lowed to remain there ; but as we find some contrary circumstances, 
we took cause to regard them as not the same, but different persons; 
hence we have put them here in their proper place. 



468 



MARTYRS MIRROR. 



lowing two sentences, which were publicly pro- 
nounced on the day of their death, in the court of 
Amsterdam; true copies of which, obtained by us 
through the clerk of the court there, we shall ad- 
duce here, for the further confirmation of said matter. 



SENTENCE OF DEATH OF JACOB CLAESS OF LANTS- 
MEER. 

Whereas Jacob Claess of Lantsmeer has joined 
the doctrine, sect and heresies of the Anabaptists, 
having been rebaptized, and holding pernicious 
views in regard to the sacraments of the holy church, 
contrary to the holy Christian faith, the ordinances 
of the holy Christian church, and the written laws 
and decrees of his Imperial Majesty our gracious 
lord; and, moreover, obstinately persists in his er- 
rors and heresy, notwithstanding the instruction 
which has been given him concerning the true faith ; 
therefore, my lords the Judges, having heard the 
demand made by my lord the Bailiff, in the name of 
his Imperial Majesty, concerning said Jacob Claess, 
together with his confession, and having considered 
the circumstances of said case, sentence said Jacob 
Claess, pursuant to the aforesaid decrees, to be 
burnt by the executioner, and, furthermore, declare 
his property confiscated for the benefit of his Impe- 
rial Majesty, as Count of Holland. So pronounced, 
and executed by the executioner, on the 9th of No- 
vember, A. D. 1549, in the presence of the Bailiff, 
Sir Hendrick Dirks; Burgomaster, Jan Willems; 
Claes Meeuwess, Simon Claess Kops, Florus Marts, 
Jan Claess van Hoppen, and Hendrick Jans Croock, 
Judges. 

Jacob Claess was subjected to the torture on the 
22d of October, A. D. 1549. 

Extracted from the book of criminal sentences, in 
the keeping of the secretary of the city of Amster- 
dam. N. N. 



SENTENCE OF DEATH OF CECILIA JERONYMUS. 

Whereas Cecilia, daughter of Jeronymus, ofWor- 
mer, has joined the doctrine, sect and heresies of 
the Anabaptists, having been rebaptized, and hold- 
ing pernicious views in regard to the sacraments 
of the holy church, contrary to the holy Christian 
faith, the ordinances of the holy Christian church, 
the written laws and decrees of his Imperial Majesty 
our gracious lord, and, moreover, obstinately per- 
sists in her errors and heresies, notwithstanding the 
instruction which has been given her concerning the 
true faith; therefore, my lords the Judges, having 
heard the demand made by my lord the Bailiff, in 
the name of his Imperial Majesty, concerning said 
Cecilia, together with her confession, and having 
maturely considered the circumstances of said case, 
sentence said Cecilia Jeronymus, pursuant to the 
aforesaid decrees, to be burnt by the executioner, 
and, furthermore, declare her property confiscated, 
for the benefit of his Imperial Majesty, as Count of 
Holland. Done and executed as above. 



Extracted from the book of criminal sentences, in 
the keeping of the secretary of the city of Amster- 
dam. N. N. 



HANS VAN OVERDAM PUT TO DEATH AT GHENT; 

ALSO HIS CONFESSION, WRITTEN IN PRISON, 

AND AFTERWARDS SEALED WITH HIS 

BLOOD, IN THE YEAR 1550. 

Hans van Overdam, together with his fellow-pris- 
oners for the testimony of Jesus Christ, wishes all 
brethren and sisters in the Lord, grace, peace, and 
an ardent love, from God the Father, and the Lord 
Jesus Christ, to whom be praise, honor, and maj- 
esty forever and ever. Amen. 

My most dearly beloved, grieve not on my ac- 
count (Eph. 3: 13), but praise the Lord that he is so 
good a Father to me, that I can suffer bonds and 
imprisonment for the testimony of Christ, for which 
I also hope to go into the fire. The Lord give me 
strength through his Holy Spirit. Amen. Walk in 
the fear of the Lord, even as you are called. 1 Co- 
rinthian 7:17. And though we see one another no 
more in the flesh, may we behold each other here- 
after, in the kingdom of our Father, where I hope 
soon to be. The peace of the Lord be with }'ou. 
Amen . 

O dear brethren and sisters in the Lord, my 
heart's deepest desire and prayer is (Rom 10:1), 
that you may constantly give more and more dili- 
gence to make sure the calling whereunto you are 
called by God the Father, through Christ, to the 
majesty and glory of the kingdom of his beloved 
Son, wLo purchased his church with his own blood, 
and gave himself for it; that he might sanctify and 
cleanse it with the washing of water by the word, 
that he might present it to himself a glorious 
church, not having spot or wrinkle, or any such 
thing; but that it should be holy and without blem- 
ish. Eph, 5:25—27. 

Therefore, dear friends, mark here what great 
love the Father has shown us, that he did not spare 
his only begotten Son, and how Christ so willingly 
delivered himself up, and suffered the most igno- 
minious and shameful death of the cross, and shed 
his precious blood, for us, to wash and cleanse us 
from our sins. O dear brethren and sisters, let us 
take heed, and diligently pray and watch, lest the 
saving grace of God, and the unspeakable love of 
the Father, and of Christ, be neglected or for- 
gotten by us (Heb. 12:15), through the cares and 
anxieties of this world, or through the lusts and 
desires which kill the soul, and we be washed and 
scoured off as spots and wrinkles from the glorious 
church of Christ; yea, cut off as unfruitful branches, 
and destined to the fire. For, my most beloved, it 
is not enough, that we have received baptism upon 
faith, and been engrafted by it into Christ, if we 
do not hold the beginning of our confidence stead- 
fast unto the end. Heb. 3:14. Therefore, if there 
is any one that feels that he is become a spot or 
wrinkle, let him see to it that he make haste, before 
the day come upon him, as the snare upon the 
bird; let him repent with true sorrow and penitence, 



MARTYRS MIRROR. 



469 



lift up the hands which hang down, and the feeble 
knees, and run with full strength the race that is set 
before him, lest that which is lame be turned out of 
the way; but that it may much rather be healed 
and strengthened, that we may pass the time of our 
sojourning here in the fear of God, and keep our- 
selves unspotted from this wicked evil world, which 
is full of deceit, snares, and nets, which the devil 
sets for the purpose of seducing the souls of men, 
and of taking them captive by manifold lusts and 
wiles. 

O Lord, preserve (from this murderer) thy pil- 
grims who walk in the hope of thee, and expect 
their help and comfort from thee alone. O heavenly 
Father, through Jesus Christ our Lord, preserve us 
that thou mayest perform the good work which 
thou hast begun in us, to the praise and glory of 
thy holy name. O thou Almighty and everlasting 
God, how utterly incomprehensible is thy grace 
and fatherly mercy upon those that fear and love 
thee. O Father, who should not fear such a God, 
who knows how to deliver his own; though they 
may seem to be forsaken here for a little season, 
dispised of all men, rejected and cursed on this 
earth; yet he does not forsake his own through 
the consolation of his Holy Spirit in our hearts, 
who makes us bold and joyful, that we may suffer 
reproach for his name. And we hope through the 
goodness of God; that our pilgrimage will soon end, 
and we shall be delivered from this miserable world 
and vale of tears, and that this earthly house of our 
tabernacle will be dissolved, that we may be brought 
home to our heavenly Father, and receive the crown 
of everlasting life, which is set before us, and which 
we hope no creature shall take from us. To this 
end, may'the Almighty and eternal God, the merci- 
ful Father, strengthen us through Jesus Christ our 
Lord. Amen. 

Dear friends, let me tell you, how it went with me 
before my imprisonment, and how they treated us 
after my imprisonment. 

At the time when the four friends concerning 
whom I composed the hymn, and whose burning I 
witnessed, were offered up, I heard it stated that 
they had assailed the friends who yet remained in 
prison, with great cunning and deception, through 
the advice of the false prophets, whose minds are 
constantly filled with the subtlety of the devil, even 
as they had boasted that they would do- Our 
friends that remained there, were two lads and a 
girl, for whom we daily very diligently prayed the 
Lord, fearing, lest they might by some means be 
moved from the faith. We daily expected that they 
would also be put to death, and because of their 
youth I was impelled in my heart to station myself 
at the scaffold, when they were to be put to death, 
in order that, if- th«y should be troubled on any ac - 
county I might comfort them, and also reprove the 
monks, who greatly distress and vex our friends 
when they are led to death. But, alas ! the poor 
children did not get so far; for they imprudently 
allowed themselves to be drawn into disputations 
with the false prophets, though they had been 
sufficiently warned to beware of it as they valued 
their souls; for it is not given to every one to dis- 



pute, but boldly to confess the faith. This when re- 
ceived from the Lord, well becomes Christians. 

But when these poor lambs engaged in contro- 
versy, they became perplexed in their consciences, 
and apostatized from the truth, which gave the false 
prophets cause for great boasting, since they had 
won their souls, and brought them back to the holy 
church. When I heard this, my soul and spirit 
were greatly grieved on account of the loss of the 
poor sheep, and because the false prophets, and also 
the councilors gloried so much in the fall and de- 
struction of the poor lambs and children, whom 
they had driven to this by adjuring them as you 
shall hear in the sequel. 

Being thus sorrowful, I sighed and complained to 
God over the violence and power of the devil, which 
he exerts through the children of unbelief. Then 
the thought came to me, to write a few letters — for 
the purpose of informing them in several places — 
reprehending their vain joy over the loss of the 
poor lambs whose souls they had murdered. I then 
began to write, and while thus engaged, my soul 
was so kindled, that what I had intended to be a 
little letter of a hand-breadth, became a letter of a 
whole leaf. The Lord opened my understanding, 
so that in a wonderful manner I proved to the lords, 
by references to the Scriptures, their punishment 
with the whole Roman Empire and its end. In the 
letter I wrote, that I desired and requested liberty 
publicly to dispute with all their learned men, in 
the presence of a great fire, into which the defeated 
party should be cast; also, that they should let the 
poor lambs in peace, and that they should leave the 
sword to the secular power, and contend with the 
word of God. 

Having completed this letter, I showed it to the 
brethren, who were well pleased with it. I then had 
a brother, who was a better writer than I, make six 
copies of it. In the meantime, the poor, ruined 
lambs were released from prison, and recanted ev- 
erything. One of the lads died the same day on 
which he came out, a league from the city, and 
thus became an example to those who seek to save 
their life. 

At the time that this occurred I came with Hans- 
ken Keeskooper from Antwerp, and we made all 
our arrangements for the disposing of our letters. 
On Saturday evening we sent the letters to the 
lords of the city, and also posted two open ones in 
the middle of the city, that every one might read 
them. We greatly praise and thank the Lord, that 
we did this before we were apprehended : for we 
were all betrayed by a Judas, who was among us, 
and who seemed to be one of the most pious of all 
the brethren that were there, so successfully could 
he practice his deception. It had long been his aim, 
as we now perceive, to betray a large number of the 
friends. This traitor w r as present when the letters 
were posted. We had appointed to meet together 
on Sunday morning, to speak of the word of the 
Lord; for I desired to take leave of the brethren, 
intending to go on a journey the next day. But the 
Lord be praised, who had ordered it otherwise. 
Early in the morning, Hansken went with me to 
the woods where we were to assemble. We did not 



_ 



470 



MARTYRS MIRROR. 



find our friends at the place where we expected to 
meet them. We hunted for them a good half-hour, 
and came to the conclusion that they had not yet 
come, as there had been a heavy rain the evening 
before. We were about to turn back, when I said: 
"Let us go; they may be here ahead of us," and 
sang softly; that, if they were there, they might 
hear us. I then heard a rustling in the woods, and 
said to Hansken: "Our friends are here." We 
stood still, and looked to see who should come out. 
Then three men with weapons and sticks came forth. 

I said: "Well, boys, have you been hunting a 
hare, and have not caught it?" 

Their faces turned pale as death, and they stepped 
up to us, and seized me by the arm, saying: "Sur- 
render. ' ' 

Thus they apprehended us, saying: "We have 
caught a great number besides.' ' 

We then saw a whole wagon full of our brethren 
sitting bound, and three Judges with all their ser- 
vants, a great number, who guarded them. When 
we came to them, we saluted our brethren with the 
peace of the Lord, and comforted them with his 
words, boldly to contend for his name. 

We then reproved the Judges for being so desir- 
ous of shedding innocent blood. Thereupon they 
coupled Hansken and me together with iron fetters, 
and also our thumbs. We expected they would 
take us to the city; but as we had been apprehended 
in another seigniory, we had to go half a league 
further. We regarded it as very fortunate that we 
could be together so long, thus being enabled to 
comfort one another on the way, with the word of 
the Lord, before they separated us. 

We were then taken to a castle, a league from 
the city, where we were all kept together in one 
room, remaining there three days; for this was the 
law of the seigniory where we had been appre- 
hended. There we thanked and praised the Lord 
our God for having ordered it so well, that we had 
so much time freely to admonish one another. Much 
people also came from the city, to see and hear us; 
but towards the last no one was permitted to come 
into our room. There the chief Bailiff of the country 
of Aelst examined us in regard to our faith, which 
we freely confessed to him. We expected to be 
taken to Aelst; but as the bailiff of Ghent had put 
us into the wagon when we were apprehended, to 
take us to Ghent, all of us had to be taken to that 
city. The traitor who had betrayed us, was appre- 
hended with us, that we might not notice it. He 
was put into a separate room, and we felt much 
compassion for him, because he could not be with 
us; for we knew not that he was our betrayer. He 
was also taken along in the wagon, to the prison 
at Ghent, where we first learned that he had be- 
trayed us. 

When we were brought out of the castle, to be 
taken to the city, much people had come from the 
city to see us; there my brother's wife, who was a 
sister, was apprehended, because she spoke to me, 
and was put into the wagon; also a man who wished 
us Godspeed. We freely spoke to the people that 
had come, telling them that those who would turn 
from^ wickedness, and follow Christ, had Jx> be! a 



prey for everyone. Is. 59: 15. There were many 
who would have liked to talk with us, but did not 
dare do so, because of the wicked judges. There 
were ten of us; two were ready [for baptism], and 
four were novices; the other two were apprehended 
because they spoke to us. Thus they took two 
wagon loads to the city, in broad daylight. On the 
way, they also apprehended a woman, only because 
she said to us: 'God keep you.' She also had to 
sit in the wagon. But if they had apprehended all 
who spoke to us when we came into the city, and 
to whom we replied with the word of God, they 
could not have carried them in twenty wagons, as 
the people came running from every corner which 
we passed; as water which runs down from the 
mountains, and becomes a large stream, so the 
people flowed together, which continued from one 
of the gates of the city to the castle of the count, 
which stands at the other end of the city, a walking 
distance of about one hour. We were led up to the 
castle, and the judge of the country of Aelst, de- 
livered us over into the hands of the lords of the 
Imperial Council. Here we were separately con- 
fined, some into upper rooms. The women also 
remained above; but eleven of us were led into a 
gloomy, deep dungeon, containing divers dark cells 
built of masonry, in which we were put in separate 
parties of three and three. But Hansken and I were 
put into the darkest of all, in which there was a 
small quantity of crumbled straw, about an apron 
full, with which we might help ourselves. I said: 
"It seems to me that we are with Jonah in the 
whale's belly, so dark it is here; we may well cry 
with Jonah to the Lord, that he will be our com- 
forter and deliverer; for we are now deprived of all 
human comfort and assistance." This did not •de- 
ject us, but we praised and thanked God, that we 
were permitted to suffer for his name. We also 
spoke to our brethren that lay in other cells; for we 
could easily hear each other speaking. After we 
had lain there for three or four days, Hansken and 
I were both summoned before the lords, where we 
were examined, and interrogated concerning the 
ground of our faith, and when we had been bap- 
tized. 

The Lord then, according to his promise, gave 
us a mouth, to speak boldly, and we requested to 
be allowed publicly to defend ourselves with the 
word of God. They replied to us, that they would 
send us learned men, who would instruct us; where- 
upon we were taken below again. 

Shortly after, I was taken above into another 
room, to two councilors and a clerk. There they 
interrogated me very closely, where I had been, 
and if I knew that I had been banished six years 
ago, in the time of Martin Huereblock, and where 
we had held our meetings; all of which they knew, 
for the traitor had already told them. I said: "Why 
do you ask me, who have come from foreign coun- 
tries?" (For I purposely did not wish to ask much, 
that, in case I should be apprehended, I might not 
have much to answer.) "Why do you question me 
so closely? have you not yet enough innocent blood 
toshed? do you thirst for still more?" "Ask as 



MARTYRS MIRROR. 



471 



closely as you want to," said I; "the righteous 
Judge shall ask you again, if you do not repent." 

They then asked me still more, and adjured me 
by my baptism, that I should tell them; "For," 
said they, "we know that you people do not lie; 
hence tell us." 

I said : ' ' That you know that we do not lie, is to 
us a testimony of salvation, but to you of perdition 
(Phil, i : 28), because you put such to death; but 
your adjuration has no power against the truth. ' ' 

All that I said was written down, and they threat- 
ened to torture me if I would not tell them every- 
thing. I said: "I can not tell you what I do not 
know." Thus they tormented me for a very long 
time. Thereupon I was taken below again. In this 
manner they dealt with all our friends, with each 
separately. 

. One Saturday I was taken above again into the 
same room. Four monks were present; the guard- 
ian of the Minorites, with another, and the Superior 
of the Jacobines, with another. With me there came 
a young brother, who had not yet received baptism, 
but was ready for it. 

When I had seated myself, I asked them what 
they wished. They said they were sent by the lords, 
to instruct us, and to converse with us concerning 
the ground and articles of faith. I replied that I was 
ready to be instructed with the word of God, and 
to hold converse concerning the ground and articles 
of faith, and this publicly, in the presence of the 
judges who were to judge us, and of our brethren 
and sisters that were imprisoned with us. 

Ans. ' ' This they will not permit. ' ' 

Hans van Overdam. "Well, let them do what 
they please; we will not dispute secretly and alone, 
lest* our words be perverted behind our backs." 

Ans. "We will not pervert your words." 

Hans. "No, we know you well." 

Ques. "What do you take us for? what evil did 
we ever do you? pray, tell us what evil do you 
know of us ? " 

Hans. "If you would know it then; I regard you 
as false prophets and seducers." 

Here we got into a dispute concerning their spirit- 
ual semblance, and the command of the Pope re- 
garding the purity of the priests and monks, and 
why they were called spiritual, and others secular, 
when all ought to be spiritual. 

They then said: "This is not profitable; let us 
dispute about the articles of faith." 

Thereupon I said: "What I have said I have 
said. ' ' 

They replied that they would tell it to the lords. 
Thus we separated, having disputed with each other 
for fully two hours. Two days after, Hansken and 
I were summoned before the lords; the four monks 
were present, and attempted to engage us in a dispu- 
tation . 

I then said to the lords: "My lords, I ask you, 
in what house are we, in a house of justice, "or of 
violence?" 

Ans. "In a house of justice." 

Hans. ' ' God grant that it be so ; but, my lords, 
of what do you accuse us, that you keep us im- 
prisoned and confined like thieves and murderers ? 



Have we wronged any one, or do you charge us 
with violence, murder, or roguery ?' ' 

Ans. "No; we know no such thing of you." 

Hans. "Well, my lords, why then have you im- 
prisoned us?" 

Ans. ' ' Your adversaries will tell you that. ' ' 

Hans. "Are you our adversaries ?" 

An s. ' ' No, but we are judges .' ' 

I then said to the monks : ' ' Are you our adver- 
saries ?' ' 

Ans. "No." 

Hans. ' ' Well, if no one is our adversary, why 
are we imprisoned ?' ' 

A councilor then said : ' ' The Emperor is your 
adversary." 

Hans. ' ' We have not offended against his Impe- 
rial Majesty according to the power which he has 
received from God, and will obey him in every 
ordinance, as far as we can do so consistently with 
the truth." 

Councilor. ' ' You have held meetings of this new 
doctrine, and the Emperor has commanded that this 
should not be done. ' ' 

Hans. "God has not authorized him to make 
such commandments ; in this he transcends the 
power which God has given him, and in this we do 
not recognize his supremacy; for the salvation of 
our souls concerns us more, so that we show obedi- 
ence to God." 

The monks then said : ' ' We are your adversaries, 
in that your doctrine is not good ; for if it were good, 
you would not preach in woods and corners, but 
openly. ' ' 

Hans then said : ' ' Grant us a free place in the 
market, or in your monasteries and churches, and 
see whether we then shall go into the woods; but no, 
you are afraid that you would be reproved; hence 
you have brought it about, that you cannot be re- 
proved, and have driven us from cities and coun- 
tries." 

Monks. " Alas ! we have not done it ; the Em- 
peror does it. ' ' 

Hans. ' ' You have urged him to it. ' ' 

Monks. ' ' We have not. ' ' 

The lords also then began to speak against us, 
why we were not content with the faith of our par- 
ents, and with our baptism. 

We replied : ' ' We know of no infant baptism, 
but of a baptism upon faith, concerning which the 
word of God teaches us. ' ' 

We then had many other words, and reproved 
them for undertaking to be judges in matters of 
faith, when they did not understand the Scriptures. 
' ' If you would be judges, be impartial, and let the 
matter proceed in regular order; let both parties 
appear together, and let our brethren and sisters 
that have been brought prisoners here together with 
us, be with us. Then one of us, whose mouth the 
Lord shall open, will speak, and the others shall 
listen in silence while he is speaking ; and thus shall 
also our adversaries do." 

Lords. "We will not let you come together ; we 
would have you dispute alone here." 

We then said : ' ' My lords, it would be the most 
convenient for you, and the whole matter could be 



472 



MARTYRS MIRROR. 



finished with one disputation ; otherwise you will 
constantly have to dispute anew with one or two at 
a time. ' ' 

Lords. ' ' What then ? we will not have it so. ' ' 

Then a councilor said : ' ' They want to have them 
together, in order to seduce one another still more; 
therefore they cannot be allowed to come to- 
gether. ' ' 

Hans. ' ' My lords, you say that you are judges, 
but we regard you as our adversaries ; for you seek 
to injure us in every way, and to cause us and our 
brethren by violence and subtlety, to apostatize 
from our faith." 

Ans. "Why should we not do this, in order to 
bring them back?" 

Hans. ' ' Well, my lords, hear this : since we see 
that you are no judges, but our adversaries, and 
employ, wherever you can, all violence and subtlety, 
to your advantage, and our detriment : Firstly, you 
have by violence deprived us of our testaments, in 
which we find our consolation ; secondly, you have 
confined us separately, some in deep, dark dun- 
geons, others in rooms up above ; and thirdly, you 
seek to outwit and deceive us by separate disputa- 
tions, afterwards to say behind our backs, to our 
brethren, that you had overcome us, and, vice versa, 
to say the same to us concerning our brethren and 
sisters ; therefore, my lords, we will not dispute here, 
unless our brethren and sisters are present." 

When they heard that their design against us 
did not proceed according to their wish, they be- 
came greatly enraged, and also the monks. We saw 
easily enough to what it amounted, and that all they 
did was pure deception; for though it was proven 
by the Scriptures, with regard to several articles, 
that they were in the wrong, yet they would not ac - 
knowledge it, and excused themselves with the Em- 
peror and his mandates, and the monks with the 
long continued customs of the Roman church (Wis- 
dom 14: 16), and the great number of our fore- 
fathers : and when the contrary had been proven to 
them from the Scriptures, it was just as before, even 
as though one should have talked to the stove. 

We then said : "My lords, will you not permit 
us, to dispute in regular order, as we have re- 
quested ?' ' 

Ans. "No." 

"Well then," said we, "You know the ground 
of our faith, which we have freely confessed to you; 
you may now do with us as you please (Jer. 26:14), 
as far as God will permit; but take good heed what 
you do, for there is a judge still higher than you. 
Eph. 6:9. May the Lord open the eyes of your un- 
derstanding, that you may see how miserably you 
are seduced and deceived by the false prophets, in- 
deed so that you fight against God and the Lamb, 
for which it will go hard with you, unless you re- 
pent." 

We were then led away again, as we would not 
dispute further ; for we had agreed upon this, when 
we were together yet in the castle, out of the city, 
lest they should take the simple unawares by disputa- 
tions. Hence they could not persuade any that they 
had overcome them, all knowing that they were not 
to dispute, except in the_presence of the others, in 



which case the disputation would tend to the conso- 
lation and admonition of our brethren and sisters 
who should hear it ; for when we saw that they did 
their best we would not let anything be wanting on 
our part, seeing necessity demanded it. When they 
perceived that this did not promise success, they 
tried another scheme. They sent a councilor and 
two friars, a grey and a black, into a room, before 
whom a brother or sister, one at a time, were 
brought, to . dispute with them and to defend the 
ground of their faith ; but they declared that they 
would not dispute alone in a room, but openly, 
when we should be together before the lords. They 
then said : ' ' We adjure you by your faith and bap- 
tism, that you dispute here." The brother replied : 
' ' I know my faith and baptism ; but with your ad- 
juration I have nothing to do; hence let us come to- 
gether; for this is just what we wish, to dispute 
openly with you, but not thus alone in a room." 
Another was then summoned, and thus it went un- 
til all had been brought before them; but no one 
would dispute in this manner. Thereupon I also had 
to appear alone in a room, before a councilor and 
two monks, who likewise began to adjure me. I 
then said: "Why would you adjure me, to cast 
roses before dogs, and pearls before swine, that you 
may trample on them ? No, this the Lord has for- 
bidden me to do. Matt. 7:6. Nay, I esteem the 
words of God far too precious, than that I should 
let the light shine in vain here, whereby no one 
would be enlightened, but it would only be blas- 
phemed and mocked, as you do when the truth is 
told you." 

Then they adjured me still much more ; but I re- 
plied : "Why do you adjure so much? I care 
not for your adjuration ; for it is the manner of sor- 
cerers, who adjure against the truth. 2 Chron. 33:6. 
.But I now see clearly, how the souls of our two 
brethren and sisters were murdered and seduced 
(Ezek. 13:19), it was through your sorcerous adju- 
ration, as they did not guard themselves against the 
subtlety of the devil, and had not the gift to dispute." 

The guardian then said : ' ' You boasted in your 
letter, that you would dispute publicly; why do you 
not dare do it now?" 

Hans. "You monk, I still desire with all my 
heart to defend my faith with the word of God, pub- 
licly before all men (1 Pet. 3:15); but your cap 
would shake quite differently, if you had to dispute 
with me at the risk of the fire, and if the authorities 
would not protect you." 

Councilor. No, we have no desire to let you dis- 
pute publicly; you are now in our hands." 

Hans. ' ' I desired it, before I knew that I should 
fall into your hands ; but I see well now, that I have 
fallen into the talons of the eagle (2 Esdra 11), and 
whoever gets into them cannot escape without losing 
soul or body." 

Councilor. "Who is the eagle, the Emperor?" 

Hans. "No, it is the Roman Empire'forjpower; 
read the letter I wrote you; it will tell you." 

We then exchanged many more words, and the 
monks became angry at me, and commenced to 
utter puffed- up words. I then said^that Paul had 
prophesied correctly concerning them, that they 



MARTYRS MIRROR. 



473 



were blasphemers, proud, and puffed up. 2 Tim- 
othy 3:2. 

Thereupon friar Jan de Croock became so enraged 
that he began to cry: "Fools, fools, heretics, her- 
etics are you ! ' ' 

Hans. "Behold, is this not a fine teacher? but 
Paul says that a teacher must not be a brawler, nor 
angry." 1 Tim. 3:3; Tit. 1 :j. The councilor felt 
ashamed that the monk acted so disgracefully, and 
commanded him to be silent. 

At another subsequent time there came two sec- 
ular priests: Sir Willem of Nieuwenland, and the 
parish priest of St. Michael. I asked them what they 
desired. They replied: "We have come to seek 
your soul,' ' This time I kept under cover as much 
as I could, in hopes that we might dispute openly 
before the lords, as they told me that they would 
use their best endeavors in this direction. But when 
I heard that it could not be, I thought, when they 
came again with the clerk, we must accost each 
other in quite a different way, from what we did 
the last time. I then asked : ' ' What do you wish ?' ' 
Ans. ' ' We desire that you suffer yourself to be 
instructed; for, behold, we seek your soul." 

Hans. "Do you then take so much pains to 
seek souls ? ' ' 
Ans. "Yes." 

Hans. "Well then, go into the city, to every 
place, to the drunkards, whoremongers, swearers, 
railers, covetous, proud, idolaters, revellers, glut- 
tons, and murderers, who shed innocent blood ; all 
these are still your brethren ; go, seek their souls; 
Christ has found mine." 

Ans. "We admonish them, and then we have 
delivered our souls." 

Hans. ' ' That is not enough ; you must go to 
them, and reprove them, and if they will not hear 
you, you must bring them before the church, and 
reprove them openly; if they still refuse to hear, 
exclude them from the church, and let them be 
unto you as heathen and open sinners, as Christ j 
teaches, and Paul writes to the Corinthians. Re- I 
prove also your judges, who do violence and injus- j 
tice, yea, who shed innocent blood.' ' 

One of the priests then said : "Should we go and j 
reprove the magistrates ? " 

I asked whether God was a respecter of persons. 
Ans. "No." 

Hans. ' ' Would you be a minister of God, and j 
have respect to persons ? ' ' 

Ans. ' ' This would cause an uproar in the city, \ 
and they would kill us." 

Hans. "Then suffer for righteousness' sake." 
But it seemed to me they had no great desire to j 
suffer for it. In short, we treated so much of the | 
ban, that if the words of Christ and Paul were fol- \ 
lowed, the Pope, Prelates, Emperor and King, yea, \ 
they themselves with all their multitude would be 
excluded, and only a very small number remain. 

I then told them that their house was all on fire, I 
kindled by the flames of hell, and that they should I 
first extinguish that, before coming to see whether 
our house was in danger of fire. Whereupon they ! 
went away; one of the priests came no more. In ' 



this manner I dealt also with Sir Anthony van Hille ; 
he tormented the others, but let me alone. 

Herewith I commend my dear brethren and sis- 
ters in the Lord into the hands of the Almighty God 
and Father, through Jesus Christ our Lord. Amen. 

Written while in prison for the testimony of Christ. 
I lay in a dark dungeon for a month ; I am now in 
a deep, round hole, where there is a little more light, 
and here I have written this letter. I hope to offer 
up my sacrifice this week, if it is the Lord's will, 
together with those whom the Lord has foreordained 
thereto; for if it does not take place this week, it will 
no doubt be deferred for two months yet, because no 
court will be held for six weeks. Know, that our 
brethren and sisters are of good cheer and courage, 
through the grace of the Lord ; God be praised 
for it. I beseech you, by the brotherly love which 
you bear to me, that you send this letter to Fries- 
land, particularly to Emdenland ; I mean this same 
letter, as soon as you can ; you may copy it, but 
make haste with it. I kindly desire that it be pre- 
served, so that it may not be torn or soiled. The 
brethren that are in the dungeon with me, greet 
you all with the peace of God. We daily pray to 
the Lord for you ; do so also for us. Walk in the 
peace of the Lord, and it will be well with you. 
When this letter has been read, send it to Antwerp, 
that it may be sent to the church at Emden, so 
that it may be read to every one; this I desire of 
my dear brethren, through the brotherly love which 
you bear to me. 



A LETTER BY HANS VON OVERDAM, WHICH HE 
SENT TO THE LORDS OF THE LAW, AT GHENT 
AND TO THE COUNCILORS, THE DAY BE- 
FORE HIS APPREHENSION. 
Understand well : 

He that hath ears to hear, let him hear, and he 
that reads, let him attend, and judge with the un- 
derstanding of the holy Scriptures; but woe to him 
that judges without understanding. Hearken, I 
speak to you, O carnal generation, you Ishmaelites, 
who boast of being Christians, because you are born 
of water without the Spirit, and persecute the chil- 
dren of the promise, who, through faith in the word 
of God, are born of the water and of the Spirit ; yea, 
you persecute them, as Ishmael persecuted Isaac, as 
Esau did Jacob, and as the Jews persecuted Christ. 
Even so the antichristians, who are born of the flesh, 
now persecute the Christians, who are born of the 
Spirit, who shall receive the promise of the ever- 
lasting kingdom through Christ, who is the heir 
of all things, and causes his kingdom to be pro- 
claimed through the Gospel, unto repentance and 
true sorrow for dead works, through faith in him ;. 
they contemn his witnesses, etc. This is the wind, 
O eagle, mark ! which bloweth where it listeth, and 
thou canst not tell whence it cometh, or whither it 
goeth. Hear now his voice, which the Most High 
has reserved unto the latter times, to reveal to thee 
thy transgressions and punishment, who now begins 
to deliver his people through much misery and 
tribulation. 



474 



MARTYRS MIRROR. 



Therefore, mark ! O thou eagle, the end of thy 
time is very nigh; art thou not the fourth beast? 
O yes, thou art the beast seen by Daniel (Dan. 7 : 7), 
which devoured everything with his iron teeth, and 
stamped the residue with his feet, and brought forth 
the most wicked little horn. Dan. 7 : 7, 8. Thou hast 
dwelt a long time upon the earth with deceit, and 
hast not judged the earth with truth. For thou hast 
afflicted the meek, thou hast hurt the peaceable, 
thou hast loved liars, and destroyed the dwellings 
of them that brought forth fruit, and hast cast down 
the walls of such as did thee no harm. Therefore is 
thy wrongful dealings come up unto the Highest, 
and thy pride unto the Mighty. And therefore ap- 
pear no more, thou eagle, that the earth may be 
refreshed, and may return, being delivered from thy 
violence, and that she may hope for the judgment 
and mercy of him that made her, whose judgment 
shall be better and more just than thine, O thou 
eagle ! Therefore, shall thy wicked heads which re- 
main to the last, be the end of the eagle to accom- 
plish his most wicked wickedness, together with his 
wicked feathers, which also are kept unto the last. 
Therefore hear, vain body of eagle, who vainly boast 
of what you are not, namely, Christians. Hear also, 
you most wicked claws, which are willing and ready 
to destroy and rend what your most wicked heads 
command you, through the counsel of liars, whom 
they love. Why do you rejoice in the misery and 
fall of the poor lambs and sucklings, who feed still 
on. milk, and whom you keep imprisoned with vio- 
lence, and whose souls you murder with false, de- 
ceitful wiles : who have heard the truth only a year 
or two at the most ; you have none as yet, that can 
instruct you in all the articles of faith ? Be ashamed 
of your boasting, that through your carnal, blind, 
learned men you have overcome the innocent, with 
subtle, deceitful wiles and broken Scriptures. Oh 
woe, woe ! for the great misery and the terrible 
times, that wickedness has gained so much the 
upper hand, that truth is not permitted as much as 
openly to defend itself. Let the misery, violence, 
and great distress of the pregnant and the sucklings 
of these times ascend to the ears of the Most High, 
because no help , comfort, or assistance can be ren- 
dered them by those whom the Lord has endowed 
with more grace and gifts to stop the mouths of ad- 
versaries. 

But perhaps you say: Let them come forward 
then, that are better endowed, and have received 
more grace. To this we reply, that the wolf might 
call for a long while before the sheep would come; 
they well knowing that he would tear them with 
great cruelty, and without right and reason. Alas, 
alas ! what awful judgment and terrible punishment 
from the fierce and devouring wrath of God shall fall 
upon those who without mercy distress, persecute 
and murder the innocent and godfearing, and them- 
selves live so ungodly in all the unrighteous works 
of the flesh, so that they shall not inherit the king- 
dom of heaven. O, thou spiritual Babylon, how 
shall the Lord visit and avenge upon you the inno- 
cent souls and the blood of his witnesses : for all this 
is found in thee. Thou hast made the kings of the 
earth, and all nations, so drunken with the wine^of 



spiritual whoredom, that they can neither see nor 
hear the truth. O that we might once freely defend 
ourselves publicly with the word of God, in the pres- 
ence of a large, flaming fire, against all you learned 
doctors, licentiates, priests and monks, who help 
strengthen, protect, preserve and maintain the king- 
dom of antichrist, and that the vanquished party 
should be cast into the fire ; then it would not be 
necessary to torment and distress the poor, innocent 
lambs, and your faith could be tried, as to how it 
accords with the truth; then there would be no need 
of washing the hands with Pilate, or of the imperial 
mandate, and the authorities would remain free from 
the blood of the innocent, if they would not let the 
word of God be judge over the faith. But no, the 
false prophets and deceivers well know that their 
trickery and deceit would be made far too much 
manifest thereby. Therefore they cry just as assidu- 
ously as did the scribes and Pharisees ; ' ' Crucify 
him, crucify him." The mandate of the Emperor 
must prevail. Thus it was in the beginning of the 
fourth beast, and so it is now at the end of it. Let 
him that can comprehend with it, observe with un- 
derstanding, that the end is the worst of all. 

" Princess, repent and amend your ways; for the 
end of all things is at hand. Woe unto you false 
prophets who resist the truth, even as the Egyptian 
magicians resisted Moses; but your wickedness shall 
yet be made manifest to all men, even as it already 
begins. Woe unto you champion antichrist, who put 
on the time-honored customs of the Roman church 
as an armor with which to defend yourselves against 
the truth, and use the mandate of the Emperor 
as a shield, and wield the sword of the magis- 
tracy, in every country to shed the innocent blood 
of those who will not defend themselves with 
temporal or carnal weapons, but only with the 
word of God, which is our sword, and which is 
sharp and two-edged. But we are daily greatly 
slandered by those who say that we defend our 
faith with the sword, as did those of Munster. May 
the Almighty God preserve us from such abomina- 
tions. 

Be it known to you, noble Lords, Councilors, 
Burgomasters and Judges, that we recognize your 
officers as right and good; yea, as ordained and in- 
stituted of God, that is, the secular sword for the 
punishment of evil-doers, and the protection of the 
good, and we desire to obey you in all taxes, trib- 
utes and ordinances, as far as it is not contrary to 
God. And if you find us disobedient in these things, 
we will willingly receive our punishment as malefac- 
tors. God, who is acquainted with every heart, 
knows that this is our intention. But understand, ye 
noble Lords, that the abuse of your stations or 
offices we do not recognize to be from God, but 
from the devil, and that antichrist, through the sub- 
tlety of the devil, has bewitched and blinded your eyes , 
so that you do not know yourselves, who you are, 
and how sorely you have incurred the wrath of God. 
Be sober, therefore, and awake, and open the eyes 
of your understanding, and see against whom you 
fight, that it is not against man, but against God. 
Therefore we will not obey you ; for it is the will of 
God, that we shall be tried thereby. Hence we 



MARTYRS MIRROR. 



475 



would rather, through the grace of God, suffer our 
temporal bodies to be burned, drowned, beheaded, 
racked or tortured, as it may seem good to you, or 
be scourged, banished, or driven away, and robbed 
of our goods, than show you any obedience contrary 
to the word of God, and we will be patient herein, 
committing vengeance to God ; "for we know him 
that hath said, ' ' Vengeance belongeth unto me, I 
will recompense, saith the Lord." And again, "The 
Lord shall judge his people. It is a fearful thing to 
fall into the hands of the living God." Hebrews 
10:30,31. And the spirit testifies, that this is at 
hand, and has already commenced. 

Hearken, thou whose time for bearing is half ful- 
filled : Prepare thy bed ; for thou shalt bring forth. 
What shall I bring forth? The fruit of thy labor, 
with pain and anguish, and afterwards death. 
Hearken, thou on the right hand : Prepare the 
measure . What shall I prepare it for ? To measure 
thy neighbor, and then shalt thou also be measured. 
Get thee ready, thou fire, and do not tarry. 
Hearken, I speak to you who are of one mind with 
the horns (Rev. 17:13), the day of your feast has 
come, your meat is ready ; eat quickly the fat flesh 
of the drunken, that the power may be given to 
the beast. It has been put into your hearts, so to 
do. After the beast you shall have power for a little 
while. You fight against the Lamb, but the Lamb 
shall overcome you; he is King of kings, and Lord 
of lords, and his kingdom will endure forever. 
Amen. 

We testify of him that it is he that shall come, 
yea, he comes quickly, the Lord Jesus, who shall 
reward every man according to his works. 



A LETTER OF JANNIJN BUEFKIJN, CALLED HANS 

KEESKOOPER, A NATIVE OF VERURCKE, WHICH 

HE WROTE WHILE IN PRISON AT GHENT, 

A. D. 1550. 

A holy conversation, a living, spiritual faith, hope, 
and a true evangelical confidence in God the Father, 
and the Lord Jesus Christ, our only Helper and 
Savior, I wish to my beloved friends, for glad 
tidings and an affectionate salutation, that through 
said faith and confidence in God you may grow up 
in a new and pure life, which life is perceived and 
richly found in the holy Gospel. O blessed are they 
who purify and sanctify themselves according to the 
tenor of the Gospel ; without which purification and 
sanctification no man shall see God nor the Lord. 
Thus follow the advice of the Lord Jesus, who says: 
"Search the Scriptures." John 5:39. I have done 
nothing else ; as I and my fellow-prisoners said be- 
fore the lords of the Imperial Council; and they can 
not, in truth, bring any charge against us. They 
asked us, me first, and then the others, one after 
another, whether we were baptized. 

I said : " Yes, my lords." 

Ques. ' ' How long since ?" 

Ans. " Four years, my lords." 

Ques. ' ' What do you hold concerning your bap- 
tism received in infancy?" 



Ans. ' ' Nothing at -all, my lords. ' ' 
Ques. ' ' Concerning the sacrament of the priests, 
do you not believe that flesh and blood is there, and 
and that it is God ?" 

Ans. ' ' No my lords, how should it be flesh and 
blood and God," said I before the priests of Jezebel. 
' ' Cover over this whole table with them [with 
wafers], and I will blow them away like dust; hence 
they are not God, for God can not be handled or 
eaten bodily." 

They then asked whether I would hold to this. I 
replied : ' ' Yes, my lords, till the contrary is proven 
to me with the Scriptures." 

Thereupon I was led away from the council, 
and another brought forward, until ten had made 
this confession, one of whom is not baptized yet, 
but he confessed that it is right and good, and 
said that he once went to the teacher to be bap- 
tized. 

The lords then asked him : ' ' How came it that 
he did not baptize you?" 

The person, a mere lad yet, and a dear child, 
replied; "My lords, when the teacher presented 
the faith to me, and had interrogated me, he well 
perceived that I was still young in understanding, 
and bade me search the Scriptures still more; 
but I desired that it be done. He then asked me 
whether I knew that the world puts to death and 
burns such people. I replied : "I know it well. ' ' 
He then said to me : ' ' Hence I pray you, that you 
have patience for this time, until I come again an- 
other time. Search the Scriptures, and ask the 
Lord for wisdom ; for you are yet a youth. Thus 
we parted." 

The lords then asked : ' ' Are you sorry that you 
are not baptized ?' ' 

He said : ' ' Yes, my lords. ' ' 

They asked him further : " If you were not im- 
prisoned, would you be baptized ?" 

He replied : ' ' Yes, my lords. ' ' 

He was then led away from the council. 

See, dear friends, these are beautiful signs and 
miracles; open your eyes, and behold when such 
young persons give themselves for the truth, deliv- 
ering their bodies into prison, and even unto death. 
We have told the lords, that they should bring for- 
ward all their learned men, and we would prove to 
them with the truth, that they are all false prophets, 
and that they have deceived the world for almost 
thirteen hundred years with their deceitfulness, and 
that we would rather dispute with them publicly 
upon a scaffold, in the midst of the market-place, 
than secretly; but this the priests will not do, and 
will spare no pains to escape it. Thus all the learned 
men were called to dispute in the consistory, all the 
lords of the council being present, and also four of 
the most learned priests of Ghent; I was present 
and heard it myself. 

Therefore, search the Scriptures, which the Lord 
commands you to do, and to act according to them, 
on pain of the damnation of your souls, and of be- 
ing cast into everlasting fire, where there will be 
weeping and gnashing of teeth forever; which Script- 
ures the priests forbid you to read, on pain of being 
hated by all men all the days of your life, and of 



476 



MARTYRS MIRROR. 



having your body burned at the stake ; which is 
soon done, as may be seen. Hence we rather do 
what the Lord commands, though we are despised 
for a little while, and by men cast out of this miser- 
able world, and rest in the Lord, than do what men 
command, and be forever the enemy of God, in the 
horrible pit of hell. Therefore, search the Scriptures 
with an upright heart towards God, and the Lord 
will give you understanding. The Lord be with 
you. My love to you. 

From me Jannijn Buefkijn, imprisoned at Ghent, 
for the testimony of Jesus. I wish salvation to all 
that seek the Lord with an unfeigned heart. Writ- 
ten in the dark with poor materials. 



AN ACCOUNT OF THE DEATH OF HANS VAN OVER- 
DAM AND HANS KEESKOPER. 

When these two lambs had been sentenced, the 
Procurator- General said : "That you are sentenced 
as heretics, is for the reason that divers learned men 
disputed with you, and you would not suffer your- 
selves to be instructed. 

Hans van Overdam. "My lords, if we could 
have disputed publicly, it would soon have been 
seen what kind, learned men they were." 

Procurator- General. "It is too late now; it is 
too late now !" 

Both were sent away then, going with a smile on 
their lips . 

Hans van Overdam. ' ' Yes, yes, it is too late 
now !" 

Hans Keeskooper had agreed with Hans van 
Overdam, that on the scaffold he would take off his 
stockings, and in the meantime Hans van Overdam 
should speak to the people; which was also done. 
When the executioners would assist Hansken, the 
latter desired to do it alone, that Hans van Over- 
dam might speak the longer to the people. This 
clone, each was placed at a stake, aud they offered 
up their bodies to God. 



COVERT, GILLIS, MARIKEN, AND ANNEKEN, 
A. D. 1550. 

On the last of January 1550, there were offered 
up for the faith, at Lier, in Brabant, four pious 
Christians, named Govert, Gillis, Mariken and An- 
neken, who, as sheep for the slaughter, had been 
apprehended without violence. When they were 
brought before the council, and questioned concern- 
ing their faith, they made a frank and unfeigned 
confession of it. The bailiff then said : ' ' You stand 
here to defend yourselves?" 

Govert replied : "As regards my faith, I have 
freely coufessed it, and shall turn to no other; 
though it cost my life, I will adhere to it. ' ' 

Forthwith the imperial edict was read to them, 
and the bailiff asked them whether they understood 
its contents. 

Govert said : ' ' God has commanded us through 
Christ, as is recorded in the sixteenth chapter of 
Mark, that all who believe and are baptized shall be 



saved, and that those who do not believe shall be 
damned; but the Emperor, in his blind judgment, 
has commanded that whoever is baptized upon his 
faith, shall be put to death without mercy. These 
two commands militate against- each other ; one of 
the two we must forsake; but every one ought to 
know that we must keep the command of God ; 
for though Satan teaches that we are heretics, yet 
we do not act contrary to the word of God. ' ' 

When they were led to the tribunal, Govert said 
to the priests : ' ' Take off your long robes, put on 
sack cloth, put ashes on your heads, and repent, 
like those of Nineveh." 

In the court the bailiff asked him whether he de- 
sired no favor. 

He replied : "I will not ask for your favor; for 
what I cannot do without the most high God will 
give me." 

The bailiff said also to Anneken : "Do you not 
desire a favor, before sentence is passed upon 
you?" 

She answered : "I shall ask favor of God, my 
refuge." 

Mariken, an old woman of seventy-five years, was 
asked whether she would confess her sins to the 
priest. 

She replied : "I am sorry that I ever confessed 
my sins to the mortal ears of" the priests." 

Seeing some brethren, Govert turned his face and 
joyfully comforted them, saying among other things: 
"I pray God, that you may be thus imprisoned for 
his glory, as I now am." 

The bailiff very fiercely said: "Be still, for your 
preaching is of no account here." 

' ' My lord bailiff, ' ' said he, "I speak only five or 
six words, which God has given me to speak; does 
this give you so much pain?" And when the peo- 
ple murmured on this account, he said : "This has 
been witnessed from the time of righteous Abel, 
that the righteous have suffered reproach; hence be 
not astonished." The two servants that stood by 
him said ■ "You must not speak; the bailiff will not 
have it; hence be still." 

Immediately God closed his mouth, which grieved 
many. Gillis was not questioned, and he said noth- 
ing at all; but they were led back to prison, where 
they rejoiced together, and sang: Saligh is den 
man, en goet geheeten ; and also the forty-first 
psalm. The bailiff then came into prison, and asked 
Govert, whether he had considered the matter; to 
which he replied : " Unless you repent, the punish- 
ment of God shall come upon you." The bailiff 
looked out of the window, and said: "Will God 
damn all this multitude of people?" 

Govert replied : " I have spoken the word of God 
to you ; but I hope there are still people here who . 
fear God ?' . . 

The bailiff then turned to Anneken, and asked 
her what she had to say to it. 

She replied: "Lord bailiff, twice I have been 
greatly honored in this city, namely, when I was 
married, and when my husband became emperor; 
but I never had a joy that did not perish, as I now 
have. ' ' 



MARTYRS MIRROR. 



477 



On his way to death, Govert delivered an excel- 
lent admonition, reproving the wicked railing, and 
said: "Be it known to you, that we do not die 
for theft, murder or heresy, but because we seek an 
inheritance with God, and live according to his 
word." 

The executioner commanded him silence, but he 
said: "Leave God be with me for a little while; re- 
pent, for your life is short." 

A brother then said: "God will strengthen you." 

"O yes," said he, "the power of his Spirit is not 
weakening in me. ' ' 

The monk attempted to speak to Mariken, but 
Govert said: "Get you hence, deceiver, to your 
own people; for we have no need of you." 

Entering the ring, Govert said to the gild-broth- 
ers : ' ' How you stand here with sticks and staves ? 
thus stood the Jews when they brought Christ to 
death; if we had been afraid of this, we would have 
fled in time. ' ' 

They then knelt down together, and prayed; 
whereupon they kissed each other. Anneken im- 
mediately commenced to sing: "In thee, O Lord, 
do I put my trust." Ps. 71:1. The servants told 
her to be still; but Govert said: "No, sister, sing 
on," and helped her sing. Enraged at this, the 
bailiff called to him a servant, and whispered some- 
thing in his ear. The latter went to the assistant of 
the executioner, who, upon receiving the order, im- 
mediately put a gag on Govert; but the latter held 
his teeth so firmly closed, that the gag did not hin- 
der him much, and he iaughingly said: "I could 
easily sing with the gag on; but Paul says: Sing in 
your heart to God." Eph. 5: 19. 

The executioner, in order to put her to shame, 
made Anneken stand in her bare chemise. A servant 
asked Gillis whether he did not see some of his peo- 
ple. Gillis said : ' ' Do you know of nothing else to 
torment us with?" "What does he say?" asked 
Govert. ' ' He inquires for our fellow-brethren, ' ' 
replied Gillis. Govert said : ' ; Though I could count 
twenty, I would not mention a single one. You 
think that by killing us you can suppress the word 
of God: but of those that hear and see this, hun- 
dreds shall yet come forth." Standing at the stake, 
he said: "Amend your ways and repent; for after 
this there will be no more time for repentance." 
A servant who had a bottle ©f wine, asked them 
whether they wished to drink. Govert said: "We 
have no desire for your insipid wine; for our Father 
shall give us new wine in his eternal kingdom." 
Matt. 26:29. When it was thought that the old 
woman had been strangled at the stake, she began 
to sing a hymn in honor of her Bridegroom, which 
when Anneken heard it, she, from ardent love, sang 
with her. When they all stood at their stakes, each 
with a strap around the neck, they smiled at and 
nodded to one another, thus affectionately saluting 
and comforting each other, and commending their 
souls into the hands of God, they fell asleep in the 
Lord, and were burned. 



WILLEM, MARITGEN, DIEUWERTGEN, AND MARIT- 
GEN JANS, A. D. 1550. 

In the year 1550, there were apprehended at 
Leyden, in Holland, four lambs of Christ, namely, 
a brother and three sisters, named Willem, Marit- 
gen, Dieuwertgen and Maritgen Jans, who, having 
frankly confessed their faith, and no pain or suffer- 
ing having power to cause them to apostatize, were 
finally sentenced to death as heretics. 

When they were brought forth, Willem said: 
"We suffer not as thieves or murderers, but for the 
name of the Lord; therefore, O Lord, forgive them 
that do this to us." 

Maritgen said: "Lord, strengthen us, who suffer 
for thy word, which few are willing to do. I am not 
worthy to suffer for thy name ; but, Lord, thou 
shalt make me worthy." Acts 5:41. 

Dieuwertgen came forward singing, and then 
said: " Dear citizens, do not avenge this; for it is 
done for the name of the Lord." She further said: 
"Lord, look upon us, who suffer for thy word; for 
our trust is in thee alone." 

Maritgen Jans said : ' ' This is the narrow way to 
salvation. O Lord, receive my spirit. And you 
lords of the council, only consider what great injury 
you are doing to your souls, in shedding innocent 
blood; hence repent, like those of Nineveh; for we 
suffer not on account of heresy or sedition; we seek 
not to contend, save with the sword of the Spirit, 
which is the word of God." Thereupon, commend- 
ing their souls into the hands of God, they offered 
up their sacrifice, presenting an acceptable savor to 
God, for which they will hereafter not lose their 
reward . 



TEUNIS VAN HAUSTELRAED, A. D. 1550. 

As this Teunis van Haustelraed was a zealous 
man in the fear of God, and very diligent with the 
talent which the Lord had committed to him, to get 
gain for the Lord, to bring many to the knowledge 
of the truth, and to strengthen those who had re- 
ceived the truth, in the same; and as he thus most 
faithfully oversaw and served the church of Christ, 
he was finally apprehended, and imprisoned at Lim- 
mick, a city in the province of Jueelick, where he 
had many a severe contest with many subtle and 
shrewd spirits, and had to suffer and endure many 
torments for his faith. The controversy was princi- 
pally about infant baptism and the sacrament, in 
which he did not agree with the papists. And as he 
could not be overcome or moved by them, but ad- 
hered firmly to the truth, he was finally condemned 
to be burned. They led him out of the city into the 
open field, and there burned him to ashes, about the 
year 1550. 

While he was yet in prison, he remembered his 
brethren and sisters with a consolatory admonition, 
which he sent to them from prison ; it reads as 
follows : 

' ' O God, grant that in my great suffering I may 
unceasingly press to thee, and not fear any pain, or 
death. Yea, dear Lord, I beseech thee, who art 



478 



MARTYRS MIRROR. 



God over all things, that I may not be ensnared by 
whatever may and will yet come upon me, which I 
shall sufier with Christ, unto salvation ; for I know 
that the crown of life is prepared for those who per- 
severe herein. Therefore, O ye pious, despair not, 
but earnestly betake yourselves to your Captain 
Christ, for he can win the field; and he shall come 
at the last day, in flaming fire, and hold a severe 
judgment over all the ungodly. He shall then say 
to the sheep on his right hand: 'Come, inherit the 
kingdom of my Father, prepared for you from the 
foundation of the world.' Matt. 25:34. O, all ye 
Christians, cast from you all that burdens you, and 
stand with your loins girt, and watch for the Lord. 
Heb. 12:1; Luke 12:35. 

' ' If you are righteous, become still more right- 
eous; for, believe me, you will need it all. O all ye 
members of Christ together, I beseech you, wake 
up now, that you may not sleep when the bride- 
groom comes ; for then the wise will be admitted 
to salvation, but the foolish will be shut out into 
eternal damnation. Matt. 25 : 10. 

The Lord, to whom belonged the talent entrusted 
to you, will come again, and strictly inquire what 
each has gained. He shall then commend the wise, 
saying: ' Enter thou into the joy of thy Lord. ' But 
the slothful shall be reproved for his wickedness, 
and committed to torment. Matt. 25 : 26. O ye 
lambs of the Lord, feed now, that you may become 
ready, so that you may not be unprepared when 
you are to come to the wedding. Otherwise the 
king will say : ' Friend, how earnest thou in hither 
not having a wedding garment?' Then the man, 
having no good answer, shall be speechless. But 
the king will command him to be cast into ever- 
lasting darkness. Matt. 22:13. 

Do not become buyers of lands, but rather sell, 
you that are bidden, and give to the poor. Luke 
14: 18; Matt. 19: 21. O dear brethren, have com- 
passion on the poor, and comfort and assist them. 

1 have nearly fought the fight, and my course will 
soon be finished; God grant that I may keep the 
faith, and the crown of life will be prepared for me. 

2 Tim. 4:8. O Lord, raise up faithful servants, and 
make them rulers over thy household, that they 
may give them meat in due season. Matt. 24:45. 
Pious Christians, I give you this as a brotherly 
adieu, for your good. It has been written with a 
faithful heart, and I hope to seal it with my blood." 



TIJS VAN LINDT, A. D. 1550. 

Tijs van Lindt was a zealous and devout man, 
a resident of Remunde, in Guelderland, and walked, 
according to the knowledge which God had given 
him, devoutly in the fear of the Lord; he was es- 
pecially gifted with a sympathizing and merciful 
heart towards the poor and needy, so that, through 
the manifold alms and assistance which he rendered 
to the poor in general, he had a good report with 
many; for, with that which God had given him, he 
comforted many in their distress. But as he had 
forsaken popery with its idolatry, accepted the 
evangelical truth, received the saving faith in Jesus 



Christ, repented of his sinful life (abused in igno- 
rance), been baptized upon his faith, and daily 
sought to go on in the new and holy life, to the 
honor of God, the edification of his neighbor, and 
the enlightenment of those who still sat in blindness, 
in order thus to present his body a living sacrifice, 
holy, acceptable unto God, the adversaries of the 
truth could not bear it, and this pious man was 
reported and charged with heresy. He was put 
into prison, where he had to endure many conflicts 
and assaults ; they assailed him severely with tor- 
ments, that he should apostatize from his faith. But 
as he notwithstanding all sufferings and torments 
steadfastly adhered to his faith, he was finally con- 
demned by virtue of the imperial mandate, and 
burned to ashes. 

Shortly after the burning of this pious witness of 
Jesus Christ, in Remunde, the city itself took fire, 
and was almost entirely reduced to ashes. How it 
was is not known, unless of its own accord. Many 
think that it was a punishment for the innocent 
blood, which judgment we leave to God. 



PALMKEN PALMEN, A. D. 1550. 

Palmken Palmen was a resident of Borren, near 
the bailiwick of Millen, and was very zealous to live 
in the truth of the holy Gospel , and to follow Christ 
his Lord in obedience, whom he had put on when 
he was baptized upon his faith. But as the light is 
hated by darkness, and there was at this time a 
severe persecution in the country, by certain blood- 
thirsty authorities, instigated by the priests there, 
this good man was often in great distress, and was 
finally imprisoned, in which imprisonment he suf- 
fered much reproach and many assaults; and as he 
immovably kept his faith in every fear and distress, 
he was finally sentenced to be burned to ashes, 
which sentence, as appeared, he received with glad- 
ness; for, when he was taken away from the house 
at Borren, he joyfully kept singing a hymn until 
the last moment, that is, as long as he had breath, 
while he was standing at the stake at which he was 
burned to ashes: which took place between Sittert 
and Limmerich, in the open field, where a grave- 
stone still marks the place where he is said to have 
died. 



ELEVEN, AND THEN SEVEN, PUT TO DEATH IN 

THE BAILIWICK OF MILLEN AND BORREN, 

A. D. 1550. 

A short time previously there were seven brethren 
at one time, and eleven at another, executed with 
the sword, in the bailiwick of Millen and Borren, 
and thus bore testimony with their blood to the 
name of Christ. 



REMKEN RAMAECKERS, A. D. I55O. 

There was also a pious and devout brother and 
fellow-member of the church of Jesus Christ, named 
Remken Ramaeckers, burned for the evangelical 
truth, near Sittert. 



MARTYRS MIRROR. 



479 



GERRIT VAN KEMPEN, A. D. 1550. 

In like manner, Gerrit van Kempen was burned 
for the testimony of Jesus Christ, at Wislen. 



THREE BRETHREN AT ANTWERP, OF WHOM THE 

OLDEST WHO WAS SPOKESMAN WAS NAMED 

JAN, A. D. I550. 

The malice of the priests was so great that they 
could not bear it, that those who sought in quiet- 
ness to serve God the Lord in simplicity and sin- 
cerity should reside in Antwerp; but they so in- 
stigated the Margrave, that rather than lose his 
office, he went about to apprehend them, and having 
to this end sent out his servants, he arrested three of 
them, which caused the priests great joy. The cap- 
tive brethren, on the other hand, also rejoiced that 
they were worthy to suffer for the name of the 
Lord. They were sharply examined concerning 
their faith, of which they made a good confession, 
with regard to baptism, and the sacrament, as well 
as to other articles; and though greatly assailed 
with subtlety by the priests, and the doctors of 
Louvain, they so sagaciously defended themselves 
with the Scriptures, that the Margrave himself de- 
clared that he had never heard so clear an exposi- 
tion of the Scriptures, and that if he were with 
them only two weeks they should persuade him. 
Thereupon the brethren said: "Judge yourselves, 
whether it is not the true faith and the truth for 
which we pledge our lives, and from which we will 
not depart, but persevere therein to the praise and 
the glory of the Lord, who did not forsake us, even 
when we were sitting in darkness. Heb. 10:28; 
Matt. 24:13; Heb. 13:5; Matt. 4:16. 

Now when the doctors produced many Script- 
ures in a perverted and wrong manner, the brethren 
said : ' ' How dare you be so presumptuous as to 
teach the way of the Lord so pervertedly?" One 
of the doctors replied: "It is because we are not 
willing to be imprisoned and in fear and tribulation 
with you; but in about seven or eight years I will 
promulgate the truth aright, and make great gain 
by it." "Poor man!" said one of the brethren, 
"you trust in a vain hope, since you are sure of 
neither evening nor morning, hour nor time, which 
came true; for he died shortly after. Luke 12:20. 
"Behold," said they, "you acknowledge your- 
selves, that we have committed no crime; why then 
will you take our lives?" The council said: "The 
decree of the Emperor commands us to put you to 
death." " Take then, " said they, " the decree with 
you into the judgment of the Lord, and see what it 
will avail you; indeed nothing." 

They were then sentenced, each to be burned 
at a stake. This sentence did not terrify them; but 
they greatly rejoiced, and comforted each other. 
The council said to the youngest: "Pray the Mar- 
grave, and he will very probably release you." 
"O no," replied he, "I will suffer with my breth- 
ren for the truth." Thus they went together gladly 
and boldly to the stakes, saying to one another; 
"We go in peace to the peaceable house of God, 



there to obtain an everlasting habitation." They 
also prayed for the lords, that God would not lay 
this deed to their charge, but enlighten them, that 
they might come to repentance. Finally, standing 
at the stake, they cried out: "Heavenly Father, 
receive our spirits into thy hands," and thus they 
offered up their sacrifice as true children of God. 



ANTHONY VAN ASSELROYE, A. D. 1550. 

The Lord Jesus said to Peter, who was not only 
a lamb of Jesus Christ, but also a faithful shepherd, 
elder and overseer of the flock : ' ' Verily, verily, I 
say unto thee, When thou wast young, thou 
girdedst thyself and walkedst whither thou wouldest: 
but when thou shalt be old, thou shalt stretch forth 
thy hands, and another shall gird thee, and carry 
thee whither thou wouldest not." "This spake he," 
says John, "signifying by what death he should 
glorify God." John 21:18, 19. Here no great bish- 
opric, benefice, or yearly stipend is promised to the 
high apostle Peter, by his master Christ Jesus, for 
this his faithful service, which he should begin and 
carry out in watching and feeding the sheep and 
lambs of the Lord; but much rather tribulation, 
bonds, and the bitter death with which he should 
meet. John 16:33; l 5'- 2 °- 

But even as his Master entered through tribula- 
lation and suffering into his glory, so it was his will, 
that his servants should follow his footsteps. This 
was exemplified, about the year 1550, in the case 
of one Anthony van Asselroye, a faithful follower 
of Christ and his chosen apostle Peter. He also 
bowed his neck under the easy yoke of our Lord 
Jesus, following him from the whole heart in the re- 
generation, so that he was chosen by the church of 
God, to feed and pasture, like Peter, the souls of 
the sheep of the Lord with the word of God; which 
he faithfully did in that dark, perilous and bloody 
time, until he fell into the hands of the blood-thirsty 
papists, who bound him, and carried him whither 
he would not; for no chastening for the present 
seemeth to be joyous to the flesh, but grievous. 
Heb. 12:11. 

Thus this teacher and elder was compelled to 
tread the bloody wine-press, and suffered and en- 
dured many torments from these persecutors. And 
as he patiently passed through all this, and no 
tyranny could move him to apostatize, he was con- 
demned and put to death, and thus torn and de- 
voured by these ravening wolves, according to the 
flesh, but in no wise according to the Spirit. But 
even as this hero and soldier of Jesus Christ obe- 
diently followed Christ and his faithful followers, in 
the faith and the regeneration, so he, at the ap- 
pearing of the Lord, shall sit with them upon 
twelve thrones, judging the twelve tribes of Israel. 
Matt. 19:28. There he shall receive again, inglo- 
rious immortality, like unto the glorious body of 
our Lord Jesus .Christ, the members which he de- 
livered into bitter death, for the truth and the 
name of the Lord, and shall live with him for- 
ever. Philip. 3:21; 1 Thess. 4:17. 



480 



MARTYRS MIRROR. 



Peter Bruynen, who was offered up at Antwerp, 
A. D. 1551, confesses that he received Christian 
baptism upon his faith, by said Anthony van Assel- 
roye. 



JOHN KNEL OR BUCHNER, AND ANNA CANTIANA, 
A. D. 1550. 

In the year 1550, there were imprisoned in the 
city of London, in England, two pious witnesses 
of Jesus, a man by the name of John Knel or Buch- 
ner, and a woman named Anna Cantiana; who, 
among other things, believed and confessed with 
Menno Simon and all true believers, that the Son of 
God became man for our sakes, and that he did not 
receive his humanity from Mary or any other source, 
but that the eternal Word, or Son, became himself 
flesh or man. As the aforementioned could by no 
means be brought to apostatize, but would firmly 
adhere to the truth accepted, they, after suffering 
many torments, were condemned to death at said 
place. John Knel was burned the second of May, 
A. D 1550. Anna Cantiana was also burned to 
ashes the same year. According to the testimony 
of John Fox she was ever ready to render service 
to others especially to those who were in bonds and 
imprisonment, with whom she constantly was, to 
minister to them. And as these above mentioned 
martyrs suffered all this for the testimony of Jesus, 
and not on account of any crime, and steadfastly 
died for the truth, and were not ashamed of Christ 
and his word; in this life, before men, he shall also 
not be ashamed of them before his Father, but, out 
of grace, bestow upon them and all the blessed, the 
kingdom prepared for them from the beginning. 

Concerning this, see preface to the old Offerboeck 
of the year 161 6, letter J, other side. 



JACQUES DOSIE AT LEEUWAERDEN. 

At a certain time, which we have not been able 
precisely to ascertain, a lad named Jacques Dosie, 
was imprisoned at Leeuwaerden, in Friesland, for 
the truth of the holy Gospel. It is said that he was 
only about fifteen years of age; but the wonder- 
working God, by the holy Spirit, manifested his 
power through this little one, and perfected his 
praise out of the mouth of this young child. Mat- 
thew 21:16; Ps. 8:2. For, on a certain occasion, 
when the lord and lady of Friesland, with many 
nobles and ladies, were assembled at Leeuwaerden, 
they summoned Jacques before them, conversed 
with him, and examined him, whether he was con- 
taminated with any heresy. But the faithful God, 
according to his promise (Luke 21: 14; Matt. 10: 19; 
Mark 13:11; Luke 12:11), gave him a mouth and 
wisdom, which they could in no wise resist or 
quench. 

Thus it came, that after a few words the lord of 
Friesland went his way, because the people were 
waiting for him; but the lady of Friesland, moved 
to compassion, it seems, talked with him, asking 
him why he, who was still so young, was thus se- 
verely imprisoned and bound. 



Jacques answered: "This was done only because 
I believe in Christ, adhere to him alone, and will in 
no wise forsake him." 

The lady asked him: "Do you not belong to 
the people who rebaptize themselves, perpetrate so 
much evil in our country, make rebellion, run to- 
gether, and say that they are dispersed on account 
of the faith, and boast of being the church of God, 
although they are a wicked set, and cause great 
commotion among the people?" 

Jacques. "My lady, I do not know any rebellious 
people, nor am I one of their number; but we would 
much rather, according to the teachings of the 
Scriptures, assist also our enemies, satisfy them, if 
they hunger and thirst, with food and drink, and 
resist them in no wise with revenge or violence." 
Rom. 12:20,17; Matt. 5:39. 

Another said: "It would be seen, if you only had 
the power. ' ' 

Jacques replied: "O no my lady, believe; if it 
were permitted among us, to resist the evil with the 
carnal sword, know, that no seven men should have 
brought me here, and I should have kept out of 
your hands, for there would have been power to 
do it." 

Lady. "I know there are such sects, who are 
very wicked and kill the people, and also have their 
goods and wives in common. ' ' 

Jacques. "O no, my lady, we are quite unjustly 
charged with these wicked things, and occasion is 
thereby sought, to persecute us; but we must suf- 
fer and endure all this with patience." Matt. 5:11; 
Acts 21:38; 2 Tim. 2:3. 

Lady. ' ' Was it not your people, who with great 
dishonor took up arms against the government at 
Amsterdam and Muenster?" 

Jacques. "O no, my lady; for those people erred 
greatly; but we regard it as a doctrine of the devil, 
to seek to resist the authorities with the external 
sword and violence, and would much rather suffer 
persecution and death from them, together with 
everything that is inflicted upon us." Rom. 13:1; 
1 Pet. 2:13; Tit. 3: 1. 

Lady. "Nevertheless, it is imputed to you, and 
they who make uproar do very wrong; however, I 
believe what you say concerning it." 

Jacques. "My lady, do we not read much of this 
character, how wicked men spoke evil of the apos- 
tles themselves, and the whole band of Christians, 
and, by many wicked things, sought to incite the 
authorities to vengeance against them, though it 
was all falsehood ? ' ' Acts 28:22; 24 : 5 ; Luke 2 : 34. 

Lady. ' ' Do you not believe that all are damned 
who are not baptized according to your way?" 

Jacqiies. ' ' O no, my lady, for judgment with re- 
gard to this belongs to God alone, who shall reward 
every one according to his works, as is clearly evi- 
dent in many places of the holy Scriptures. More- 
over, the water has not power to cleanse us from 
sin, as Peter says, but is merely a sign of all obe- 
dience." 1 Peter 3:21; Matt. 3:15. 

Lady. "When you are baptized, tell me, can 
you still sin ? " 

Jacques. "Yes, my lady, for this appears very 
clearly from the words of Paul; since we are still 



MARTYRS MIRROR. 



481 



clothed in a weak and sinful body, and sin in many 
things. Rom. 7:14,18; Gal. 5:17; Jas. 3:2. But 
we must constantly crucify and mortify it, and not 
practice or fulfill the works of the flesh; or the 
righteousness of God will condemn us to eternal 
death." 

Lady. ' ' Wherein do you still differ with the in- 
quisitor, let me hear once?" 

Jacques. " My lady, because I will in no wise ac- 
cept his doctrine, unless he first clearly prove to me 
that it accords in every respect with the word of 
God; otherwise he labors in vain; for my faith is 
founded on the pure word of God alone. As regards 
the practice of infant baptism, we contradict it with 
reason, since it is not a command of God Almighty, 
but much rather the invention of men, seeing in- 
fants have not the least knowledge or discernment 
of what is required or comprised in baptism. But 
Christ in his love for such innocent ones has prom- 
ised them the kingdom of God through grace, 
without requiring any of these conditions. Matthew 
19:14; Mark 10:14; Matt. 18:3. My lady, I find 
that popery is infected with many other errors be- 
sides this; for they seek to make Christ come into 
the bread, or that the bread should become changed 
into his flesh and blood; which we in no wise be- 
lieve, but regard as an exceedingly gross error and 
absurdity. But we believe that Christ truly as- 
cended to heaven, and sits on the right hand of his 
Father. Mark 16:19; Luke 24:51; Acts 1:9. Thus 
we do not believe that their is any salvation in their 
flour, mass, purgatory, or any of their services for 
the dead, and all like human inventions, of which 
they have a great number, and all of which are no- 
where recognized in the holy Scriptures, but ex- 
cluded therefrom. Gal. 1:14; 1 Tim. 4:2. But, on 
the contrary, we call upon God and seek our salva- 
tion in him, and not in any creature, that we may 
not corrupt God's own glory, and give it to any of 
- his creatures. Jer. 13:16; Josh. 7:19. 

The provincial having come, he began to speak, 
and said: "Will you not believe in the sacrament, 
which Christ himself instituted ? ' ' 

Jacques. "My lord, Paul says that the bread is 
broken in remembrance of him, and that the cup of 
blessing is the communion of the blood of Christ." 
1 Cor. 11:24; 10: 16. Thus he ended his words. 

Lady. "I consider this the worst thing in you, 
that you will not have the children baptized; for all 
Germany and every kingdom regards your doings 
as heresy. ' ' 

Jacques . ' ' My lady, it is indeed true that we are 
everywhere despised, and, like the apostolical band, 
evil spoken of in all the world; but do not think 
that such shall therefore perish at the last day." 
1 Cor. 4 : 9; Matt. 5:11; 2 Pet. 2 : 2. 

Lady. "My dear child, behold, I pray thee, 
come over to our side, and repent, and you shall 
get out of this trouble, and I promise to procure 
your release. ' ' 

Jacques. ' ' My lady, I thank you very much for 
your affection and favor towards me; but I will not 
change my faith, to please mortal man; unless it 
be proven to me with the Scriptures, that I err; 
for I have given myself entirely to God, to be his 

31 



friend, and herein I hope to live and die. ' ' Galatians 
1 : 10; Phil. 3:8; John 15:14. 

Lady. " My son, behold this multitude of men; 
I have compassion for you, and entreat you, repent 
of your baptism and do not remain so obstinate; 
if you, so young a child, should die for this cause, 
it would be a heavy cross for my heart; hence see 
that you are released, and may go home. ' ' 

Jacques. ' ' My lady, I can not see that there is 
any crime at all in my baptism, seeing I herein 
have not followed my own, but the holy institution 
of our Lord Jesus Christ; had I been able to find 
another, better way to the kingdom of God, it 
would not have happened; for I was inclined with 
my whole heart to seek the Lord my God." Isaiah 
56:6. 

Lady. "Should they then all err, so many learned 
men that have been before you ; do you dare be so 
presumptuous as this ? ' ' 

Jacques. ' ' My lady, in Israel four hundred proph- 
ets were against the single Micaiah, who alone spoke 
the truth, and was kept imprisoned on bread and 
water; which King Ahab experienced in his dis- 
tress, but too late." 1 Kings 22 : 27; 2 Chronicles 
18:5. 

The lady finally said : "I find many good things 
in you ; but your greatest error I consider to lie in 
your baptism , which does not seem to me to be of 
God." 

In this manner she had him brought before her 
many times; but as he, young in years, but old in 
the knowledge of Jesus Christ (Wis. 4:8; 1 Corin- 
thians 14:20), had built his foundation upon the 
rock Jesus Christ, he valiantly repelled all the subtle 
devices of Satan — whether consisting in many severe 
threats, or in fair promises of the kingdom of this 
world (Matt. 4:8) — with the sword of the Spirit, 
which is the word of God; and as nothing could 
move him to forsake Christ, he was condemned to 
death by the rulers of the darkness of this world 
(Eph. 6:12), and thus testified and confirmed the 
true faith of the truth with his death and blood, and, 
through grace, obtained the crown of everlasting 
glory. 

Concerning this, see a hymn in the Gulden Harp, 
beginning : Tot Leeuwaerden op eenen dagh . 



HANS VAN MONSTER, AND BARTEL, AND OLD JA- 
COB, PUT TO DEATH IN THE CASTLE OF 
BERCHEM, NEAR ANTWERP. 

As it has from the beginning been abundantly 
heard and seen, that the truth is envied and tram- 
pled upon by its enemies and haters, and that its 
pious confessors have had to suffer from them in 
manifold ways ; so, among many other examples, 
it was verified, at a certain time after Mary van 
Beckum and her sister had been offered up at 
Delden, in the case of a faithful brother named 
Hans van Monster, who lay imprisoned for the 
truth, in the castle of Berchem, near Antwerp. And 
since Jesus very earnestly teaches and recommends 
to us the visiting of the sick and imprisoned, in 



482 



MARTYRS MIRROR. 




TWO YOUNG GIRLS LED TO EXECUTION. 



their tribulation (Matt. 25:36; Heb. 13:3), a single 
man named Old Jacob, and another by the name 
of Bartel, moved by the spirit and brotherly love, 
went from Antwerp to Berchem, to comfort their 
brother, according to their ability, in his tribulation. 
When they arrived there, the enemies watched them, 
supposing that old Jacob was a teacher and elder; 
for at that time the blood-thirsty papists had put 
a reward of three hundred guilders upon teachers, 
to be given to any who should deliver them into 
the hands of the executioners; and as old Jacob was 
very eloquent, and could defend himself very ably 
with the word of God, they hoped to earn said 
money by him, in which, however, they failed, as 
Jacob was no teacher. Nevertheless, they kept them, 
and imprisoned them with their fellow-brother; and 
as they together were built upon the immovable 
rock Christ Jesus, they remained steadfast in all 
these tempests; and since no torment could induce 
them to depart from the truth, they were together 
put to death in the castle of Berchem, valiantly 
offering their lives for the truth, and are now wait- 
ing with all the saints of God, the blessed resur- 
rection unto eternal life . Rev. 6:11; 1 Thess. 4:16. 
In the beginning of the conversion of the before- 
mentioned Bartel, and another, named Gerrit, it 
occurred that these two young men were present 
when Mary van Beckum and her sister were offered 
up in the castle of Delden; and they testified that 
they heard Mary van Beckum declare publicly be- 



fore the people, when she was placed at the stake, 
to be burned: "You shall see this stake at which 
I am to be burned grow green, by which you may 
know that it is the truth for which we here suffer 
and die." These two young men, who heard this 
themselves, some time afterwards went of their own 
accord to the stake, and saw it flourish. Terrified 
thereby, they went together to Antwerp, to inquire 
for such people; and having come to an elder by 
the name of Hendrick van Aernem, and Jan Lub- 
berts of B. , they related the above to them. There- 
upon Hendrick van Aernem replied : "I would not 
dare repeat this after you. They said : ' ' Should we 
not tell what we. have heard and seen ourselves?" 
Thus they adhered to their assertion concerning what 
had occurred with regard to Mary van Beckum, 
and, accordingly, lent their ears to the truth, re- 
pented, became converted, and united with the 
church of God. Afterwards Gerrit went to Amster- 
dam, where he resided until his death; but Bartel 
lost his life for the truth, as has been heard. 



TWO YOUNG GIRLS, ABOUT A. D. 



t55°- 



About the year 1550, it happened in the bishop- 
ric of Bamberg, that two young girls espoused and 
received Christ by faith, were baptized upon their 
faith, according to the doctrine of Christ, and aris- 
ing from sin, sought to walk in newness of life with 
Christ. On this account the antichristians sought 



MARTYRS MIRROR. 



488 



to hinder them in this good resolution, and to 
quench their good intention as much as lay in their 
power. They therefore cast these two young lambs 
into prison, where they tortured them with great 
everity, and sought also with other unchristian 
means to cause them to apostatize ; but as they 
were firmly built upon Christ, they remained faith- 
ful and steadfast during the entire trial. Col. 2:7; 
Rev. 2 : 10. Hence, the authorities, who herein 
generally follow the advice of the false prophets, 
condemned them to death ; at which they were joy- 
ful and undaunted. When they were led out to 
execution, their persecutors, by way of reproach 
and mockery, placed wreaths of straw upon their 
heads ; whereupon one said to the other : ' ' Since 
the Lord Christ wore a crown of thorns for us, why 
should not we wear these crowns of straw in honor 
of him? the faithful God shall for this place a beau- 
tiful golden crown and glorious wreath upon our 
heads." Thus these two young branches armed 
themselves with patience, according to the example 
of their Captain Jesus, remained faithful unto death, 
died steadfastly, and obtained, through grace, the 
glorious crown with God in heaven. 

To these girls their adversaries accord the praise, 
that they died quite undauntedly and steadfastly, 
and that they had the true foundation and ground 
of the Christian faith in their Redeemer Christ Jesus, 
whom they openly confessed, and called upon in 
their distress, wherein they steadfastly died with a 
firm hope; so that doubts were entertained among 
their adversaries, as to whether they themselves 
were not in greater error before God, than these 
young girls, though they were Anabaptists. 

He that wishes may read, with regard to this 
account, Johannes Manlius, printed at Frankfort, 
A. D. 1550. 



A LAD OF FIFTEEN YEARS, A. D. 1550. 

At the same time a lad of fifteen years was put 
to death, suffering it with great steadfastness, at 
Leeuwaerden; whose faith is compared to that of 
the aforementioned two young girls put to death 
at Bamberg. See Ondergang, page 11 30, col. 1. 



OF A DECREE FOR THE INTRODUCTION OF THE 
INQUISITION, A. D. 1550. 

It appears that at this time the bitterness of the 
Romish clergy increased and broke forth more and 
more, against those who sought to follow the evan- 
gelical doctrine of Jesus Christ; so that they pre- 
vailed upon the Emperor, through decrees, to revive 
the inquisition over the consciences of the inhabit- 
ants of the Netherlands, which for a time had seem- 
ingly abated, and to indroduce it with greater rigor 
than before ; which was accordingly done in the 
manner prescribed, which caused great dissatis- 
faction and sorrow to the common people of said 
countries. In regard to this, a certain author writes 
thus: 



"Though many severe decrees had been pub- 
lished before at different times, for the oppression 
of the evangelical believers, whereby many thou- 
sands were miserably put to death for the faith, in 
the Netherlands; yet the hatred and ill-will of the 
people increased to an unwonted degree, in the year 
1550, in consequence of the decree in regard to the 
inquisition, issued by Emperor Charles V., at Brus- 
sels, on the 29th of April; for thereby it was de- 
clared, that it was the intention, from that time forth 
publicly to introduce the spiritual inquisition, but 
to have the cruel and bloody mandates nevertheless 
rigorously executed by the secular power." Chron. 
van den Ondergang, page 1129, col. 1, compared 
with Eman. de Met., lib. 1. Pieter Bor., lib. 1. 
Oorspronch der Nederlantsche Beroerten, old edi- 
tion, fol. 5, 6. 

Further Observation. — Though the writer says in 
the sequel, that some magistrates would not publish 
this decree concerning the inquisition, and that 
some, by humble petitions to the Emperor, obtained 
a mitigation; yet it had come so far, that actual 
means were secretly employed to carry out this pur- 
pose, through the inquisitors ; in consequence of 
which, the minds of the people became the more 
agitated and disaffected, so that many emigrated 
from the cities of Brabant, particularly from West 
Flanders. See the authors cited. 



REYER DIRCKS, A BOATMAN, BURNT AFTER DREAD- 
FUL TORTURE, FOR THE TESTIMONY OF JESUS 
CHRIST, AT AMSTERDAM, IN HOLLAND, 
IN THE YEAR 1550. 

At this time, also Reyer Dircks, a pious hero and 
valiant soldier, of Jesus Christ, though of small re- 
pute in the eyes of the world, who gained his liveli- 
hood with a little boat on the river Amstel, enlisted 
under the bloody banner of his Savior, and united 
with the cross-bearing church, contemptuously 
called Anabaptists. Having been with them about 
three years, he virtually experienced that the king- 
dom of heaven suffers violence, and that the violent 
take it by force; inasmuch as he could not enter the 
spacious halls of the blessed palace of God without 
pressing through the strait gate, so that his flesh, 
yea the whole body, remained on the posts, and 
this in the fire, as food for the birds and wild 
beasts. 

He was imprisoned at Amsterdam, in Holland, 
and, though he was most miserably tortured, he 
nevertheless refused to depart from his faith, and the 
promise which he had made to God in baptism. He 
was then condemned to death as a heretic, and very 
cruelly executed with flaming fire. 

The foregoing may be clearly seen from the fol- 
lowing sentence, which was read on the day of his 
death, in the court at Amsterdam, by the ecclesias- 
tical rulers. 

Sentence of Death of Ryer Dircks. 

Whereas Ryer Dircks, boatman, citizen of this 
city, did, about three years ago, embrace the doc- 



484 



MARTYRS MIRROR. 



trines, errors, sects, and heresies of the Anabaptists, 
and is holding pernicious views with regard to the 
sacraments of the holy church, contrary to the holy 
Christian faith, the ordinances of the holy church, 
and the written laws and decrees of his Imperial 
Majesty, our gracious lord, and, moreover, persists 
in his errors and heresies, notwithstanding the in- 
struction given him in the true faith ; therefore, my 
lords of the court, having heard the demand made 
by my Lord the Bailiff, in the name of his Imperial 
Majesty, concerning the aforementioned Ryer 
Dircks, as also his confession, and having duly con- 
sidered the circumstances ol the case, condemn said 
Ryer Dircks, pursuant to the aforesaid decrees, to 
be executed with fire by the executioner; and, fur- 
thermore, declare his property confiscated for the 
benefit of his Imperial Majesty, as Count of Holland, 
without derogation and prejudice to the privileges 
of this city. 

Thus pronounced, and committed to the execu- 
tioner for execution, this sixteenth day of August, 
A. D. 1550, in the presence of the Bailiff, all the 
burgomasters, and all the judges, with the exception 
of Jan Dunen. 

Ryer Dircks was examined by torture the ninth 
of July, A. D. 1550. 

Extracted from the book of criminal sentences, 
in the keeping of the secretary of the city of Am- 
sterdam. N. N. 



A SMITH AT KOMEN, A. D. 1551. 

In or about the year 1551, a smith was appre- 
hended for the divine truth, at Komen, in Flanders. 
He freely confessed his faith, and as he would not 
depart from it, he was sentenced to death in two 
ways, namely, if he recanted, he was to be executed 
with the sword ; otherwise to be burned alive. To 
this end, two-fold preparations were made; but see- 
ing the multitude, and fearing trouble, the authori- 
ties kept the brother in prison. Hence, some 
climbed to the top of the prison and broke through 
the roof, to see what was being done with the 
doomed man. At last, one knocked at the door of 
the prison, desiring to know whether the brother 
was alive or dead. Having been admitted, he imme- 
diately returned with blood on his hand, which he 
showed to the people, saying : ' ' He is dead ! He 
is dead!" The dead man was then brought out on 
a ladder, with his head lying between his legs, and 
the ladder placed upon the wall of the churchyard, 
where the priest made a long speech (a sermon 
probably), saying among other things, that he had 
renounced his heretical belief, and re-accepted the 
Roman church and her saving faith ; and ' ' holding 
now a good resolution," said he, "he was instantly 
executed, lest he might fall back into his old error." 
But it was firmly believed that the priest slandered 
the dead man, and this the more so, since after re- 
lating the sentence, he said that he obstinately 
adhered to his previous confession. Thus God con- 
strains the wicked, in the telling of their lies, them- 
selves, unawares, to reveal the truth of the matter. 



GILLIS AND ELIZABETH, A. D. 1551. 

On the 2 1 st of July, A. D. 1551, two pious Chris- 
tians, a brother by the name of Gillis, and a sister 
named Elizabeth, were sentenced to death as here- 
tics, pursuant to the imperial decree, at Ghent, in 
Flanders.. They were not led forth to death at the 
usual time, but at 1 o'clock in the afternoon. Hav- 
ing ascended the scaffold, they prayed to God. In 
the meantime, the executioner unlaced the gown ot 
Elizabeth, which, when she arose, fell down, so that 
she stood there in her shift and linen trousers, which 
the executioner, by way of mockery, had made her 
put on. Feeling greatly ashamed on this account, 
she immediately went to the stake, and then said : 
"I thank thee, O Lord, that I am worthy to suffer 
for thy name. I now stand at the touchstone, at 
which God's elect are tried. O Lord, strengthen 
me, and delay not." 

Gillis said : " Dear sister, be patient in your suffer- 
ing, and comfort yourself in God; he will not forsake 
you." 

' ' O dear brother, ' ' said she, ' ' I will never depart 
from him." 

Gillis then cried: "O Lord, forgive them their 
sins, who inflict death upon me ; for as they do not 
know thee, they know not what they do." 

Finally they cried out : " O heavenly Father, 
into thy hands we commend our spirits." And 
thus, through fire, they died a blessed death well 
pleasing unto God. 



JORIS, WOUTER, GRIETGEN AND NAENTGEN, IN 
THE YEAR I55I. 

On account of the severe and great persecution 
which was carried on everywhere in the Netherlands, 
against the true Christians, lour pious believers, 
among others, named Joris, Wouter, Grietgen and 
Naentgen, fled, in the year 1551, from Lier in Bra- 
bant, to Ghent in Flanders. They had not resided 
long in the latter place when they were betrayed by 
a Judas, and brought prisoners from their houses to 
the castle of the count, where they joyfully thanked 
God, and sang praises to him, because they were 
counted worthy to suffer for his name. When as- 
sailed by the monks and other sophists, they freely 
confessed their faith, from which no subtiety could 
turn them; but they valiantly withstood, with the 
truth, the seducers who sought to murder their 
souls, and were then condemned to death by virtue 
of the imperial mandate, because they had aposta- 
tized from the Roman church, contemned infant 
baptism, and had been baptized upon faith. They 
were sentenced to be burned at the stake without 
being strangled. They thanked the lords, and 
Grietgen said : ' ' My lords, save three stakes ; we 
can all four die at one; for we are spiritually of one 
mind." Rom. 12: 16. They were joyful in the Lord, 
and thanked God greatly. Naentgen said: "This 
is the day for which I have longed so much." 
Eight monks then came, to torment, them; how- 
ever, they did not accept their advice, but Grietgen 
said : ' ' Take off your long robes and teach your- 



MARTYRS MIRROR. 



485 



selves, before you undertake to teach others." They 
were led to death like sheep to the slaughter, the 
monks accompanying them, to whom they said : 
"Stay back; let us in peace, for we know you well, 
and do not wish to hear you." 

Having ascended the scaffold, Joris said to the 
people: 'Be it known to you, that we do not die 
for theft, murder, or heresy." At this the monks 
became enraged, and contradicted it. 

They then fell upon their knees, prayed to God, 
and arose and kissed each other with the kiss of 
peace. But when they with glad countenances ad- 
dressed the people, the monks, to hinder them, 
went and stood before them ; but one of the people 
cried out : " You furious antichristians, stand back, 
and let them speak." 

Wouter said : ' ' Citizens of Ghent, we suffer not 
as heretics or Lutherans, who hold in one hand a 
beer-mug, and a testament in the other, thus dis- 
honoring the word of God, and dealing in drunken- 
ness; but we die for the genuine truth." The execu- 
tioner then hung each of them by a rope to a stake, 
but did not strangle them. They then strengthened 
each other, saying : ' ' Let us fight valiantly, for this 
is our last pain ; hereafter we shall rejoice with God 
in endless joy." Matt. 25:23. As they were hang- 
ing in pain, before the fire was kindled, Joris fell 
through the rope, and Wouter cried : "O brother, 
be of good cheer !" " O Lord !" exclaimed Joris, 
"in thee do I trust; strengthen my faith." Luke 
17:5. The fire then commenced to burn, and they 
cried out : " O God Father, into thy hands we 
commend our spirits." Thus they offered up their 
sacrifice according to the will of the Lord, and their 
faith was tried like gold in the fire, and found 
and so accepted of God. 



steadfastly offering up soul and body to God, as a 
burnt sacrifice. 



CATHARINE BURNED AT THE STAKE, A. D. 1 55 1. 

Eight days after the sacrifice of the preceding 
persons, a woman named Catharine was also sen- 
tenced to the fire. While yet in prison, she was 
greatly tormented by the monks, in order to make 
her apostatize, but she said : " I stand so firmly to 
my faith that for it, to the honor of God, I will suf- 
fer myself to be burned at the stake. What would 
you do for your faith? not much, I think. Hence 
repent, before you be brought to shame. ' ' 

Having been sentenced to be burned alive, and 
on her way to death, she was saluted by a brother. 
When she arrived on the scaffold, her hands were 
untied at her request. She then knelt down, and 
prayed fervently to God for strength, which he also 
gave her ; for when she had arisen, and was tied to 
the stake, she boldly said: "I am. put to death 
for the truth's sake; whatever you are able to 
inflict upon me, I am freely ready to suffer." A 
seducer then came up, to comfort and strengthen 
her, as he said, but she replied : "Be still, I am 
tired of your tormenting ; forbear comforting me, 
and comfort yourself; for he whose name I suffer, 
shall now be my comfort. ' ' 

Thereupon, calling with a firm confidence upon 
God, she was burned alive in the sight of all men, 



BROTHER JOHN BAIR, of LICHTENFELS, A. D. 1551. 

In the year 1528, on the Wednesday after All- 

j saints-day, Brother John Bair of Lichtenfels, was 

J apprehended for the faith and the divine truth, and 

! was confined for twenty-three years in a tower at 

i Bamberg, in Franconia, on account of his constancy, 

as is seen from the following letter, written by him 

from there to the elders of the church. It reads 

thus: 

"Dear brethren, I have received the writing 
tablets and the account of the doctrine and faith 
of our religion, as also six candles and pens: but 
most important, the Bible, I did not receive, as is 
written in the fore part of the tablets ; but it is 
: my request, that you will send it to me, if it can 
still be found ; for I would like to have it above 
all things; if it can be according to the will of God ; 
for I am sadly in want of it, and suffer great hunger 
and thirst for the word of the Lord these many long 
years. To God and his church I make this com- 
plaint; the days of my miserable imprisonment are 
twenty years, wanting eight weeks; the Wednesday 
after All-saints-day will be the anniversary. I John 
Bair of Lichtenfels, the most miserable of the miser- 
able, and the most forsaken of the forsaken, captive 
in Jesus Christ our Lord, again make the complaint 
to God and his angels, and to all his laborers and 
churches. Now, my most dearly beloved brethren 
and sisters in the Lord, pray to God for me, that he 
will deliver me from this peril and great distress, a 
distress which is unspeakable ; this God knows, and 
I poor man, and you know it with me. Adieu." 

Written at Bamberg, in a dark dungeon, in the 
year 1548. _ 

After this writing, he remained in prison three 
years longer, that is, twenty-three years in all ; 
when, -in the year 1551, he cheerfully fell asleep 
in the Lord, in his prison, and obtained the mar- 
tyr's crown. 



JEROME SEGERS, WITH HIS WIFE LIJSKEN DIRCKS, 
AND BIG HENRY, A. D. 1551. 

In the year of our Lord 1551, Jerome Segers, 
with his wife Lijsken Dircks, and Big Henry fell 
into the hands of the tyrants, for the testimony 
of Jesus, at Antwerp in Brabant. They suffered 
many severe torments and sharp examinations, but, 
through the grace of God, endured them all. And 
as they, through faith, were so firmly bound to their 
Captain Christ Jesus, that nothing could induce them 
to apostatize, they brought Jerome Segers and Big 
Henry to the slaughter, on the second day of Sep- 
tember, A. D. 1 55 1. Both, each at a stake, surren- 
dered their bodies in great steadfastness to God as a 
well pleasing sacrifice. Lijsken Dircks, the wife of 
Jerome Segers, who was pregnant, was (after her 
delivery) thrust into a bag^early in the morning, 
between three and four o'clock, and murderously 



486 



MARTYRS MIRROR. 



thrown into the Scheldt and drowned, before people 
were up. Nevertheless; there were some that saw it, 
who testified to her firm and steadfast faith unto 
death. They now rest together under the altar. 
Read the following beautiful letters written by them, 
which attest their strong faith, firm hope and ardent 
love to God and his holy truth. 



A LETTER FROM JEROME SEGERS, WRITTEN IN THE 

PRISON AT ANTWERP, TO HIS WIFE LIJSKEN, 

WHO WAS ALSO IMPRISONED THERE, 

A. D. 1551. 

Always fear God. 

In narrow prison walls I lay, well guarded and confined ; 
Because for Christ I testified, sore troubles I did find ; 
But it cometh from the Lord, 
Who to me doth strength afford. 

Grace, peace, joy, gladness, consolation, a firm 
faith, and good assurance, together with an ardent 
love to God, I wish to you, my most beloved wife, 
Lijsken Dircks, whom I wedded before God and 
his holy church , and thus took to wife, according to 
the command of the Lord; may consolation, glad- 
ness and joy be increased and multiplied to you my 
dear wife. 

I earnestly pray the Lord, that he will comfort 
you, and remove from you that which is too griev- 
ous. I well know, my chosen lamb, that you are in 
great sorrow on my account ; but lay aside all sorrow, 
and look to Jesus the Captain and Finisher of our 
faith, and let us henceforth walk in all righteousness 
and holiness, as children of peace, and let us make 
good use of the time of grace, and consider what 
great mercy the Lord has shown us. O my dear 
wife, remember how faithful a God we serve; he will 
not let us be confounded. Remember how faithfully 
he led the children of Israel with an outstretched 
arm, from Pharoah's house of bondage, and out of 
Egypt, through the Red Sea, and remember how 
they had to prepare themselves, before they could 
go out, and how they did eat the paschal lamb with 
unleavened bread. They had to eat the paschal lamb 
standing, and the unleavened bread which they had, 
they bound up in their clothes, and began to go out 
to the wilderness. And the angel of the Lord went 
before them, by day in a pillar of cloud, and by 
night in a pillar of fire, and thus he gave them light. 
But when they were closely pressed by Pharaoh and 
his host, the people began to murmur against Moses; 
for they had not firm confidence in the Lord, that 
he would lead them out. But the Lord told Moses, 
what he would do, and how he would show his 
. power on Pharaoh and his host; and he commanded 
Moses, to take the rod and smite the sea; and when 
Moses smote the sea, it dried up, and the waters 
were divided, and stood like walls to the right and 
to the left, so that they went through the sea on dry 
ground. Pharaoh followed with his host, and was 
drowned, with all his lords and people; but Israel 
passed through unharmed, and praised and thanked 
God, that he had delivered them from Pharaoh's 
house of bondage. But they were not yet in the 



promised land; they came into the dreadful wilder- 
ness, where there was no bread. The bread which 
they had brought from Egypt, was but a small 
quantity; it was the unleavened dough which they 
had bound up in their clothes, when they left 
Egypt. Then they were troubled, because they had 
nothing to eat; but the Lord fed them with bread 
from heaven. 

So also, my most beloved wife, we have not 
gained all, when we have confessed the truth, sep- 
arated ourselves from the world, and renounced all 
lusts and desires; but we must also fight against the 
enemies, that is, we must here contend against em- 
perors and potentates, and the princes of this world. 
We must suffer in this world; for Paul has said that 
all that will live godly in Christ Jesus shall suffer 
persecution. 1 Tim. 3:12. We must overcome the 
world, sin, death and the devil, not with external 
swords or spears, but with the sword of the Spirit, 
which is the word of God, and with the shield of 
faith, wherewith we shall be able to ward off all 
sharp and fiery darts of satan, and with the helmet 
of salvation on our head, and with the breastplate 
of righteousness, and our feet shod with the prepa- 
ration of the gospel. If we are thus strengthened 
with these weapons, we shall get through the wil- 
derness with Israel, and overcome and withstand all 
our enemies: they shall be confounded, who fight 
against the truth. 2 Tim. 3:8. Now, when the 
children of Israel were out of the wilderness — the 
dreadful and horrible wilderness, where the serpents 
spewed fire, — after they had been wandering forty 
years through it, had passed through so many dan- 
gers, and taken so many cities and countries on 
this side of Jordan; they nevertheless were not yet 
in possession of the promised land, for they had not 
yet crossed the Jordan; however, the Lord showed 
Moses the promised land from afar. O my dear 
wife, I have also seen the promised land from afar; 
I hope soon to come into the beautiful city of which 
John writes; which is greatly adorned; her founda- 
tions are twelve precious stones, and her walls and 
streets are of pure and clear gold; and the city has 
twelve gates, each gate of one pearl; and there is no 
night there, for the Lord her God lightens her. 
Rev. 21. And the Lord told Moses, that he should 
not lead the people into the promised land; but 
Joshua brought them into it, and the Lord led them 
over Jordan dry-shod, and commanded them to 
keep his commandments and laws, and he should 
drive out their enemies from before them. But when 
they transgressed his commandments and laws, the 
Lord delivered them into the hands of their enemies, 
so that they were defeated by them . After they had 
passed over Jordan, they still did not have the 
promised land, which flowed with milk and honey; 
but they had to take it by sheer force, destroy all 
their enemies, and burn the cities with fire. So must 
also we take the promised land by force; for Christ 
says that the kingdom of heaven suffers violence. 
Not until now have I known what it is to contend; 
no one knows it better than he who has tried it, such 
is the subtlety with which they come to seduce us. 

Know, that I received your letter through my 
mother. I read it with tears. I thank you, that you 



MARTYRS MIRROR. 



487 



so affectionately comfort me thereby, and I rejoiced 
when I heard that you are so well contented. 

Let me inform you, my chosen and beloved 
wife Lijsken, that I have been before the margrave. 
He had with him two Dominicans, two judges, and 
the clerk of the criminal oourt. He asked me 
whether I had changed my mind yet, and added 
that he had prevailed upon these two good men 
or lords, to try and win my soul, if I would repent. 
I replied that I would not forsake my faith, since it 
was the truth. They then asked me what my faith 
was, I said to the monks: "Ask the Margrave, I 
have confessed my faith to him; ask him." They 
tormented me much, but I would not tell them any- 
thing. They asked whence I knew that it was the 
truth — whether God had spoken orally with me. 
When they could get nothing else out of me, my 
confession was read, namely, that I had no regard 
for the sacrament. I said: "No, it is nothing more 
than a god of bread." The priests were angry, be- 
cause I thus despised their god. They all wished 
to talk with me. I said : " I will not hear you, nor 
talk with you ; but let my brother come here to me, 
and I will talk with you, and confess our faith." 

They then asked me whether I was not strong 
enough in my faith, since I appealed to my brother. 

I replied : " Yea, my faith is strong enough ; but 
that you may not pervert our words. ' ' 

They then said : ' ' We shall not pervert your 
words. ' ' 

I said : "I know you and your roguery well." 

The Margrave said : "It shall be granted to 
you." 

I understood him to say, that he should bring a 
Bible with him. 

The priests said that when the children are bap- 
tized, they then have faith. 

I laughed at it, and said : "Why then do you not 
go into Turkey, and baptize the Turks ; if thereby 
men become believers, as you say, they would all 
become believers." 

They replied : ' ' Though the Turks should be 
baptized, they would still remain Turks. ' ' 

They importuned me greatly, to apostatize, and 
become a child of the Roman church. And the Mar- 
grave and the judges felt such unrighteous compas- 
sion for me, that they said : "If your life should be 
spared, and you should repent and become a good 
child of the Roman church, I should have good 
hopes of you ; for you have been brought to this in 
your youth and innocency. I well know by whom 
(he meant Jelis of Aix-la-Chapelle) ; and because 
you descended from such good parents, and your 
mother is almost dead with grief." 

I replied : "Though the door should stand open, 
and you should say: Go, only say: I am sorry; I 
should not go ; for I well know that I hold the 
truth. ' ' 

The Margrave then said : "I shall cause you to 
be burnt alive, if you will not hear." I laughed 
again, and said: "All that you inflict upon me for 
my faith, I will willingly suffer." He said: "His 
wife is the greatest heretic in the city. ' ' 

I cannot thank the Lord enough for all the great 
strength and power which he gives me in this dis- 



tress. I perceive now, that the Lord is with us ; for 
he helps us so faithfully out of all distress (Psalm 
91 115); he is such a faithful Captain, he gives his 
servants such courage and strengthens them, that 
they are not afraid (Job 5 : 22); they neither fear nor 
tremble, because of the great love which they have 
to their heavenly Father: for Paul says: "Who 
shall separate us from the love of God ? shall trib- 
ulation, or distress, or persecution, or famine, or 
nakedness, or peril or sword ? As it is written, For 
thy sake we are killed all the day long ; we are ac- 
counted as sheep for the slaughter. Nay, in all these 
things we are more than conquerors through him 
that loved us. For I am persuaded, that neither 
death, nor life, nor angels, nor principalities, nor 
powers, nor things present, nor things to come, nor 
height, nor depth, nor any other creature, shall be 
able to separate us from the love of God, which is in 
Christ Jesus our Lord ■' ' Rom. 8 : 35 — 39. 

Therefore, my most beloved wife Lijsken, redeem 
the time; be patient in tribulation, continue instant 
in prayer, and look constantly to the beautiful 
promises that are promised us everywhere, if we 
persevere unto the end. And let us guard well the 
treasure; for we have this treasure in earthen vessels 
(2 Cor. 4 : 7), and cannot conceal it ; it breaks out 
everywhere; i<*is far too precious to be hid. We 
rejoice greatly in this treasure, which treasure is our 
faith, hope, and love ; and these will not leave us 
destitute, even though they put us singly into dark 
dungeons, separated from one another. The treas- 
ure is of such a nature that it will not be hid ; one 
calls to the other, and so pours out his treasure, 
that it may be seen. We are so cheerful, eternal 
praise and thanks be to the Lord ! we call, we sing 
with each other, we have such joy in comforting and 
strengthening each other ; the Lord gives us such 
strength and power, that we cannot thank him suf- 
ficiently for the great grace which he shows us. 
Mai. 3:16. "For which cause we faint not; but 
though our outward man perish, yet the inward 
man is renewed day by day. For our light afflic- 
tion, which is but for a moment, worketh for us a 
far more exceeding and eternal weight of glory; 
while we look not at the things which are seen, but 
at the things which are not seen." 2 Cor. 4 : 16 — 18. 

Hence, my dear wife, cease not to serve the Lord 
thy God with the whole heart, and to follow his 
footsteps ; " For we know that, if our earthly house 
of this tabernacle were dissolved, we have a building 
of God, a house not made with hands, eternal in the 
heavens. For in this we groan, earnestly desiring 
to be clothed upon with our house which is from 

heaven not for that we would be unclothed, 

but clothed upon for whilst we are at home 

in the body, we are absent from the Lord." Mark 
12 : 30; 1 Pet. 2:21; 2 Cor- 5 : 1, 2, 4, 6. 

Therefore, my dear wife, give diligence that you 
pass the time of your sojourning here in fear and 
trembling (1 Pet. 1 : 17) ; not with such fear and trem- 
bling as that we should fear the world, and tremble 
before it, because they rage so against us ; but we 
are to fear and tremble before the Lord, so that we 
shall keep his commandments and statutes, and 
thus pass the time of our sojouring here in the fear 



488 



MARTYRS MIRROR. 



of the Lord, and receive the end of our faith, even 
the salvation of our souls ; then shall we rejoice for- 
ever with the Lord, and go to meet him in the res- 
urrection of the dead. Is. 51 : 1 1 ; Philip. 3:11. There- 
fore do not fear the world ; for the very hairs of your 
head are all numbered ; they have no power, except 
it be given them from above. Matt. 10:30; John 
19:11. And Christ says : Be not afraid of them that 
kill the body; but fear him, who after he has killed 
the body has power to cast the soul into hell ; there 
shall be weeping and gnashing of teeth, and their 
worm shall not die, and they shall have no rest day 
nor night. Luke 13:28; Is. 66:24; Rev. 14:11. 
May the Almighty, eternal and strong God so 
strengthen and comfort you with his blessed word, 
that you will remain faithful unto the end, and you 
shall also come under the altar to all the dear chil- 
dren of God, where all tears shall be wiped from our 
eyes. Rev. 2:10; 6:9; 21:4. There all tribulation 
will have an end, and there shall our vile body be 
glorified, and be like unto the image of his glory. 
Philip. 3:21. Then shall our weeping be turned into 
laughter, and our sorrow into joy (John 16:20); 
then shall we, who for a little while have been de- 
spised and rejected, yea, persecuted and dispersed, 
and put to death with great ignominy, pain and 
reproach, for the testimony of Jesus Christ, triumph 
forever, and live eternally with the Lord. We shall 
be clothed with white robes, as John testifies in his 
Revelation concerning the souls of them that were 
slain for the word of God, and for the testimony 
which they held. And they lay under the altar, and 
they cried with a loud voice, saying, " How long, 
O Lord, holy and true, dost thou not judge and 
avenge our blood on them that dwell on the earth ? 
And white robes were given unto every one of them ; 
and it was .said unto them, that they should rest yet 
for a little season, until their fellow servants also and 
their brethren, that should be killed as they were, 
should be fulfilled. " Rev. 7:9; 20:4; 6:9 — 11. 

O what a glorious people shall we be, when we 
shall be with that great multitude of which Esdras 
writes, and John in his Revelation, says: "I beheld, 
and, lo, a great multitude, which no man could 
number, of all nations, and kindreds, and people, 
and tongues, stood before the throne, and before 
the Lamb, clothed with white robes, and palms in 
their hands; and cried with a loud voice, saying, 
Salvation to our God which sitteth upon the throne, 
and unto the Lamb. These are they which came 
out of great tribulation, and have washed their 
robes and made them white in the blood of the 
Lamb. Therefore are they before the throne of 
God, and serve him day and night in his temple: 
and he that sitteth on the throne shall dwell among 
them. They shall hunger no more, neither thirst 
any more, neither shall the sun light on them, nor 
any heat. For the Lamb which is in the midst of 
the throne shall feed them, and shall lead them 
unto living fountains of waters : and God shall wipe 
away all tears from their eyes." Rev. 7 : 9, 10, 
14 — 17. Esdras also declares of the same multitude: 
"that they stood upon mount Sion, and were 
clothed in white, and that in the midst of them 



stood one taller than all the rest, who gave palms 
into the hands of every one, and set crowns upon 
every one of their heads." 2 Esdras 2:42,43,46. 
And John says: "I saw as it were a sea of glass 
mingled with fire; and them that had gotten the 
victory over the beast, and over his image, and 
over his mark, and over the number of his name, 
stand on the sea of glass, having the harps of God. 
And they sing the song of Moses, the servant of 
God, and the song of the Lamb." Rev. 15:2,3. 
Behold, my dear wife, what glorious promises we 
everywhere find, which God will give to all his dear 
and true children who here faithfully adhere to him, 
who have ended their lives to the praise of the Lord, 
and washed their robes, and made them white in 
the blood of the Lamb. 1 Cor. 2 : 9. 

O my dearly beloved wife, I cannot thank the 
Lord enough for all his great goodness shown to 
me; he gives me such strength and power that I 
cannot express it. O, now I experience that the 
Lord is a faithful helper in time of need; he does 
not forsake those that trust in him, for he that 
trusts in the Lord shall not be confounded. Isaiah 
45:17; Rom. 9:33. He will keep us as the apple 
of his eye; he will deliver us from all the power of 
the devil, and the tyranny of this world; yea, he 
will keep us, that we shall not go into hell, if we 
remain faithful to him unto the end ; for Christ says : 
' ' He that shall endure unto the end, the same shall 
be saved. Matt. 24:13. 

O my dearly beloved wife, continue laithful to the 
Lord unto death; for the crown is not at the begin- 
ning, nor in the middle, but at the end. If you con- 
tinue faithful to the Lord, he will not forsake you ; 
he will give you the crown of eternal life, and lead 
you into his kingdom. Jas. 1:12. He will crown 
you with glory and honor; and will wipe away all 
tears from your eyes. 

Dear Lijsken, if he will wipe away all tears, tears 
must here first be shed. Matt. 5 : 4. He will heal us 
from our sufferings; hence we must first suffer in 
this world. Yea, we must fight and contend against 
ferocious lions, dragons, and bears (Ps. 91:13), yea, 
against the wicked and perverse generations of vi- 
pers (Matt. 3:7) and serpent rulers, and against the 
subtle serpents of this world, and the wicked seed 
of Cain ; for Paul says that we wrestle not against 
flesh and blood, but against the rulers of darkness, 
and the principalities and powers of this world, yea, 
against the spirits that work in the air, which is the 
old serpent and Satan (Rev. 20:2), who, as Peter 
says, walks about as a roaring lion, seeking whom 
he may devour. 1 Pet. 5:8.. Therefore defend your- 
self "diligently, with prayer and supplication to the 
Lord, and hold fast to the doctrine of Jesus Christ 
our Savior, that you may receive the end of your 
faith, even the salvation of your soul. Fight with 
Paul the good fight. Herewith I commend you, my 
dearly beloved wife and sister, to the Almighty, 
eternal and strong God, and to the word of his rich 
grace, that you may be able to stand against all the 
gates of hell. Amen, 



MARTYRS MIRROR. 



489 



A LETTER FROM JEROME SEGERS TO THE BRETH- 
REN AND SISTERS. 

The eternal joy, peace and grace of God the Fa- 
ther; and the unfathomable mercy, favor, and love 
of the Son, our Lord Jesus Christ, who has been 
sent through grace, by God the Father, to the sal- 
vation of all those that are born again with him, 
through his imperishable word or gospel, and do 
his will ; and the deep and unspeakable consolation, 
power, strength, and communion of the Holy Ghost, 
who is sent by both from heaven, to the everlasting 
consolation, joy, and gladness of all true, penitent 
and obedient children of God, who have amended 
their life, and thus have risen with Christ, through 
his gospel, into newness of life. May this only God 
strengthen you all in his eternal truth, and uphold 
you with the mighty word of his grace in all right- 
eousness, holiness and truth unto the end, and keep 
your understanding, and your hearts and minds 
in Christ Jesus. To him be praise, honor, glory, 
might, power, and strength forever and ever. Amen. 

My dearly beloved and chosen brethren and 
sisters, and all lovers of the unfeigned and eternal 
truth, I wish you the true, penitent faith, which 
works by love, and avails before God, and a pure, 
chaste and holy conversation and walk in the fear 
of God, and an ardent love to God our heavenly 
Father, and your neighbor, and to his eternal, clear 
and unchangeable truth. And I pray the Lord for 
you day and night without ceasing, that he will 
open the eyes of your understanding, and enlighten 
your hearts, with knowledge, that you may know 
that it is the truth, and that he will strengthen you 
with his divine word, and confirm you in the faith, 
that you may walk in this truth, in all humility and 
meekness, being a light to all men, and may con- 
tinue steadfast unto the end. I also pray the Lord, 
that he will keep you from all ravening wolves, that 
have gone out from us, and will yet rise up among 
you, who will not spare the flock, and from all false, 
heretical and satanic teachers, who rise up under 
the name of Christ, and come forth in a semblance 
of holiness, as though they were sent by Christ, 
while they have proceeded from and are sent by the 
devil. Acts 20:29; 2 Cor. 11:15. 

Therefore, my dear brethren, be vigilant, watch 
and pray; for it is very necessary; and remember 
after my departure, that I warned you from prison 
against false prophets. Thus, with the help of God, 
I have briefly written to you, and with Peter ex- 
horted you, well knowing that shortly I must put 
off my mortal clothing and sleep with my brethren 
and sisters in Christ. Though you are yourselves 
taught and strengthened in this present truth, I 
nevertheless deem it profitable to admonish you yet 
a little more, if haply thereby some one may be bet- 
tered, edified and strengthened, the name of the 
Lord be praised and thanked, and I be remembered, 
how I have been an example unto you in that which 
the Lord gave me, and have walked among you in 
all humility. Tit. 2:7. 

Hence I admonish you now, my dearly beloved 
brethren and sisters in the Lord, and beseech you 
with Paul, by the mercies of God, that you present 



your bodies a living sacrifice, holy, acceptable unto 
God, which is your reasonable service. And be not 
conformed to this evil, wicked and perverse world, 
but be ye transformed by the renewing of your 
mind, that you may prove what is that good, and 
acceptable, and perfect will of God. Rom. 12:1,2; 
Eph. 5:17. 

O my dear brethren, I earnestly beseech you, 
that you will all amend your lives, and forsake the 
world and its lusts, and will look to the life of 
Christ, how he walked before us; for John says: 
"He that would boast of Christ ought himself also 
so to walk, even as he walked." 1 John 2:6. 

Behold, my dear friends, it is not enough that 
we are baptized in the name of Christ, that we are 
called brethren or sisters of Christ, and bear the 
name of Christians. O no, all this cannot save; for 
John says: "Little children, let no man deceive you: 
he that doeth righteousness is righteous. He that 
committeth sin is of the devil. In this the children 
of God are manifest, and the children of the devil. ' ' 
John 3:7,8, 10. And Christ says: "Ye are my 
friends, if ye do whatsoever I command you." John 
15: 14. Again : " If a man love me, he will keep my 
words and commandments; and he that hath my 
commandments and keepeth them, he it is that lov- 
eth me." John 14:23,21. For John says: "He 
that saith he loveth God, and keepeth not his com- 
mandments, is a liar, and the truth is not in him." 

1 John 2 : 4. And you know that a liar has no part 
in the kingdom of God. Rev. 21:8. Therefore, be 
not Christians with the mouth, nor with the tongue, 
but in deed and in truth. 1 John 3:18. For it is 
utterly in vain to bear the name of Christ, so long 
as we are not conformed to him in word, work and 
thought; for Paul says: "Whom he did foreknow, 
he also did predestinate to be conformed to the im- 
age of his Son, that he might be the first-born among 
many brethren." Rom. 8:29. If he then has called 
and predestinated you, use diligence that you be- 
come conformed to him, so that you may be found 
true Christians in deed when you come into the 
tribulation in which we now are; for though we 
are in it now, to-morrow you may also be in it. 
Therefore watch and pray; for you know neither 
the day nor the hour; and be diligent to please the 
Lord; for we must all appear before the judgment 
seat of Christ; that every one may receive the 
things done in his body, according to that he hath 
done, whether it be good or bad . 1 Thess. 4:1; 

2 Cor. 5:10. 

Now, as the Lord is to be feared, I counsel and 
humbly beseech you, to conform your life to the 
gospel. For, to bear the name of a Christian, and 
to be called a brother, avails nothing; but the ful- 
filling of the commandments of God alone; for I 
have seen many among us who boast of being 
Christians, who love Christ with the tongue, but 
with the deed forsake him (Tit. 1 : 16), which is 
greatly to be deplored ; for they are like counterfeit 
money, which from the outside seems to be good 
gold; but, when brought to the touch-stone, or to 
the fire, it is nothing but copper within. Thus they 
walk among the pious, as though they were true 
Christians; but when the Lord begins to try them 



490 



MARTYRS MIRROR. 



in tribulation, it is seen that all is built upon the 
sand, and that they love their belly more than 
Christ, as appears now in the case of those that are 
in bonds with us; for so long they allowed them- 
selves to be called pious brethren, but now they 
talk differently. Matt. 13:21; 7:26; Rom. 16:18. 

Therefore, my dearly beloved brethren and sisters 
in the Lord, all who desire to offer up an acceptable 
sacrifice to the Lord, take us for an example (Jas. 
5: 10) and be followers of us, and be no longer so 
slothful or lukewarm in love; so that, when you are 
also imprisoned, you will not sorrow because you did 
not lead a better life; for with this the devil tempts 
us night and day. Hence I warn you, out of broth- 
erly love, to take heed to yourselves while you have 
time; for Paul says: "The grace of God that bring- 
eth salvation hath appeared to all men, teaching us 
that, denying ungodliness and worldly lusts, we 
should live soberly, righteously, and godly, in this 
present world, looking for that blessed hope, and 
the glorious appearing of the great God and our 
Savior Jesus Christ; who gave himself for us, that 
he might redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous of good 
works." Tit. 2:11-14; Eph. 5:2. 

Behold, my dear friends, such a people Christ has 
chosen, who are not vain or light-minded, but who, 
by patient continuance in well-doing, seek for eternal 
life; hereunto he has called and chosen us, that we 
should be holy and without blame before him in 
love; for such a holy church he has chosen, which 
has not spot or wrinkle, but that should walk holily 
and unblamably before him in love. Rom. 2:7; 
Eph. 1:4; 5:27. Therefore be holy in all your con- 
versation; since it is written: "Ye shall be holy, for 
lam holy." Lev. 11:45. O see my dear brethren, 
it is time for you to take heed; for the axe is now 
laid at the root of the trees ; every tree which bring- 
eth not forth good fruit shall be hewn down, and 
cast into the fire. Matt. 3: 10. "For not every one 
that saith unto me, Lord, Lord, shall enter into the 
kingdom of heaven; but he thatdoeth the will of my 
Father which is in heaven." Matt. 7:21. For, being 
dead unto sin, and purified by the knowledge of the 
truth, you must not be empty, lest the devil take 
with him the seven spirits and return into you, and 
the last state be worse than the first." Rom. 6:11; 
Matt. 12:45. 

' ' Let not sin reign therefore in your mortal body, 
that ye should obey it in the lusts thereof. Neither 
yield ye your members as instruments of unright- 
eousness unto sin ; but yield yourselves unto God, as 
those that are alive from the dead, and your mem- 
bers as instruments of righteousness unto God;" and 
' 'pray that your flight be not in the winter, neither 
on the Sabbath day;" and be not found in darkness, 
dear brethren, lest that "day should overtake you 
as a thief." Rom. 6:12, 13; Matt. 24:20; 1 Thess. 
•5:4. For if ye do so, ye shall be children of light 
and of the day; for they are not the children of God, 
who boast of the faith, but do not fulfill it with the 
works, for Christ says: "If ye know these things, 
happy are ye if ye do them." John 13:17. For he 
that knows it, and does it not, is likened unto a fool; 
and the servant that knows the will of his lord, and 



does it not, shall be beaten with many stripes. 
Matt. 7:26; Luke 12:47. But those who believe 
with the heart, and do as they believe, are the true 
children of God, and shall also be accounted believ- 
ers in the kingdom of heaven. Hence I counsel you, 
and beseech you with Peter, that, giving all diligence 
you add to your faith, virtue; and to virtue, knowl- 
edge; and to knowledge, temperance; and to tem- 
perance, patience ; and to patience, godliness ; and to 
godliness, brotherly kindness, and to brotherly kind- 
ness, charity. For if these things be in you, and 
abound, they make you that ye shall neither be bar- 
ren nor unfruitful in the knowledge of our Lord Je- 
sus Christ; but an entrance shall be ministered unto 
you abundantly into everlasting life. But he that 
lacketh these things is blind, and cannot see afar off, 
and hath forgotten that he was purged from his old 
sins. 2 Pet. 1:5 — 8, n, 9. Therefore, purify your 
souls in obeying the truth, in true, unfeigned love of 
the brethren, and love one another with a pure 
heart fervently : being born again, not of corruptible 
seed, but of incorruptible, by the word of God, 
which liveth and abideth forever. 1 Pet. 1 : 22, 23. 
Gird up the loins of your mind, be sober and place 
all your hope in God; have fervent love among 
yourselves, and be of one mind; mind not high 
things, but condescend to men of low estate; let no 
corrupt communication proceed out of your mouth 
nor spend your time in vain conversation, which in- 
creases only unto more ungodliness; but speak that 
which is good to the use of edifying that it may 
minister grace unto the hearers: let your speech be 
always with grace, seasoned with salt (Col. 4:6); 
for Peter says: '"If any man speak, let him speak 
as the oracles of God;" (1 Pet. 4:11) that you may 
be an example unto all men ; for Christ says : " Ye 
are the salt of the earth; but if the salt have lost his 
savor, it is thenceforth good for nothing, but to be 

cast out, and to be trodden under foot of men 

Neither do men light a candle, and put it under a 
bushel, but on a candlestick, and it giveth light unto 
all that are in the house." "Ye are the light of the 
world." Let your light so shine before men, that 
they may see your good works, and glorify your 
Father which is in heaven." Matt. 5:13, 15, 14, 16. 
And Peter says: Have your conversation honest 
among the Gentiles ; that, whereas they speak 
evil of you, as of evil doers, they may be ashamed 
that falsely accuse your good conversation in the 
fear of God. 1 Pet. 2:12, 3:16. 

He further says : " He that will love life, and see 
good days, let him refrain his tongue from evil, and 
his lips that they speak no guile : let him eschew evil, 
and do good; let him seek peace and ensue it. 
For the eyes of the Lord are over the righteous, 
and his ears are open unto their prayers: but the 
face of the Lord is against them that do evil." 
1 Pet. 3: 10 — 12. Hence, take good heed, that the 
angry face of the Lord do not look down upon you; 
for in the last day the ungodly shall exclaim; "O 
ye hills and mountains, fall upon us, and cover us, 
that we may not see the angry face of him that sit- 
teth on the throne." Hos. 10:8; Rev. 6:16. And 
Christ says: ' ' Except your righteousness shall ex- 
ceed the righteousnes of the . scribes and Phari- 



MARTYRS MIRROR. 



491 



sees, ye shall in no case enter into the kingdom of 
heaven." Matt. 5:20. Again, except ye be con- 
verted, and become as little children, ye shall not 
enter into the kingdom of heaven." Matt. 18:3. 

See, my dear brethren and sisters, if you are not 
thus humble, give diligence that you become so; for 
Christ's words are no lies; he says: "Many will say 
to me in that day, Lord, Lord, have we not eaten 
and drunk in thy presence? and in thy name have 
cast out devils? But then will I profess unto them, I j 
never knew you: depart from me, ye that work in- 
quity." Matt. 7:22,23; Luke 13:26. And Paul 
says: He that lives after the flesh, shall die. Rom. 
8:13. O friends, there is a great number of you, 
that are like unto asses and mules, which are so ; 
lazy that they have to be urged on with blows and 
kicks. O this is not walking according to love. Lift 
up the hands that hang down, and the feeble knees; 
you have slept long enough, for Paul says: "Awake 
thou that sleepest, and arise from the dead, and ! 
Christ shall give thee light!" Heb. i2:i2;Eph. 5:14. ' 
"If ye then be risen with Christ, seek those things 
things which are above, where Christ sitteth on the 
right hand of God. Set your affections on things 
above, not on things on the earth." Col. 3:1, 2. 

O, my dear brothers and sisters in the Lord, be 
followers of God, as chosen children; and walk in 
love, as he also hath loved us and hath given him- 
self an offering and sacrifice to God for a sweet- 
smelling savor. But fornication, and all unclean- 
ness, or covetousness, let it not be once named 
among you, as becometh saints; neither filthiness, 
nor foolish talking, nor jesting, which are not con- 
venient, but rather giving of thanks. For this ye 
know, that no whoremonger, nor unclean person, 
nor covetous man, who is an idolater, hath any in- 
heritance in the kingdom of Christ and of God. Be 
ye not therefore partakers with them. For ye were 
sometime darkness, but now are ye light in the Lord: 
walk as children of light; for the fruit of the Spirit I 
is in all goodness and righteousness and truth. And 
have no fellowship with the unfruitful works of | 
darkness, but rather reprove them. Ephesians 
.5:1 — 5, 7 — 9, 11. I therefore admonish you, as! 
fellow helpers, for the Lord says: I have heard thee 
in a time accepted, and in a day of salvation have 

1 succored thee: behold, now is the accepted time; ! 
behold, now is the day of salvation. Let us give no 
offense in anything, that the ministry be not blamed; 
but in all things approve ourselves as the ministers 
of God, in much patience, in afflictions, in necessi- 
ties, in distresses, in stripes, in imprisonments, in 
tumults, in nakedness, in perils, under the sword ; 
by pureness, by knowledge, by long suffering, by 
kindness, by the Holy Ghost, by love unfeigned, by 
the word of truth, by the power of God, by honor 
and dishonor, by evil report and good report, as de-.; 
ceivers, and yet true; as unknown, and yet well; 
known; as dying and, behold, we live; as chastened 
and not killed; as poor, yet making many rich; as 
having nothing, and yet possessing all things. 

2 Cor. 6: 1 — 10; 11; 26, 27. 

My dear friends, my mouth is open unto you, 
out of brotherly love, and I humbly beseech you, ' 
let this mind be in you, which was also in Christ Je- 1 



sus, showing such love with the deed among your- 
selves; for this is the message that ye heard from the 
beginning, that ye should love one another; for he 
that loveth not, abideth in death. But whoso hath 
this world's good, and seeth his brother have need, 
and shutteth up his bowels ot compassion from him , 
how dwelleth the love of God in him? My dear 
brethren and sisters in the Lord, let us no longer 
love in tongue, but in deed and in truth. 2 Corin- 
thians 6: 11; Philip. 2:5; 1 John 3:11, 14, 17, 18; 4:8. 
Always remember the poor, and let each give ac- 
cording to his ability, with joy; for God loveth a 
cheerful giver, and Paul says: "He that sheweth 
mercy, let him do it with cheerfulness." Tobit 4:7; 
2 Cor. 9:6; Rom. 12:8. For, consider once, whether, 
if you were as fervent in love, as you have been in 
the world, you would not as easily know to find two 
or three stivers to give to the poor, as you found 
them for drinking or gambling purposes? Not my 
dear friends, that I would burden or oppress you, 
only that each show his love herein, according to 
his weak ability; for you cannot take your posses- 
sions with you. You may take me for an example; 
for they have taken everything, yea, all the money 
we had, and asked us yet whether we did not have 
more. 

It is therefore far better, that you help the poor 
with it, than that the lord* have it, and if you are 
willing to give your life for your brother, how much 
more ought you to assist him with your temporal 
goods ! that it be as it is written : ' ' They that 
gathered much had nothing over, and they that 
gathered little had no lack." 1 John 3:16; Jas. 2:16; 
Ex. 16: 18: And see to it also, that all be done hon- 
estly, that it be as a matter of bounty, and not as of 
covetousness, and that the offering be acceptable 
unto the Lord. For the administration of this ser- 
vice not only supplieth the want of the saints, but 
aboundeth also in many thanksgivings to God. 
2 Cor. 9:5, 12. Hence give diligence, to show your 
love herein, that the Lord may be glorified and 
thanked thereby, and that you may approve your- 
selves in all things as ministers of God. 1 Pet. 4: 11. 
Read what Paul says to the Corinthians; he will 
teach you how to conduct yourselves herein; and I 
humbly beseech you, that when you have read it, 
you will also act according to it; for it is necessary. 

Furthermore, I beseech all of you young married 
people, that you live together in all humility, sim- 
plicity and harmony. Young wives, submit your- 
selves unto your husbands, in the fear of God : and 
you, young men, love your wives as your own 
selves; support and bear them with all humility and 
kindness, and affectionately admonish and instruct 
them with the word of the Lord ; for you know 
neither the day nor the hour when the Lord shall 
separate you. 1 Pet. 3: 1 ;■ Eph. 5: 22: Matt. 25.- 13. 
Take me and my wife for an example, — how soon 
the Lord separated us, to his glory. Hence, live 
together in all humility, so long as the Lord per- 
mits you to be together: for your time is short here, 
seeing the Lord delights to have his chosen with 
him. Job 14:1. And furthermore, I beseech you, 



492 



MARTYRS MIRROR. 



my dear brethren, that you also give diligence to 
get usury (Matt. 25:27); for I trust in the Lord, 
that through seeing and hearing this, many shall 
yet turn to the truth, and I will also do my best 
with those who come here to see me. And gather 
the poor, scattered flock, for which I am greatly 
concerned; for they scarcely know where to go or 
dwell, and are in greater distress than we here. 
Acts 8: 1 — 4. But be of good cheer, my dear breth- 
ren and sisters in the Lord; though we enjoy more 
freedom than you, be patient in your persecution ; 
you shall not have gone over the cities of Israel, 
till the Lord shall deliver you. Matt. 10 : 23. Be 
diligent, therefore, in assembling together, and in 
comforting and admonishing one another with the 
word of the Lord, that love may not wax cold 
among you. Matt. 24:12. 

Thus, admonish and instruct one another in the 
love of God: and I beseech you, not to forget us 
in your prayers, and now and then to write a letter 
to my wife, to comfort her, since she will be con- 
fined a long time yet. I would further tell you, that 
I am in great joy, and cannot sufficiently praise and 
thank my Lord day and night, for his great love 
shown us, in that he has made both of us worthy 
to suffer for his name; and for the power and 
strength he shows in us, and for his promises given 
us; for this is the hour for which I so long prayed 
the Lord, not considering myself good enough, that 
I should be worthy to suffer for his name. There- 
fore I am so rejoiced, because my hour is come, 
that I shall be delivered from this flesh. 

Thus strengthen yourselves in the love of God, 
looking for the mercy of our Lord Jesus Christ unto 
eternal life. Now unto him that is able to keep you 
from falling, and to present you faultless before the 
presence of his glory with exceeding joy, to the 
only wise God our Savior, be glory and majesty, 
dominion and power, both now and ever. Amen. 
Greet one another with a holy kiss of peace. Jude 
21, 24, 25; 1 Cor. 16:20. 

Let all the friends hear this letter; for I have 
written to you out of brotherly love, and am sorry 
that I can write to you no more. I commend you 
all to the Lord. Salute G. S. H. D. in the Lord— 
whom I sincerely love, — and also all brethren and 
sisters in the Lord. Receive this brief admonition 
in good part (Heb. 13:22); for my spirit impelled 
me to admonish you a little. 

Written in prison, by me, Jerome Segers. 



A LETTER FROM JEROME SEGERS, WRITTEN TO HIS 
WIFE LIJSKEN DIRCKS. 

The grace and mercy of God the Father, the 
loving kindness and love of the Son, and the com- 
munion and peace of the Holy Ghost, who is sent 
us by the Father, through the name of the Lord 
Jesus Christ, for the consolation and joy of all true 
and faithful children of God, and by whom we are 
impelled, taught and led ; the same keep your 
hearts, understanding and mind in Christ Jesus, to 
the praise and glory of the Father, to the salvation 
of your afflicted soul, and to the edification of all 



brethren and sisters that fear and love the Lord; 
to this only wise God, be glory, honor, power and 
strength, for ever and ever. Amen. 

I wish to you, my dear wife, a true, genuine, 
godly love, a true, unfeigned, penitent faith, which 
works by love, a firm hope and confidence in God, 
and a firm steadfastness in your faith towards God 
the Father, and the Lord Jesus Christ. To him 
I commend you, and to the word of his grace; and 
since I cannot converse orally with you, my dear 
wife Lijsken, I have, with the help of God, written 
to you a little from the word of the Lord; for though 
we are absent from each other in the flesh, yet are 
we present in the Spirit; for I remember you day 
and night in my prayers, beseeching the Lord to 
strengthen you with his Spirit of truth, since I well 
know that you will have much conflict yet, before 
you will be released; and I also know that you will 
be greatly tempted by the cunning foxes and raven- 
ing wolves, yea, which are much more lions and 
dragons; yea, a generation of vipers, who will not 
spare your soul, but destroy, devour and murder it. 

Hence Paul says: "Beware lest any man spoil 
you through false philosophy and the sleight of men, 
whereby they lie in wait to deceive. ' ' Col. 2:8; 
Eph. 4: 14. Yea, Christ himself has warned us in 
this respect, saying that in the latter days many 
false prophets, and many false Christs, shall arise, 
insomuch that, if it were possible, they should de- 
ceive the very elect; but this is impossible: for the 
Lord preserves them with his strong arm, so that 
the gates of hell cannot harm them. Matt. 24 : 24; 
16:18. Yea, Paul says: "That in the latter times 
some shall depart from the faith, giving heed to se- 
ducing spirits, and doctrines of devils ; forbidding 
to marry, and commanding to abstain from meats, 
which God hath created." 1 Tim. 4:1,3. And: 
Let no man deceive you with vain words: for be- 
cause of these things cometh the wrath of God upon 
the children of disobedience. Eph. 5:6. Christ has 
also warned us of the doctrine of the Pharisees; yea, 
of those who come in sheep's clothing; for inwardly 
they are ravening wolves. Ye shall know them by 
their fruits. Matt. 16:6; 7:15, 16. Even as Paul 
says : Marvel not, that the ministers of antichrist 
will transform themselves into ministers of God; 
since Satan himself can transform himself into an 
angel of light; for they come in a feigned holiness, 
and will speak lies. 2 Cor. 11 : 14, 15. 

Therefore see, my most beloved lamb, how faith- 
fully Christ and his apostles have warned uS of the 
false and subtle serpent, that we should not suffer 
ourselves to be deceived by the old serpent, which 
is the devil and Satan, who seeks nothing but to 
bring our souls into everlasting damnation; even as 
Peter says that he walks about us as a roaring lion, 
seeking whom he may devour; him resist with a 
firm faith. Rev. 12:9; 1 Peter 5:8. Therefore I 
beseech you, my dear wife, from the bottom of my 
heart, since we are so faithfully warned of the false 
prophets, who have nothing but the doctrine of 
devils, and seek nothing but to ruin and devour 
souls: therefore I beseech you once more, not to 
hearken to them, and to have nothing to do with 
them; for Paul says: "Have no fellowship with the 



MARTYRS MIRROR. 



493 



unfruitful works of darkness, but rather reprove 
them." Eph. 5:11. Yea, John says that he that 
has not the doctrine of Christ, has not God. 
2 John 9. And Paul says: "Though an angel from 
heaven preach any other Gospel unto you than that 
which I have preached unto you, let him be ac- 
cursed." Gal. 1.8. If they then have not God, and 
have nothing but a false, heretical, accursed and 
devilish . doctrine, how can they teach us anything 
good? Therefore Christ and his apostles have so 
faithfully warned us, that we should not suffer our- 
selves to be deceived by the cunning foxes, and 
subtle philosophy and craftiness ; for there shall 
never any other foundation be laid, than that is laid, 
namely Christ, upon whom you have founded and 
built; and no other Gospel may be preached, than 
that which is preached, in which you believe, and 
for the testimony of which you are also in bonds. 

Hence, I beseech you, my dear wife Lijsken, by 
the mercies of God, constantly to have the word of 
the Lord before your eyes, and not to suffer your- 
self to be moved from your faith, by the sleight of 
men, whereby they lie in wait to deceive you; for 
I know that you will suffer much temptation yet. 
Therefore, my most beloved, look not unto men; 
for cursed is the man, says the prophet, that trusteth 
in man; yea, the fear of man bringeth a snare, says 
the wise man. Jer. 17:5; Prov. 29:25. And re- 
gard not the torture of flesh and blood; for this is 
the heat of the sun, yea, the storms by which the 
work of the Lord is tried. Matt. 13:6; 7:25. Hence 
confess Christ now, and he shall confess us before 
his heavenly Father; for he will try the third part 
with fire, as gold in the furnace, and all that remains 
shall be found pure gold. Matt. 10:32; Zech. 13:9; 
1 Peter 1:7. You have partly passed through the 
trial, and have remained steadfast in it, eternal 
glory, praise, and honor to the Lord, and may the 
gracious Lord strengthen you, that as you have 
commenced, you may be found pure gold before 
God and all his church. 

Thus, my most beloved, continue steadfast in 
the doctrine of Christ; for now is the day of which 
Christ spoke, that we should be brought before 
lords and princes, for a testimony to his name, and 
that we should be rejected by all men ; but he that 
shall endure unto the end, the same shall be saved. 
Matt. 10:18; 24:13. And Christ says: "If they 
have persecuted me, they will also persecute you; 
and the time cometh, that whosoever killeth you 
will think that he doeth God service. But these 
things have I told you, that when the time shah 
come, ye may remember that I told you of them. 
And these things will they do unto you, because 
they have not known the Father nor me." John 
15:20; 16:2, 4, 3. Behold, my dear wife, thus 
Christ has warned us how they should deal with 
us. Therefore, my dear, fear not, neither despond, 
though you now are confined with Daniel in the 
den of lions; trust in the Lord, and he will preserve 
you, .that they shall not destroy you; he will also 
deliver you from their teeth, that they shall not 
tear you. Forsake him not and he will not forsake 
you; for he says: He that despiseth you, despiseth 
me; he that persecuteth you, persecuteth me; he 



that toucheth you, toucheth the apple of mine eye. 
Luke 10: 16; Acts 26: 14: Zech. 2:8. 

If they then do not persecute us, but the Lord, 
fight valiantly, as a pious soldier of Christ, and con- 
tend for his glory. And even as he fought unto 
death, so by the grace of God do also you; for Paul 
says, if a man strive for masteries, yet is he not 
crowned, except he strive lawfully. 2 Tim. 2 : 5. 
Therefore, my dear, put on the whole armor of 
God, and be not ashamed to confess his word be- 
fore men, but always remember the words of Christ: 
"Whosoever shall confess me before men, him will 

1 confess also before my Father which is in heaven; 
but whosoever shall be ashamed of me and of my 
words, of him also shall I be ashamed before my 
heavenly Father. For whosoever shall seek to save 
his life shall lose it ; but whosoever loses his life for 
the sake of the Gospel, shall find it. But he that 
loveth aught more than me, cannot be my disciple; 
yea, no man, having put his hand to the plow, and 
looking back, is fit for the kingdom of God. And 
Paul says : It is a faithful saying : For if we be dead 
with him, we shall also live with him; but if we deny 
him, he also will deny us. Eph. 6:11; Matt. 10:32; 
Mark 8 : 38 ; Matthew 16 : 25; 10:37; Luke 9: 62; 

2 Tim. 2.: 11, 12. 

Hence, my most beloved, do not forsake the 
Lord; for we are nothing but dust and ashes, yea, 
nothing but mortal flesh, which must die in Sis- 
honor, but is raised in glory. Gen. 18: 27; 1 Corin- 
thians 15:43. Be patient, therefore, in tribulation; 
for it is the true way, which leads to life eternal, 
which all the saints of God, the prophets and apos- 
tles, yea, Christ himself went, all having to drink 
of this cup. Therefore look not to death, but 
through death, lest another come before you, and 
take your crown. Hence, my most beloved, be 
long-suffering in your tribulation, and patient in 
suffering, and wait for your deliverance, even as 
the husbandman waits for his fruits; for blessed is 
the man that endureth temptation: for when he is 
tried, he shall receive the crown of life, which the 
Lord hath promised to them that love him. James 
1 : 12. For Christ says: "Blessed are they which 
are persecuted for righteousness' sake: for theirs 
is the kingdom of heaven." Matfc 5:10. Behold, 
we count them happy which endure, says James. 
Jas. 5: 11. Christ also suffered for us, leaving us 
an example, that we should follow his steps: foras- 
much then as Christ hath suffered, arm yourself 
likewise with the same mind. 1 Peter 2: 21; 4:1. 
With this agree the words of John, who says that 
Christ laid down his life for us, and that we ought 
also to lay down our lives for the brethren. 1 John 
3:16. 

Hence, be not discouraged, chosen and beloved, 
at their threatening; but praise and glorify the Lord 
in this matter; for Christ says: "Blessed are ye, 
when men shall revile you, and persecute you, for 
my name's sake. Rejoice, and be exceeding glad; 
for great is your reward from my Father which is in 
heaven." Matt. 5: 11, 12. My dear, this is not said 
that we should be sad, but that we should rejoice 
that we are worthy to suffer for his name. Paul 
says : Ye have not received the spirit of bondage 



494 



MARTYRS MIRROR. 



again to fear; but the spirit of adoption, whereby we 
cry, Abba, Father. The spirit itself beareth witness 
with our spirit, that we are the children of God; if so 
be that we suffer with him, that we may be also glori- 
fied together; for the sufferings of this present time 
are not worthy to be compared with the glory which 
shall be revealed in us; for eye hath not seen, nor 
heart known, neither mouth confessed, but God 
alone, what shall be revealed to those that love him, 
and keep his word. Rom. 8:15 — 18; 1 Cor. 2:9. 
And Paul says that it is not enough for you to 
believe in him, but also to suffer for his name. 
Philip. 1 : 29. 

Hence, my most beloved, be a willing bride, and 
prepare for the conflict; for he will not suffer you to 
be tempted above that you are able; but will with 
the temptation also make a way for you to escape. 

1 Cor. 10:13. For though a mother forget her 
child, yet will I not forget thee, says the Lord. 
Is. 49: 15. He will preserve you as the apple of his 
eye. Zech. 2:8. Therefore, fear not men, who 
perish like grass (Is. 51: 12); but valiantly journey 
with Joshua and Caleb to the promised land; wait 
with Noah for the day of the Lord ; for Christ says : 
My sheep hear my voice, and they follow me; but 
the voice of strangers they hear not; and no man 
shall pluck them out of his hand, since it is impossi- 
ble, that the elect of God should be deceived; as 
Paufsays : Who shall separate us from the love of 
God ? Nay, no torments of this world ; "for we 
know that all things work together for good to them 
that love God ; for our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
weight of glory." John 10 : 27 ; Rom. 8:35, 28 ; 

2 Cor. 4:17. Since it is the will of the Lord, I hope 
that this your trial will also be for your good; for 
the Lord has appointed your time, which we cannot 
pass. Hence, fear not, for God is your captain ; he 
is your strength; he is your guide (2 Esdr. 16 176); 
forsake him not; he will not forsake you; trust in 
him, and you shall riot be ashamed (Ps. 31:1), be 
faithful unto death, the crown of life is prepared for 
you. Rev. 2:10. I desire willingly to offer up my 
body to the praise of God, yea, not only my body, 
but if every member, yea, every hair were a body, I 
would, through the power of God, offer them all up 
to the praise of the Lord, in order to obtain his 
promises; for what manner of love the father hath 
bestowed upon us, that we should be called the 
sons of God; therefore the world knoweth us not, 
because it knew him not. "Beloved, now are we 
the sons of God, and we know that, when he shall 
appear, we shall be like him." John 3:1, 2. Yea, 
Peter says that we shall be partakers of his divine 
nature; yea, we shall be where Christ himself will 
be, and shall with him judge all nations; yea, we 
shall follow the lamb whithersoever he goeth; yea, 
we shall sing the new song on mount Sion, and we 
know assuredly that, if our earthly house of this 
tabernacle were dissolved, we have a building of 
God, eternal in the heavens. 2 Peter 1:4; John 
12:26; Matt. 19:28; Rev. 14:4; 2 Esdr. 2:42; 
2 Cor. 5:1. Who would exalt this corrupt, de- 
caying flesh, which is nothing but a heap of" earth, 
over these beautiful promises ! O see, what beauti- 



ful promises Christ has given his own, who remain 
steadfast unto the end; for there is no other way 
to eternal life, than this way; for all righteous souls, 
from the beginning, have had to suffer, and thus 
gain possession of the Kingdom of God. Gen. 4 : 8. 
Hence, my most beloved wife, since there is no 
other way, be a willing bride, prepared to receive 
your bridegroom; and you shall then be crowned 
with praise and honor. 

Thus, my most beloved, I have written a few 
things, with which you may somewhat strengthen 
yourself through the word of the Lord; for Christ 
says : The world shall rejoice, and ye shall be sor- 
rowful; but be of kind cheer; I have overcome the 
world; and your sorrow shall be turned into joy, 
and your joy no man taketh from you; for he that 
worketh in us is stronger than he that is in the 
world. John 16: 20. And John says that our iaith is 
the victory that overcometh the world. 1 John 5 : 4. 
Always remember Lot's wife (Gen. 19:26), and the 
man of God who was slain by the lion, because he 
had eaten bread contrary to God's command, being 
deceived by the false prophet. 1 Kings 13: 1. Thus 
you also, suffer yourself in no wise to be deceived 
by false prophets; but fight with the prophet David 
against Goliath, and you shall devour him like 
bread; for the kingdom of heaven suffereth violence, 
and the violent who remain steadfast take it by 
force; for Joshua and Caleb took the promised land 
by force, and those that were not steadfast, could 
not enter into it. Hence, be not dismayed, though 
you are tried here for a little season; for it is his 
will. Therefore, receive willingly from his hand 
whatever he sends you ; for Paul says : ' ' We know 
that all things work together for good to them that 
love God." Rom. 8:28. For Christ means to show 
his wonderful power and strength in you, against 
the dragons and the generation of vipers, yea, 
against the ravening wolves, who daily resist Christ, 
and fight against you to destroy you. But be bold 
and trust in Christ; he will not forsake you; for he is 
your strength. He cares for you (1 Peter 5:7); he 
is your Protector, by whom you shall overcome 
all your adversaries ; for he shall feed you with the 
bread of life, yea, with the bread of understanding, 
and give you the water of wisdom to drink, and 
shall comfort you in all your tribulation, and impress 
into your heart a firm and steadfast faith, which 
they shall not be able to resist. Sir. 15:3. For he 
who has begun this good work in you, will, through 
his grace and power, also carry out and finish it, to 
his praise, to the salvation of your soul, and to the 
edification of all them that fear the Lord- Philip- 
pians 1:6. To this God, who can deliver you from 
all tribulation, and preserve you from all the snares 
of the devil, and from all false doctrine, be praise, 
honor, power and strength, for ever and ever. 
Amen. 

See, my dear wife, as I can not help you with my 
weeping, or with my blood, I have written a few 
things; to comfort you, and for a memorial or a tes- 
tament, that you may remember me by it, how I 
walked before you; for I hope to seal this letter with 
my blood, namely, that it is nothing but the pure 
truth, for which I desire to lay down my life, to the 



MARTYRS MIRROR. 



495 



praise of the Lord and the edification of all that fear 
him. I pray the Lord that he will let you follow me 
as I through his grace hope to go before you; and I 
trust in the Lord that he will let you follow me thus, 
and have confidence in you, that you will follow me 
thus steadfastly, through the grace of the Lord; and 
I pray the Lord, that he will let the fruit grow up 
to his praise, that it may also be found worthy to 
suffer for his name. Thus I have commended the 
fruit to the Lord, who is more able to preserve you 
and it, than I am. And that the Lord will preserve 
you, I do not doubt. I hope that my blood will be 
the seal of this letter. 

Thus I commend you to the Lord, and to the 
word of his grace, that he will keep you in all right- 
eousness, holiness and truth ; and though we must 
separate here, I know, and firmly trust in the Lord, 
that we shall be together in life eternal; hence, I will 
freely bring my offering. 

O that I might suffer for you; I should gladly 
offer my flesh for you. I am sorry that I can write 
to you no more. I herewith commend you to the 
Lord. Be not solicitous about the child ; for my 
friends will take good care of it, yea, the Lord will 
care for it. Hendrick of Deventer salutes you much 
in the Lord, whom he entreats day and night for 
you, that you may continue steadfast unto the end. 



ANOTHER LETTER FROM JEROME SEGERS TO HIS 
WIFE. 

Grace, peace, heartfelt joy, through the knowl- 
edge of Jesus Christ, be with you, my dear wife 
Lijsken in the Lord. I wish you, my dear wife 
Lijsken, an ardent love to God, and a joyful mind 
to Christ Jesus. Know, that I remember you day 
and night in my prayers, supplicating and sighing 
to God for you; for I am very sorrowful on your 
accouut, because you have to be imprisoned so 
long; and I would fain wish, had it been the will of 
the Lord, that you had been released ; but now the 
Lord has willed it otherwise, because he means to 
try you, and to reveal his power and strength in 
you, against all those who resist the truth. Hence, 
I can do nothing against the will of the Lord, lest I 
tempt him; but I will much rather praise and thank 
him, that he has made us both worthy to suffer for 
his name; for thereto are all his chosen lambs elected; 
for he has redeemed them from among men, as first 
fruits unto God. Rev. 14:4. 

Furthermore, my most beloved, I have greatly 
rejoiced until this hour, praising and thanking the 
Lord for having fitted us for this purpose; but when 
I heard from you, that your sorrow was greater 
than your lips could express, it caused me to weep 
many tears, and grieves my heart; for it is a great 
affliction. And I understood that it is because you 
often told me to depart from Assuerus, which I did 
not do; this has cost me many a tear, and I am very 
sorry; yet I can do nothing against the will of the 
Lord (Rom. 9 : 19), and had it been his will, he 
would have provided a deliverance for us; but he 
has appointed our bounds, which we can not pass. 
Job 14 : 5; Tob. 13:2. Thus, we cannot escape from 



the Lord ; hence let us not be grieved at his work, 
but much rather, as Christ says, let us rejoice and 
be exceedingly glad, for great is our reward in 
heaven ; and as Peter says, we ought to praise and 
glorify God on this behalf. Matt. 5:12; 1 Peter 
4:16. O my dear, this is not said that we should 
sorrow. Be patient, therefore, in your tribulation 
and suffering ; for Paul says that all things work to- 
gether for good to them that love God; hence, I 
have confidence in the Lord, that it will also be for 
your good, that you have to be imprisoned so long. 
Therefore receive willingly at his hand whatever he 
sends you; for he suffers no one to be tempted above 
that he is able. Hence, be a partaker of the suffer- 
ings of Christ; for all that are without chastisement, 
are bastards, and not sons. Heb. 12:8. And James 
says : Blessed is the man that endureth temptation : 
for when he is tried, he shall receive the crown of 
life, which the Lord has promised to them that love 
him. James 1:12. 

Be therefore a follower of Christ, patiently and 
joyfully take up your cross, and follow him with 
gladness, since he has suffered so much for our sal- 
vation; hence let us also suffer for his praise. Since 
our hour has now come, let us joyfully strive for the 
crown of life, which is prepared for us. 

Therefore I pray you, my love, that you will not 
sorrow any longer ; for the Lord will preserve you 
as the apple of his eye; yea, though a mother forget 
her child, yet shall I not forget thee, says the Lord, 
yea, my sheep hear my voice, says the Lord, and 
they follow me, and no man shall pluck them out 
of my hand. Therefore, my most beloved, be con- 
tent, and trust in the Lord; he will not forsake you. 
Moreover,' I learned partly from my sister, that you 
also grieved because you were not more patient 
with me. See, my dear lamb, you have not been 
obstinate towards me, and we have not lived 
together otherwise than we were in duty bound to 
live; why then will you grieve. Be content; Christ 
will not lay it to your charge, for he will not remem- 
ber our sins. I thank the Lord, that you have lived 
so humbly with me as you did. Gladly would I be 
imprisoned for you for a whole year, on bread and 
water, yea, and then die, a tenfold death, if you 
could be released. O that I could help you with my 
tears and with my blood, how willingly should I 
suffer for you; but my suffering can avail you noth- 
ing. Hence, be contented; I will pray the Lord still 
more for you. I have written this letter in tears, 
because I heard that your grief is so very great. I 
pray you, that you will write to me how you are. 
Herewith I commend you to the Lord. 



A LETTER FROM LIJSKEN, JEROME S WIFE, WHICH 

SHE WROTE TO HIM IN PRISON AT 

ANTWERP, A. D. 1 55 1. 

Grace and peace be to both of us from God the 
Father, and the love of the Son, and the communion 
of the Holy Ghost be with us, to the strengthening, 
consolation, joy, and salvation of our souls. 

My beloved husband in the Lord, know that at 
first the time seemed very long to me, because I 



496 



MARTYRS MIRROR. 



was not used to imprisonment, and heard nothing 
but temptations to depart from the Lord. They 
said : Why do you trouble yourself with the Script- 
ures ; attend to your sewing. It seems that you 
would follow the apostles; where are the signs which 
you do? They spake with different tongues, after 
they had received the Holy Ghost. Mark 16:17; 
Acts 2 : 4. And they said : Where is your lan- 
guage which you received through the Holy Ghost? 
But it is sufficient for us, that we have believed 
through their word, as John tells us, where Christ 
says : Neither pray I for these alone, but for them 
also which shall believe on me through their word. 
John 17:20. Herewith I commend you to the Lord; 
the grace of God be with us always. 

Thanks be to God the Father, who had and 
showed such love to us, that he gave his dear Son 
for us; may he give us such love, joy, wisdom, and 
such a steadfast mind, through Christ, and through 
the power of the Holy Spirit, that we may prevail 
against all ravenous beasts, dragons, serpents, 
and all the gates of hell, which are now using great 
subtlety to seize, deceive, destroy, and seduce our 
souls. Well may we therefore humbly pray the 
Lord without ceasing, day and night ; for the de- 
vourer walks about us, seeking whom he may 
devour ; for we are not ignorant of his designs. 
But though they are very crafty, yet the Lord's 
hand is not shortened, in them that love him, and 
do his will ; for the eyes of the Lord are upon those 
that love him, and his ears are open unto their 
cry; but the face of the Lord is against them that do 
evil. Is. 59: 1; Ps. 34: 15, 16. Hence, let every one 
take good heed, that the face of the Lord be not 
against him; for the soul that sinneth, it s'hall die, 
unless he repent before the Lord come. But we are 
not assured of the time when the Lord will come; 
for he shall come as a thief in the night. 1 Thessa- 
lonians 5 : 2. Hence, we may well pray the Lord 
for one another, that our flight be not on the 
Sabbath-day, when we are idle, nor in the winter, 
when we have no fruit on our trees, for every tree 
which bringeth forth not good fruit shall be hewn 
down, and cast into the fire; but every tree that 
beareth good fruit, he shall purge, that it may bring 
forth fruit abundantly. Matthew 24 : 20; 3 : 10; 
John 15:2. The mouth of the Lord also tells 

us : "If any man sin willfully there remaineth 

no more sacrifice for sins, but a certain fearful 
looking for of judgment and fiery indignation, 
which shall devour the adversaries. The law of 
Moses was so strict, that he who transgressed it had 
to die without mercy under two or three witnesses ; 
of how much sorer punishment shall he be thought 
worthy, who hath trodden under foot the Son of 
God?" Heb. 10: 26—29. The Holy Ghost also de- 
clares: " If we be dead with him, we shall also live 
with him ; if we suffer we shall also reign with him : 
if we deny him, he also will deny us : if we believe 
not, yet he abideth faithful : he cannot deny him- 
self. 2 Tim. 2:11 — 13. Seeing we are compassed 
about with so great a cloud of witnesses, let us 
lay aside every weight, and the sin which doth 
so easily beset us, and let us run with patience the 
race that is set before us, looking unto Jesus the 



author and finisher of our faith; who for the joy that 
was set before him endured the cross, despising the 
shame; who threatened not, when he suffered for 
our sins unto the salvation of our souls. Hebrews 
12: 1, 2 ; 1 Peter 2:23. Thus we also, my most be- 
loved in the Lord, to his praise, and to the consola- 
tion of all dear friends. I wish to us both the cruci- 
fied Savior for an everlasting joy and strength. I 
trust to the Lord, who alone is wise, and who has 
given his wisdom only to the simple, the innocent 
and outcasts of this world, that he will comfort us 
till our travail is over. Rev. 12:5. 

My dear husband in the Lord, whom I married 
before God and his church, and with whom they 
say I have lived in adultery, because I was not mar- 
ried in Baal ; but the Lord says : Rejoice, when all 
men shall speak evil of you, for my name's sake : 
rejoice, and be exceeding glad ; for great is your 
reward in heaven. Matt. 5:11, 12. 

Know, that I have wept much, because you were 
grieved on my account, having heard that I said 
that I had often spoken to you about moving away 
from Assuerus, and that you did not do it ; be con- 
tent concerning this, my most beloved in the Lord; 
if it had not so been the will of the Lord, it would 
not have happened ; the Lord's will must be done, 
for the salvation of both our souls, for he will not 
suffer us to be tempted above that we are able. Be 
of good cheer therefore, my most beloved in the 
Lord, and rejoice in him as before, praising and 
thanking him for having chosen us to be imprisoned 
so long for his name, having been found worthy 
thereto; he knows for what end he .has ordered it so. 
Though the children of Israel were a long time in 
the wilderness, yet, had they been obedient to the 
voice of the Lord, they would have entered the 
promised land with Joshua and Caleb. Thus also 
we are here in the wilderness, among these ravening 
beasts, which daily spread out their nets, to catch 
us (Ps. 35:8); but the Lord, who is so strong, 
does not forsake his own, who trust in him; he pre- 
serves them from all evil, yea, as the apple of his 
eye ; hence let us be content in him, joyfully and 
patiently take up our cross, and wait with a firm 
confidence for the promises which he has given 
us, not doubting them, for he is faithful that prom- 
ised; that we may be crowned on mount Sion, and 
adorned with palms, and may follow the Lamb. I 
pray you, my beloved in the Lord, be of good 
cheer in him, together with all dear friends, and 
pray to the Lord in my behalf. Amen. 



A LETTER FROM JEROME SEGERS TO HIS WIFE. 

Grace and peace be with you from God the Fa- 
ther, and the mercy and love of the Son, and the 
power and communion of the Holy Ghost strengthen 
your faith, heart, mind and understanding in Christ 
Jesus. Amen. This I wish to my beloved wife, 
whom I before God and his holy church espoused 
as my own wife. Even as Abraham took Sarah, 
Isaac, Rebecca, and Tobias, the daughter of his uncle 
to wife; so did I take you to wife, according to the 
word and command of God, and not as this wicked, 



MARTYRS MIRROR. 



497 



blind world. For this reason I praise and thank the 
Lord night and day, that he spared us so long, till 
we became acquainted in part with each other, and 
had attained unto the knowledge of the truth; on 
which account they say that we lived in adultery, 
because we were not married like this idolatrous 
generation, in an idolatrous, carnal, vain, proud, 
and gluttonous manner, which is nothing but an 
abomination in the eyes of God. On this account 
they slander us, as they did Christ. Matt. 12:24. 
And though they may tell you to attend to your 
sewing, this does not prevent us; for Christ has 
called us all, and commanded us to search the 
Scriptures, since they testify of him; and Christ 
also said that Magdalene had chosen the better part, 
because she searched the Scriptures. Matt. 11:28; 
John 5:39; Luke 10:42. Moreover, my most be- 
loved, though they ask you where your signs and 
tongues are, this must not hinder you; for the be- 
lievers whom Peter and John baptized did not speak 
with tongues, but it was enough for them, that they 
believed in Christ. Acts 2:38. And also Stephen, 
who was full of the Holy Ghost, did not speak with 
tongues; nor did any of the bishops or teachers who 
were with Paul, perform signs, and speak with 
tongues; yet they taught the word of God blame- 
lessly. And Paul says that the Holy Ghost dis- 
tributes his gifts in the church; one has the gift of 
healing; another of prophecy; another of speaking 
with tongues; another the working of miracles; an- 
other the gift of exhortation; another of showing 
mercy; another of firm faith ; and all these worketh 
the Holy Spirit, through whom they mutually assist 
each other to their own edification, and thus grow 
into a holy temple; and let every man abide in the 
same calling wherein he was called. 1 Cor. 12:7; 
Eph. 4:16; 2:21; 1 Cor. 7:20. Moreover, it is 
enough for us, that Christ prayed not only for his 
disciples, but also for those who should believe on 
him through their word. John 17.- 20. 

Behold, my beloved wife in the Lord, how gladly 
the ravening wolves would murder the souls of the 
simple, with their lies and subtlety, whereby they 
lie in wait to deceive, in order to bring your soul 
into eternal death. Hence, beware of them, and 
hearken not unto them, since they are very crafty; 
but do as Christ says: My sheep hear my voice; 
they hear not the voice of strangers; hence no man 
shall pluck them out of his hand. See, my beloved, 
how Christ has warned us of this time; let us there- 
fore look well before us, lest the subtle serpent de- 
ceive us. And know, that I have also been before 
the lords once, when I called to you, and that I 
then spoke in such a manner, that they let me in 
peace; though the others were arraigned twice after 
this, yet I was left unmolested. Once I also had a 
discussion with the priests in regard to the calling,* 
in which I so reproved them with the word of the 
Lord, that they became so angry that they struck 
on the table with their fists, and did not know what 
to say; for they said that Peter was a pope, and 
that St. Andrew read the first mass. I replied that 
they could not prove it in truth, and told them they 

* Calling or sending of ministers. 
32 



were seducing spirits, and held the doctrine of 
devils. Then they went away. 

Moreover, know, my beloved wife in the Lord, I 
am sorry that you wept; for, when I heard that you 
grieved, I prayed the more fervently to the Lord, 
day and night, for you, and know assuredly, that 
he will preserve you as the apple of his eye. I con- 
stantly praise the Lord, that he has made us both 
worthy to suffer for his name, for which cause 
I greatly rejoice. When I read your letter, and 
learned how it was with you, and that you wished 
the crucified Christ to me, for a salutation, my 
heart and my spirit leaped up for joy in my body; 
so that I could not finish reading the letter, but had 
to bow my knees before the Lord (Eph. .3: 14), and 
praise and thank him for his strength, consolation 
and joy, although I was afflicted on account of our 
brethren and you, because you have to be impris- 
oned there so long. I have committed you, together 
with the fruit, into the hands of the Lord, being 
confident beyond a doubt, that he will give you the 
same joy which he gives to me, and keep you unto 
the end. I experience such joy and gladness in his 
promises, that I never think on these torments, but 
only on the great promises which he has given to 
those who remain steadfast unto the end. I have 
such gladness, consolation and joy as I never had, 
yea, such joy, that I cannot utter or describe it, yea, 
that I did not believe that a person could have such 
joy in prison; for day or night I can scarcely sleep 
for joy, nor sufficiently thank and praise the Lord; 
for it seems as though I had not been here a day 
yet. Sir. 43:30. O that I might break my heart 
into pieces, and give it to you and our brethren ! 
O that I could help them with my blood; I should 
so gladly suffer for them ! 

O my beloved in the Lord, I now experience 
how mightily, strongly and fatherly he preserves 
those who trust in him, and seek nothing but his 
glory; yea, what strength, consolation and joy he 
gives them ; and how ignominiously he permits 
them to fall, who trust in men, and forsake and 
deny him; so that they get a torturing conscience, 
a sorrowful heart, and dreadful horror, yea, look for 
nothing but eternal damnation -and the pain of fire, 
and expect to hear the terrible words : Depart from 
me, ye cursed, into everlasting fire; for the face of 
the Lord is against them that do evil. Matt. 25:41; 
Ps. 34: 16. Behold, therefore, my beloved wife in 
the Lord, let us look unto Jesus the Finisher, how 
he went before us into death, for our salvation; for, 
behold, the crown of life is prepared for us ; we shall 
sit with him upon his throne; we shall be clothed 
in white robes. Herewith I commend you unto the 
crucified Christ for consolation and joy ; that he 
will keep you, satisfy you with his divine word, feed 
you with the bread of life and of understanding, and 
give you to drink the water of wisdom and the un- 
adulterated milk, from the fountain of life. May he 
keep your soul unto salvation. Amen. 



A LETTER FROM LIJSKEN, JEROME' S WIFE. 

The grace, peace, joy and love left by Christ to 
his disciples be unto you. I earnestly beseech him, 



498 



MARTYRS MIRROR. 



that he will give us such love and such a steadfast 
mind, that we may be found fit to receive the beau- 
tiful promises which he has given to us, if we con- 
tinue steadfast unto the end. To this Christ be 
praise and honor forever and ever. Amen. 

I cannot thank or praise the Lord sufficiently for 
the great grace, the unfathomable mercy, and great 
love which he has shown us, that we should be his 
sons and daughters, if we overcome, even as he 
overcame. 2 Cor. 6:18; Rev. 3:21. O, well may 
we say that true faith, which works by love, and 
which will bring us to glory, if we suffer with him 
is actuated by things not seen. Gal. 5:6; Romans 
8:17; Heb. 1 1 : 1 . Let us consider, dear friends in 
the Lord, what great love worldly men have to- 
wards one another. There are some in prison, I 
have heard say, who rejoiced when about to go to 
the rack, because they should then be nearer those 
whom they loved, tnough they could not come to- 
gether in person. Hearken, my beloved brethren 
and sisters in the Lord, if the world has such love, 
what love, then, ought we to have, who expect such 
glorious promises ! I also have before me the beau- 
tiful example of a bride, how she adorns herself, 
to please her bridegroom of this world. O, how 
ought we then to adorn ourselves, to please our 
bridegroom ! O that we might be adorned as were 
the five wise virgins with oil in their lamps, to meet 
our bridegroom, that we might also hear the sweet 
voice: Come, ye blessed, inherit the kingdom of my 
Father. I pray the Lord day and night, to give us 
such fervent love, that we may not regard the tor- 
ments which they may inflict upon us; yea, may 
say with the prophet David: "I fear nothing of all 
that men can do unto me." Ps. 118:6. And this 
our pain, which is light and temporal, is not worthy 
to be compared with the glory which shall be re- 
vealed in us. Rom. 8:18. 

Since, then, it is the will of the Lord that with 
Daniel I must remain so long in the den of lions, 
and await the howling and ravening wolves and 
lions, and the old serpent, which was from the be- 
ginning, and shall be unto the end ; therefore, I 
entreat all my dear brethren and sisters, to remem- 
ber me in their prayers ; I will gladly do the same, 
according to my ability. O my dear friends, how 
can I sufficiently thank my heavenly Father, that he 
has made me poor sheep fit to remain in bonds so 
long for his name's sake. I pray the Lord day and 
night, that this my trial may tend to the salvation 
of my soul, to the praise of the Lord, and to the 
edification of my dear brethren and sisters. Amen. 

Nicholas op de Suyckeruye brought two priests to 
me, to instruct me, whom I answered by the grace 
of the Lord. They told me they were sorry that I 
had embraced this opinion, which they could not 
call a faith, but only an opinion, since we observed 
nothing commanded by the Christian church. I re- 
plied to them : ' ' We desire to do or believe nothing 
but what the church of Christ commands us; but we 
will have nothing to do with the temple of Baal, or 
with other temples made with hands, after the doc- 
trines and commandments of men, and not after 
Christ. With these we will have nothing at all to 
do; for Stephen says that the Most High dwells not 



in temples made with hands ; but he said that he saw 
the heavens opened, and Christ sitting on the right 
hand of his Almighty Father. Acts 7:48, 56. And 
Paul says, that we are the temple of the living God ; 
if we do his will, he will dwell and walk in us. 2 Co- 
rinthians 6:16. They said that they were the sent, 
and those who sit in Moses' seat. I replied to them, 
that in that case the woes spoken of in Matt. 23 ap- 
plied to them. They asked me whether I meant to 
say that he who taught me these things, was sent of 
God. I said : "Yes; I assuredly know that he is sent 
of God." They then asked me, whether I knew how 
a teacher ought to be. I answered : " A teacher must 
be the husband of one wife, blameless, having his 
children in subjection, no drunkard, winebibber or 
whoremonger." 1 Tim. 3 : 2. They replied: "If we 
do wrong, it will fall on our own heads ; the Lord is 
merciful." I then asked, whether they would sin up- 
on the mercy of God, and said it was written that we 
should not add sin unto sin, and say: "'The Lord is 
merciful." Sir. 5:5. We said much more; but it 
would take too long to relate it. 

I told them that they were ever learning, and 
never able to come to a right knowledge of the 
truth. 2 Tim. 3 : 7. They then said that Christ said 
to his apostles : "To you it is given to understand, 
but to others in parables. ' ' Matt. 13:11. I replied : 
' ' They who now rightly understand it, to them it is 
also given." 

Finally they crossed themselves over and over and 
said that I should find it out when I should stand 
before the judgment. That is true, I said : we shall 
there be appointed judges, to judge this disobedient 
and adulterous generation. Matt. 19 : 28. With this 
they went away. I also told them, that they had 
come from Satan, to murder my soul. 

Once more I wish to my dear husband in the 
Lord, and to myself, the crucified Christ, as an im- 
perishable joy and love, forever. Amen. 

Know, my dear husband in the Lord, when I read 
that you rejoice so greatly in the Lord, I could not 
finish reading the letter, but had to pray the Lord, 
that he would give me the same joy, and keep me 
unto the end, so that we may offer our sacrifice with 
joy, to the praise of our Father who is in heaven, 
and to the edification of all dear brethren and 
sisters. Herewith I commend you to the Lord, and 
to the word of his grace. Know, that I thank you 
very much for the letter you wrote me. The grace 
of the Lord be with us always. 



ANOTHER LETTER FROM LIJSKEN TO HER HUS- 
BAND. 

The abundant grace of God be with us both al- 
ways, and the love of the Son, and his unfathom- 
able mercy, and the joy of the Holy Ghost be with 
us forever. Amen. To him who has begotten us 
again from the dead, be praise forever and ever. 
Amen. 

I wish to us both the crucified Christ for the pro- 
tector and guardian of our souls ; may he keep us in 
all righteousness, holiness and truth unto the end. 
And he will preserve us as his sons and daughters, 
yea, as the apple of his eye, if we hold the begin- 



MARTYRS MIRROR. 



499 



ning of our confidence steadfast unto the end. He- 
brews 3: 14. Hence, let us trust in him, and he 
will never forsake us, but preserve us, as he has 
preserved his own from the beginning of the world, 
and will let no temptation come upon us, but such 
as is common to man. Heb. 13:5; 1 Cor.. 10: 13. 

The Lord is faithful, says Paul ; he will not suffer 
us to be tempted above that we are able. Blessed 
be the God and Father of our Lord Jesus Christ, 
who has made us fit to suffer a short, transient afflic- 
tion for his name, through his beautiful promises, 
which he has given us and all those who remain 
steadfast in his doctrine. We may suffer here a' 
little, but we shall be greatly rewarded. Wis. 3 : 5. 

My dear, beloved husband in the Lord, you have 
partly passed through the trial, and have remained 
steadfast , eternal praise and glory to the Lord for 
his great grace ! And I beseech the Lord with tears, 
to make me also fit, to suffer for his name; for 
all his chosen lambs are appointed thereto, since 
he has redeemed them from among men, to be 
the first-fruits unto God. Rev. 14:4. Yea, we know, 
as Paul says, that if we suffer with him, we shall also 
reign with him ; if we be dead with him, we shall 
also live with him. 2 Tim. 2 : 12, 11. Hence, let us 
not despise the chastening of the Lord ; for, whom 
he loveth he chasteneth, and scourgeth every son 
whom he receiveth, as Paul tells us. Heb. 12:5, 6. 
Herewith I commend you to the Lord, and to 
the word of his grace and glory; with which he will 
glorify us, if we adhere to it unto the end. The 
grace of the Lord be with us. 






A LETTER FROM JEROME SEGERS TO HIS WIFE. 

The grace, joy, and peace from God the Father, 
and the loving kindness and love of the Son, our 
Lord Jesus Christ, and the communion and con- 
solation of the Holy Ghost, strengthen, console and 
confirm and keep us, both in all righteousness and 
holiness unto the end. To him be praise forever 
and ever. Amen. 

I wish to my chosen wife in the Lord, and to me, 
eternal joy, and the imperishable and incorruptible 
life, and may he grant, that we both adhere un- 
changingly to his divine word and eternal truth, 
unto the end ; which he will also do, since he has 
promised it to us, if we continue faithful in what he 
has given us, and are willing to contend for it for 
his glory, even as he contended for our salvation, 
and was obedient to his Father unto death. If we 
also continue thus faithful unto death, we shall re- 
ceive the crown of life, and inherit eternal life with 
him, and he will never forsake us ; for the Lord 
will or can do nothing contrary to his word, for his 
word shall never pass away. Matt. 24 : 35. And he 
has so faithfully promised to keep us, if we do not 
forsake him ; so that no one shall pluck us out 
of his hand ; he will keep us as the apple of his 
eye, yea, as his sons and daughters. For, behold, 
my beloved, how faithfully he preserved those who 
faithfully served him ; even as Noah was preserved 
in the ark, as Lot was led out of Sodom, as Jacob 
was preserved from his brother Esau, who sought 



to kill him, and as Joseph was preserved from his 
brothers, the sons of Jacob, Joshua and Caleb from 
all the heathen, and entered into the promised land, 
David before Goliath ; Susannah before the false 
witnesses : Daniel from the lions ; and many other 
examples too lengthy to recite. Hereby we may per- 
ceive, how faithfully he preserves those who sin- 
cerely fear and love him, and how ignominiously 
they fall who forsake him, as we may see from the 
beginning of the world, how it perished, on account 
of its wickedness, and how Lot's wife was punished. 
Esau could not find his birthright again, and the 
whole house of Israel perished in the wilderness. 
See, my beloved wife, all this the Lord permitted to 
happen not only for the sake of those who had 
sinned, but also for our sakes, that we should see, 
how Christ is with the righteous, and preserves 
them, and how he forsakes and brings to nought 
the ungodly; for Paul says: "Whatsoever things 
were written aforetime were written for our learn- 
ing." Rom. 15 14. 

Hence, let us diligently take heed, that we seek, 
fear and love the Lord from the bottom of our 
heart, faithfully serving, and not forsaking him; for 
Christ says : ' ' He that is not with me is against me ; 
and he that gathereth not with me scattereth' ' (Luke 
1 1 : 23) ; even as we daily see how mightily he pre- 
serves those who trust in him, and how soon they 
fall who forsake Christ, and put their trust in man. 
Therefore, my beloved wife in the Lord, let us trust 
in the Lord Almighty, constantly look to Jesus, the 
Captain and finisher of our faith, always keep the 
crucified Christ before our eyes, faithfully follow him 
as he went before us, and patiently take up our 
cross, always remembering the words of Christ, 
where he says that they shall kill us, and will think 
that they do him service; and remembering that 
this is told us beforehand, that when it happens to 
us, we may not be offended; for the servant is not 
greater than his lord. And these things will they do 
unto you, because they have not known the Father, 
nor me. John 16:3. For the preaching of the cross 
is to them that perish, foolishness, but unto us, the 
power of God. i Cor. 1:18. Hence, let us always 
remember the words of Christ: Whosoever shall 
confess me before men, him' will I confess also be- 
fore my Father which is in heaven. But whosoever 
shall deny me before men, him will I also deny be- 
fore my Father which is in heaven, and before his 
holy angels. Matt. 10:32, 23. Let us firmly trust 
in him, and he will not forsake us; for he does not 
forsake his own, but he prayed his heavenly Father, 
that where he is, he will that we shall be with him. 
John 17:24. 

Hence, let the world call us heretics and Anabap- 
tists and condemn us as much as they please; for 
Paul says : ' ' Who shall lay anything to the charge 
of God's elect? It is God that justifieth. Who is he 
that condemneth? It is Christ that died, yea rather, 
that is risen again, who is ever at the right hand of 
God, who also maketh intercession for us. He that 
spared not his own Son, but delivered him up for us 
all, how shall he not with him also freely give us all 
things ! Now, if God so loved us, when we were yet 
enemies, how much more shall we be preserved 



500 



MARTYRS MIRROR. 



from wrath, seeing- we are justified through his 
blood: for being justified by faith, we have peace 
with God through our Lord Jesus Christ, by whom 
also we have access by faith into this grace wherein 
we stand, and rejoice in hope of the glory of God. 
And not only so, but we glory in tribulations also; 
knowing that tribulation worketh patience; and 
patience, experience; and experience, hope; and 
hope maketh not ashamed ; because the love of God 
is shed abroad in our hearts by the Holy Ghost 
which is given unto us. Rom. 8:33, 34, 32; 5: 10, 1-5. 

My dearly beloved, let us therefore firmly trust 
the Lord, and patiently wait for his- promises, even 
as the husbandman waits for his fruits; and let us 
not forsake him, and he will not forsake us. I have 
committed us both and also the fruit into his hands, 
to do his divine will with us, that his name may be 
glorified thereby, and that it may tend to the salva- 
tion of our souls, and to the consolation and joy of 
all that fear the Lord, and I firmly trust him, and 
doubt not, that he will preserve us as his sons and 
daughters, yea, as the apple of his eye. Know, that 
I rejoiced greatly, when I read your letter and that 
you write, that you pray the Lord with weeping 
eyes, to make you fit to suffer for his name. My 
beloved, be not anxious, but pray the Lord with a 
humble heart, to give us what is best for our souls, 
which he will doubtless do, and will not tempt us 
above that we are able. May he keep us in all 
righteousness, holiness and truth, unto the end. 

Know also, my beloved, that they greatly tor- 
tured me, to find out the midwives where our sisters 
lay in child-bed; but the Lord, who kept my lips, 
was stronger than all their tortures. Eternal praise 
and glory be to the Lord, who does not forsake 
his own. They obtained no names from me, save 
one or two, which they had read to me from a letter, 
and which I toM them, to see what they would say. 
But they asked me whether I was making sport of 
them, and tortured me still more, demanding that I 
should tell them concerning the women, and others, 
or they would torture me till the next morning, and 
stretch me a foot longer than I was. They told Gil- 
eyn to rack, and his assistant racked vigorously, 
and Gileyn poured my body full of water. They had 
me lying stark-naked On the bench, with nothing 
but the shirt to cover my shame. I was bound to 
the bench with four cords, so that it seemed to me, 
as though my head and legs were severed; but they 
obtained nothing more, praise and glory be to the 
Lord. When they released me, two or three of them 
had to lift me from the bench, and dress me; yea, 
it would not have been possible to endure the pain 
without the help of the Lord. They told me to con- 
sider the matter, and become a good son of the 
Roman church, and that I should indicate all those 
whom I knew, or they would deal more severely 
with me. I replied that I had not erred, and would 
far rather die than forsake my faith. They then 
said that they would come again; but they can do 
no more than the Lord permits them. John 19:11. 
Eternal praise to the Lord, who has made us fit for 
this, may he further fit us to become children of his 
Kingdom. Amen. My beloved wife, I commend 
you to the Lord and to the word of his grace. ' 



A LETTER OF JEROME SEGERS TO BIG HENRY, WHO 

WAS ALSO IMPRISONED THERE, IN 

THE YEAR 1551. 

The grace and peace of God the Father, and the 
great mercy and love of the Son, our Lord Jesus 
Christ, who was sent by the Father, out of grace, 
for the salvation of all those who are dead unto 
their sins, and thus have risen with Christ into new- 
ness of life, and the eternal, unfathomable joy, 
consolation and communion of the Holy Ghost, 
strengthen your heart, understanding and mind in 
Christ Jesus. To him be praise forever and ever. 
Amen. 

I wish you, Henry, my dear brother in the Lord, 
whom I love from the bottom of my heart, for the 
steadfastness of our faith in Christ Jesus, true, peni- 
tent faith, which works by love, which you have, 
and a firm, constant mind, and steadfastness unto 
the end in this same effectual, saving faith. Col. 2:5; 
Hebr. 3: 14. I am greatly rejoiced at your steadfast- 
ness, that you are again so cheerful and content, the 
Lord be praised forever. I pray the Lord night and 
day, to strengthen you "with his divine word, and 
confirm yo a in the faith, preserve you in the den of 
lions, as he preserved Daniel and keep you with his 
strong arm, and to give you the New Jerusalem for 
an inheritance, which he will also do, for he is faith- 
ful that promised. Heb. 10:23. 

Therefore, my dear brother in the Lord, let us 
fight manfully against all devouring beasts; for life is 
prepared for us; and let us not be afraid of their 
threatenings, nor be terrified by their tortures, for 
they can do nothing without the will of the Father. 
1 Pet. 3: 14; John 19: 11. The Lord will not suffer 
us to be tempted above that we are able. The Lord 
is our Captain, whom will we fear? The Lord is 
with us, who can be against us ? For he will pre- 
serve us as the apple of his eye, yea, as his sons and 
daughters; for no man shall pluck his sheep out of 
his hand, yea, it is impossible for God's elect to be 
deceived. Matt. 24:24. 

Hence, behold my dear brother in the Lord, 
be not dismayed, though they growl and snarl at 
you in an ugly manner; they can do nothing else to 
you. Let us fight valiantly against all dragons and 
lions. Put on the armor of God, take the sword of 
the Spirit, and resist them undauntedly, and regard 
no one; they will have to take to flight; for the 
sword which the Lord has given us is much too 
sharp for them, and the Lord helping us to fight, 
who is there able to prevail? For our God is a con- 
suming fire, which devours his enemies. Deut. 4: 24. 

Hence, I pray you, my dear brother, not to let it 
grieve you, though they keep you so long in this den 
of lions; for hereby the Lord tries us, since he tries 
his chosen as gold in the furnace. Therefore 
be patient in your tribulation; for where no con- 
flict is, there is no victory; hence, we must have 
conflict, if we are to overcome; but he that over- 
cometh shall inherit all things. Rev. 21:7. Let us, 
therefore, take up the cross with humility and 
patience, and wait for our promises, even as the 
husbandman waits for his fruits; and let us keep the 



MARTYRS MIRROR. 



501 



Lord before our eyes, and be faithful to him unto 
death, for we must here suffer a little, but we shall 
be greatly rewarded; for he will set us upon his 
throne, and give us to eat of the hidden heavenly 
bread, and make us pillars in the temple of his God. 
Rev. 2:10, Wis. 3:5; Rev. 2:17; 2:12. Herewith 
I commend you to the Lord, and to the word of his 
grace; may he strengthen you in his righteousness 
unto the end. Furthermore, I let you know, that I 
have been told that you heard I had forsaken the 
Lord; I was greatly surprised at this. It is not so, 
nor ever shall be; but they have said it to draw you 
off and trouble you. They have lied about me; for I 
have never stood otherwise in my faith, than is 
proper, and am still of the same mind as I was 
when I lay with you, the Lord be praised. I have 
never wavered, for I would rather be tortured ten 
times a day, and ultimately be roasted on a grid- 
iron, than forsake my faith, which I have confessed. 
Therefore, though they tell you ever so much 
about my having apostatized, believe it not, for the 
devil does this, in order to seduce and deceive you 
thereby ; for by the grace of God I shall never for- 
sake the Lord. But I have been sick in my flesh 
for many days; however, my spirit was so much 
the stronger. I prayed the Lord, to send me still 
more suffering, if it would conduce to my salvation, 
and he gives me more and more strength and conso- 
lation, for which I cannot sufficiently thank him. 
Herewith I commend you to the Lord. When you 
sing aloud, I can well hear you. I thank the Lord, 
that he still gives you so much strength that I hear 
you sing. 



LAST LETTER OF JEROME TO HIS WIFE, WRITTEN 
THE NIGHT WHEN HE WAS SENTENCED ; HE 
WAS PUT TO DEATH ON THE 2d OF SEP- 
TEMBER, a. d. 1 55 1. 

Grace and peace from God the Father, the un- 
fathomable mercy of the Son our Lord Jesus Christ, 
and the loving kindness and communion of the Holy 
Ghost be unto you, for an everlasting consolation, 
joy, gladness, and strength in your bonds, tribu- 
lation, sufferings, and vexation in your labor, and 
for strength in your faith, love and tribulation. To 
him be praise for ever and ever. Amen. 

I wish unto you, my dearly beloved, chosen wife 
in the Lord, the true, genuine, penitent faith, which 
works by love, and a very firm, immovable, stead- 
fast mind in my and your most holy faith. I further 
wish you the crucified Christ for a bridegroom, who 
has chosen you for a daughter, bride and queen. 
To this King of the Most High, to the everlasting 
Father and jealous, loving God, I have now com- 
mended you, my beloved in the Lord, that he will 
now be your Comforter and Bridegroom, since he 
has called and taken me first, with which I am well 
content, seeing that it was the will of the Lord; 
eternal praise and glory be to the Lord for his great 
power which he has manifested in us. 

Therefore, my most beloved in the Lord, do not 
complain, or grieve much, because he has taken 
me first; for he has done all for our best, that I 



should be an example unto you, and that you may 
follow me as valiantly as I, through the grace of the 
Lord, who has made us both worthy to suffer for 
his name, shall go before you. O my dear lamb, 
I humbly entreat you, not to listen to the papists 
or other sophists, but steadfastly to follow your 
bridegroom, your immovable bridegroom. Follow 
his footsteps, and fear not their threats, nor let their 
tortures terrify you; for they can do no more than 
the Lord permits them; they cannot hurt a hair of 
your head without the will of the Father which is 
in heaven. Matt. 10:30. 

Hence, fear not, but continue firmly and stead- 
fastly in the doctrine of Christ, and in the right 
truth ; for the Lord will not forsake you, but will 
preserve you as the apple of his eye ; yea, as his 
daughter and child, since it is impossible for God's 
elect to be deceived; for his sheep hear his voice, 
and follow him ; but they hear not the voice of 
strangers. Hence, no man shall pluck them out 
of his hand; for he is their Shepherd and Protector. 
Hence, fight valiantly, my chosen lamb, for the 
glory of the Lord, even as he fought so valiantly, 
for the salvation of our souls . Be therefore of good 
cheer, even though you have to lie yet a little longer 
in this den of lions. Your deliverance is nigh; it 
tarries not, but comes ; and when he comes that 
will come with power, he will receive you as his 
bride and queen; for it is his pleasure to have his 
chosen with him, since he delights in beholding 
them; and the day of the Lord is at hand. Habak- 
kuk 2:3; Ps. 45:14; Isa. 13:6. 

Therefore, my dear wife in the Lord, fight val- 
iantly now, and fear not man, but rather say with 
Susanna, that you would much rather fall into the 
hands of man, than into the hand of God ; for it 
is a fearful thing to fall into the hands of the living 
God. Susanna 24; Heb. 10:31. Go to meet the 
Lord with ardent' love as you have done hitherto 
by the grace of the Lord, who works in you; and 
fight valiantly, for the crown of life is prepared for 
you, since to those that overcome all things are 
promised, and they shall also inherit all things; for 
Christ says : ' ' Blessed are ye, when all men speak 
evil of you; for great is your reward in heaven." 
Matt. 5:11. He also says: "Blessed are they which 
are persecuted for righteousness' sake; for theirs is 
the kingdom of heaven." The Lord also said that 
when they have brought us before lords and princes, 
and tortured and killed us, they shall yet think to 
have done him service thereby. John 16:2. There- 
fore, trust firmly in Christ alone, and the Lord will 
not forsake you, and the crown of life is prepared 
for you. 

Herewith I will commend you to the Lord, and 
to the word of his grace, and take leave of you, 
here in this world; for I do not expect to see your 
face any more; but I hope to see you under the 
altar of Christ before many days. Therefore, my 
beloved wife in the Lord, though the world counts 
us liars, and separates us bodily, yet the merciful 
Father will soon bring us together again under his 
altar, together with our brother; for I do not doubt 
it, but am firmly trusting in him; for I have com- 
mended us three into his hands, to do his divine 



502 



MARTYRS MIRROR. 



will with us, whereby his name may be most praised 
and thanked, to the salvation of our souls, and to 
the consolation and strengthening of all those that 
fear the Lord, and serve and love his name; this 
he will also do, I doubt not; for he does not forsake 
his own who trust in him; hence I go with a glad 
heart, to offer up my sacrifice to the praise of the 
Lord. If I could yet have come to you, I would 
have done so; but Joachim would not have it. But 
Christ will soon bring us together again under his 
altar; this men will not be able to prevent. Here- 
with I bid you adieu, till we meet under the altar. 
I commend you to the Lord. Big Henry salutes 
you much in the Lord. See, my dear wife in the 
Lord, the hour is now come that we must part; 
and thus I go before, with great joy and gladness, 
to my and your heavenly Father (John 20: 17), and 
I most humbly entreat you, not to grieve on this 
account, but to rejoice with me. Rom. 12 : 15. 
However, I am sad in one respect, because I leave 
you among these wolves; but I have commended 
you and the fruit to the Lord, and know assuredly, 
that he will preserve you unto the end, and herein 
I rest content. Be valiant in the Lord. 



HOW LIJSKEN, JEROME S WIFE, VALIANTLY FOUGHT, 
AND CONFESSED THE GROUND OF HER FAITH 
BEFORE ALL THE PEOPLE, REMAINING STEAD- 
FAST UNTO THE END; AND HOW THEY BY 
NIGHT PUT HER INTO A BAG, AND THREW 
HER INTO THE SCHELDT, SHE THUS SEAL- 
ING HER FAITH WITH HER DEATH. 

Lijsken, our sister, who was in bonds for a long 
time, fulfilled the time of her sojourning, continuing 
most perfectly and steadfastly in the word of the 
Lord unto the end, the Lord be praised forever, 
and confessed her faith very frankly and unfeign- 
edly, in the court, before the authorities and the 
common people. In the first place, they questioned 
her concerning baptism, to which she replied: "I 
know but one baptism, which Christ and his saints 
practiced and left us." 

"What do you think of infant baptism?" asked 
the bailiff? 

Lijsken answered: "That it is nothing but infant 
baptism, and a human institution." 

The lords then arose and put their heads together. 
In the meantime Lijsken clearly confessed and 
explained the ground of her faith to the people. 
Thereupon they passed sentence upon her. Lijs- 
ken thus addressed herself to the judges : ' ' You 
are judges now, but the time will come when you 
shall wish that you had been shepherds;* for there 
is a Ju'dge and Lord over us all, who will judge you 
indue time; ' but we wrestle not against flesh and 
blood, but against principalities, against powers, 
against the rulers of the darkness of this world.' " 
Wis. 5; Ps. 7:11; Eph. 6:12. The lords therefore 
said: "Take her out of the court." 



* In Dutch Schaepheaderen, signifying the most menial occu- 
pation.— Trans. 



The people then ran together in great crowds to 
see her. Lijsken boldly said to them: "Be it known 
to you, that I do not suffer for theft, murder, or any 
other evil deed, but solely for the incorruptible word 
of God." Thereupon they came to the Bargkerk,* 
when she said: "O thou den of thieves (Matthew 
21:13), how many a soul is murdered in thee!" 
As she was thus going along between the servants, 
though not led by them, the latter said [to the peo- 
ple]: "Arise, make room." Then Lijsken said: 
"They do not hinder me; they may look on me, 
and take an example from me, all who love the 
word of the Lord." Phil. 3: 17. 

Speaking on, she went back into prison. The com- 
mon people were greatly agitated, but the friends 
rejoiced. Hence, in the afternoon, some of our 
friends went to the prison to visit her, much other 
people also coming. The friends talked a little with 
her, and said: "It is well that you suffer only for 
well-doing, and not for any evil deed." 1 Pet. 2:20. 
But she had to avoid them, on account of the other 
people that were in the prison. She spoke boldly 
and valiantly to the people, and sang a beautiful 
hymn, so that the people were greatly astonished. 
Two monks came, to torment her yet, and the three 
were locked together in a room. Lijsken utterly 
refused to listen to them. Once the door of the 
room was opened, much people standing before it, 
and Lijsken came and stood in the door, and said 
to the monks: "Go away, until you are sent for; 
for I will not listen to you; if I had been content 
with your leaven, I should not have come to this." 
The three were again locked into the room, and 
the erring spirits or stars (1 John 4:1; Jude 13) 
made another attempt with their false and deadly 
poison ; but, God be praised, Lijsken was un- 
daunted and of good cheer, and commenced sing- 
ing a hymn in the presence of the monks. One of 
the friends present said: Sister, fight valiantly. 
When they [the monks] heard this, they were very 
angry, and said: There is another of her people, 
who encourages her, whom it were better to burn 
than her. Thus they went away in a rage; for their 
voice was strange, and they were not heard there. 
John 10:5. 

Lijsken was then shut up alone in the room, 
which fronted the street, where she used to sit; and 
no one could get to her, save he that had the keys. 
When the monks came out into the street, to go 
away, some friends who were there asked them: 
' ' Will she not be converted ? ' ' The monks replied: 
"No; for there was one of her people there, whom 
she preferred to hear." Towards evening, the Lord 
granted, that one of the friends came to the place 
where Lijsken sat, and conversed with her a long 
time, so that the people in the street began to h'ear 
it, and all looked up to the place where the friend 
was, so that some who were with him became un- 
easy, and told him to go away; but he replied: "I 
must first bid her adieu." He then said: "Arise, 
sister, show yourself, and look out at the window." 
She immediately did so, and as she looked out upon 
the people standing in the street, some friends who 



Name of a church. 



MARTYRS MIRROR. 



503 



were among the crowd, also called out, saying: 
"Dear sister, fight valiantly; for the crown of life is 
set before you." She then said to the people: 
"Drunkards, whoremongers, adulterers, all these 
are tolerated; they indeed read and speak of the 
Scriptures; but they that live and walk according 
to the will of God, are troubled, oppressed, perse- 
cuted and put to death." 2 Tim. 3:12; John 16:2. 
And forthwith she began to sing: "Behold, what 
poor sheep we are," etc. Rom. 8:36. Before the 
hymn was finished, the lords came with the ser- 
vants into the prison. Some friends said: "Just 
finish it, Lijsken." But before she could finish the 
hymn, they drew her away from the window, and 
evening approaching, she was seen no more. Sat- 
urday morning we rose early, some before daylight, 
others at day break, to see the marriage which we 
thought should come off. But the crafty murderers 
had anticipated us ; we had slept too long ; for 
they had perpetrated their murderous work between 
three and four o'clock. They took the lamb to the 
Scheldt, thrust her into a bag, and drowned her, 
before the people arrived, so that but few witnessed 
it. There were some, however, who saw that she 
went boldly unto death, and valiantly said: "Fa- 
ther, into thy hands I commend my spirit. ' ' Thus 
she was delivered up, and departed, to the praise 
of the Lord; so that through the grace of God it 
moved much people. When the people arrived, 
and learned that she was dead already, it caused a 
great commotion among them, and as much sorrow 
as though she had been publicly executed; for they 
said : ' ' Thieves and murderers are brought publicly 
before all men." Thus their perfidy became the 
more widely known. Some plain people asked: 
' ' Why must this people die ? for many give a good 
testimony of them." Some friends who were there 
openly said to the people: "The reason is, that 
they obey the commands of God more than that of 
the Emperor, or of men, because they have sin- 
cerely turned to the Lord their God; from lies to 
the truth, from darkness to light, from unrighteous- 
ness to righteousness, from unbelief to the true 
faith ; have thus amended their life, and, after be- 
coming true believers, been baptized according to 
the command of Christ, and the practice of his 
apostles." They moreover showed to the people 
from the word of God, that the papists are those of 
whom the apostle Paul prophesied; that is, the se- 
ducing spirits who teach the doctrines of devils; and 
also, that the righteous had to suffer from the be- 
ginning, from the time of Abel until now, even as 
Christ also had to suffer, and thus enter into the 
glory of his Father, leaving us an example, that we 
should follow his steps; "for all that will live godly 
in Christ Jesus shall suffer persecution." 1 Timothy 
4: 1; Luke 24:26; 1 Pet. 2:21; 2 Tim. 3:12. 



PIETER BRUYNEN, JAN, PLEUNIS, AND JAN THE 
OLD CLOTHES BUYER, AND ANOTHER BROTHER, 
ALL PUT TO DEATH, ON THE 2d OF OCTOBER, 
A. D. 1 55 1, AT ANTWERP. 

A letter from Pieter Bruynen van Weert, which he 

wrote in prison at Antwerp, where he and four 

others were put to death for the word of the 

Lord, on the 2d of October, A. D. 1551. 

Grace to you, and peace, from God our Father 
and the Lord Jesus Christ. Blessed be the God of 
mercies, who has with his divine word begotten us 
again' unto a lively hope, reserved in heaven for us, 
who by the power of God are preserved in the faith, 
and tried for the kingdom of God, wherefore we 
suffer, for which thanks be to the Lord, because he 
has chosen us thereto, and made us meet to be 
partakers of the inheritance of the saints in light. 
Rom. 1:7; Jas. 1:18; Col. 1:12. Therefore, dear 
brethren, be valiant and fearless,, and walk with 
a firm and unchanging faith before God and his 
church, and firmly resolve, not to depart from the 
Lord, nor to separate from his love, on account of 
any distress or tribulation; and he can give you 
assistance and comfort, when you are forsaken, be- 
ing deprived of all human help and consolation; for 
he comes to the help of him that forsakes and denies 
himself, since he dwells and will dwell alone in the 
hearts of men, and will not have it that we should 
serve any one but him. Matt. 4:10. Thus, be es- 
tablished and built up in him, and let love increase 
among you, whereby one sustains the other, and 
each joyfully endeavors to be the chiefest in virtue. 
Pay no regard to the walk of the slothful and heed- 
less, to follow their example, namely those who are 
called Christians in ease of life (Matt. 11:8), adorn- 
ment of clothing, or external appearance; but con- 
sider those whose life and confession of faith con- 
form to the doctrine of Christ; so that you may go 
neither too high nor too low, neither too broad nor 
too long. Eph. 3: 18. For many go astray by look- 
ing to one another, in consequence of which they 
grow cold. 

Hence, my dear brethren, if you be risen with 
Christ, seek those things which are above, that your 
mind may be directed towards the incorruptible, 
and let your hope be set on the things which are 
not seen, and be patient herein; for there must be 
patience, if we would receive the promise. 2 Corin- 
thians 4:18; Heb. 10:36. Stablish your hearts; 
for the coming of the Lord draweth nigh. Jas. 5:8. 
Put off the old man, and put on the new man (Co- 
lossians 3:9, 10) ; deny ungodliness and worldly 
lusts, and be transformed by the renewing of your 
minds. If you would be partakers of the resurrec- 
tion of Christ, know, that you must first have cru- 
cified the old man, that the body of sin may be de- 
stroyed. Rom. 6:6. And do not become weary in 
well-doing, since your labor shall not be in vain; 
for you are made partakers of Christ, if you hold 
the beginning of your confidence steadfast unto the 
end. 1 Cor. 15:58; Heb. 3:14. Be therefore not 
shaken by anything, neither be afraid of the sons of 



504 



MARTYRS MIRROR. 



men, who pass away as grass; for they can do you 
nothing without God's permission. But fear God 
for this is perfect wisdom. Humble yourselves be- 
fore him; for the great Glory is honored by the 
lowly. Count yourselves always with the humble, 
and you shall be great in the eyes of God. Do not 
think yourselves to know something, or to be some- 
thing, lest you deceive yourselves. Always forsake 
yourselves, and regard not those who may inflict 
evil or suffering upon you, though you be wronged; 
for this is thankworthy, if a man for conscience 
toward God endure grief, suffering wrongfully. 
Matt. 5:39; 1 Pet. 2:19. Hence, be patient in your 
tribulation, and be partakers of the sufferings of 
Christ, that you may inherit the promise; for the re- 
proach suffered here is brief when compared with 
the eternal joy. Rom. 12:12; 1 Pet. 5:1. And this 
light affliction, which is but for a moment, worketh 
a far more exceeding and eternal weight of glory; 
for though our life is poor, yet we shall be rewarded 
with much wealth. And though death reigns over 
us now, an east wind shall come from the Lord, and 
dry up his torments. For it is sown in dishonor, it is 
raised in power; it is sown a natural body, it is 
raised a spiritual body. 1 Cor. 15:43, 44. Hence, 
the house of this tabernacle must be dissolved, if we 
would obtain the building prepared us by God. We 
need therefore not fear them that kill the body, 
since they cannot harm the soul; for the greatest of 
which they deprive us, is also that for which God 
will give us the greatest reward; and after that they 
have no more that they can do to us. Matt. 10:28. 
Wherefore, gird up the loins of your mind, be 
sober, watch in prayer, always giving thanks unto 
God the Father, through our Lord Jesus Christ, for 
his abundant grace, and that he has made known 
unto us his will, manifested the savor of his knowl- 
edge, and given us the most glorious and precious 
promises; who were sometime estranged in our 
minds by wicked works, and alienated from the life 
of God, of which we had no hope in the promises. 
But after that the kindness of God appeared toward 
us, not by works of righteousness which we have 
done, but according to his mercy he saved us, by 
the washing of regeneration, and renewing of the 
Holy Ghost, in whom we are sealed until the time 
of redemption, who is the earnest of the future in- 
heritance, and who assures us, and bears witness 
with our spirit, that we are the children of God, 
and teaches us all things, and who of God is made 
unto us wisdom, and righteousness, sanctifi cation, 
and redemption. To God the Father, who only hath 
immortality, and to whom alone belong power and 
might, praise and glory, be honor and thanks, 
through Christ our Lord, for his unspeakable grace, 
now and forever. 1 Pet. 1:13; Eph. 1:9; 2 Corin- 
thians 2:14; Eph. 4:18; Tit. 3:4, 5; Eph. 1:13, 14. 
Rom. 8:16; 1 Cor. 1:30; 1 Tim. 6:16; Rev. 4:11. 
As regards our present condition, the Lord be 
praised for it, whom we cannot thank enough for 
the joy, that he has counted us worthy to suffer for 
his name, and for the joy given us by him, which we 
have in our imprisonment; for he is faithful, so that 
with the temptation he also provides for his own a 
way of escape, and.he]does not suffer his own, who 



trust in him, to be confounded. The grace of the 
Lord be with you. Greet one another with a holy 
kiss, Jan, Pleun, and .1, also greet you much. 
Herewith I commend you to God, and to the word 
ot his grace. Written by me, Peter Van Weert, 
while in prison with two others. 

Peter's second letter, in which he takes leave. 

Herewith we commend you all, dear brethren, to 
the Lord, wishing that you may finish your course 
to the praise of the Lord, so that you may obtain 
the crown, and remain steadfast unto the end, in 
order that you may obtain salvation; for no one ob- 
tains the prize, except he strive valiantly. 1 Corin- 
thians 9: 24; 2 Tim. 2:'5. Run, therefore, that 
you may obtain the prize; fight as soldiers of the 
Lord; firmly resolve to take no thought how or 
what you shall speak when you shall be brought be- 
fore the magistrate, for God the Lord suffers not his 
own who trust in him to be confounded. Matthew 
10: 19. Though they are arraigned as malefactors, 
yet he does not forsake his own; for though weeping 
come in the evening, joy shall return in the morn- 
ing. Ps. 30:5. And though he, to chasten us, be 
angry for a moment, yet through his mercy he 
keeps us alive. Heb. 12:8; Is. 54:8. Hence, we 
are not forsaken by him, though we have more 
adversity than the world. 

My brethren, the servant is not greater than his 
Lord or Master. Remember, that though Christ 
was rich, yet for our sakes he became poor, and 
though he was exalted, yet for our sakes he suffered 
and accepted reproach, that we through his poverty 
might be made rich, and through his reproach be- 
come heirs of his promises. 2 Cor. 8:9. Let us go 
forth therefore unto him without the camp, and help 
bear his reproach. Heb. 13: 13. Let us long for the 
future possessions. And be not in darkness, nor 
overcharged with eating or drinking; neither en- 
tangle yourselves with the cares of this life; walk as 
children of the light ; be always ready like those who 
constantly wait for their lord; for he will come as a 
thief in the night. Luke 21:34; 12 -3^', Rev. 3:3. 
Make yourselves ready, take the staff into the hand, 
gird up your loins, and journey to the promised 
land; you shall possess it, if you do not fall into un- 
belief. It is pleasant and beautiful; we have seen it 
from afar, for which we thank and praise the Lord. 

On this account, we desire of you, lovers of the 
truth, that you help us thank the Lord. For I once 
made a vow to the Lord, that I would live to him 
all the days of my life (Luke 1:75), which he has 
helped me fulfill, for which I praise him, and have 
often earnestly done so, with outstretched arms. 
The reason I write this, is, that you may not forget 
to thank and praise the Lord, for he is greater than 
all our lives; for you cannot so magnify him that he 
is not still more wonderful. Sir. 43:30. Continue in 
his words, and keep his commandments. Love one 
another sincerely. 1 Pet. 1:22. We also praise him 
for his faithfulness according to his promises, which 
he shows in us, in that we cannot sufficiently des- 
cribe the joy he gives us; for in the beginning of our 
confinement, when we were imprisoned, we were 
joyful and fearless, likewise before the lords, and 



MARTYRS MIRROR. 



505 



were filled with joy also afterward on the bridge and 
in our prison. Moreover, we hope that God will 
give us boldness unto the end. 

Hence, our dear brethren, be not terrified, if they 
inflict more than one death upon us, since much can 
be done in a quarter of an hour, yet it is as nothing 
to the pain of hell, and not worthy to be compared 
to the future joy. For after we have suffered this 
distress, and passed through this strait, we expect 
joy and amplitude; then shall all our tears be wiped 
away, and we shall weep and cry no more, but pass 
from one joy to another. O, my brethren, strive 
to enter into his joy. Lead henceforh a christian life 
and see that the Gospel be not evil spoken of on 
your account. Rom. 14:16. Be always meek, and 
have an unspotted conscience, and whatsoever you 
take in hand, remember the end, that you will not 
do amiss. Matt. 11:29; Sir. 7: 36. And forget not 
the ardency of the spiritual reformation in the begin- 
ning of the Christian life, lest when you think you 
are a perfect Christian, reformation of life be still 
necessary. We commend you to God, and to the 
word of his grace. We, Jan, Pleun, and Peter, greet 
you in th# Lord. Pray the Lord for us, that we may 
finish our course to his praise. We also pray for 
you. 



CONFESSION OR DEFENSE OF FAITH, OF JAN, THE 
OLD CLOTHES BUYER, WHEN HE LAY IN 



PRISON AT ANTWERP, A. D. 



1 55 J 



Question. ' ' What do you think of infant bap- 
tism ? " 

Answer. "I do not think it to be anything but 
a human institution." 

Ques. "By what then will you prove or main- 
tain your baptism ? ' ' 

Ans. "Mark 16." 

Ques. "What are your views concerning the 
sacraments ? ' ' 

Ans. ' ' I have nothing to say of the sacraments of 
men, but the Supper, as Christ held it with his 
apostles, I approve and esteem; for I think there are 
many who do not know what sacrament means." 

Ques. "What do you think of the Roman 
church ? ' ' 

Ans. " Nothing, but I esteem the Christian 
church, which is the church of Christ." 

Ques. "What do you hold concerning the host 
which the priest holds in his hand ? do you not be- 
lieve that our Lord is in it with flesh and blood? " 

Ans. "No_; for it is written, Acts 1, that he shall 
come again in like manner as he ascended into 
heaven." 

Ques. "What do you think of the Pope?" 

Ans. "That he is the antichrist." 1 Thess. 2:3. 

Ques. ' ' What do you think of the mass, cere- 
monies, and confession observed in the church ? ' ' 

Ans. ' ' Nothing, since the tree from which they 
spring, is good for nothing." 

Ques. "Where were you baptized?" 

Ans. "My lords, if you know it, why do you yet 
ask me ? ' ' 



The bailiff then said : "I adjure you by your bap- 
tism, that you tell us where you were baptized. ' ' 
Matt. 26:63. 

Aiis. "My baptism I hold to be good and right; 
but your adjuration I do not regard." 

They then read to me the names and surnames of 
all that had been baptized with me and said: " As- 
suerus has confessed it to us." I then said: "It is 
true. ' ' 

Ques. ' ' Who baptized you ? ' ' 

Ans. " It does not behoove me to tell." 

Ques. " We shall make you tell." 

Ans. "My flesh is before you; do with it as you 
please." 



WILLEM THE CABINET-MAKER, BEHEADED IN 

CLEVES; WINDEL RAUENS ALSO PUT TO 

DEATH THERE, A. D. 1551. 

( Copied from an old Writing*) 

Willem, the cabinet-maker, resided in Weesz, a 
village belonging to the country of Cleves; he was 
a very peaceable and pious man, who on account of 
the Christian faith had to leave his native coun- 
try, and when he would not conform to the world, 
he was brought prisoner from Weesz to Cleves, and 
having there been imprisoned for about a year, 
finally beheaded. He wrote several letters from 
prison. 

When Willem the cabinet-maker was to be con- 
demned by the judges at Cleves, Claes Meselaer, 
one of them, would not sit in the court to condemn 
him, but pretended sickness and went to bed. The 
Burgomaster, therefore, with the six judges, came 
to his bedside, to obtain his assent to the sentence. 
He said he did not want to condemn so pious a 
man. Thereupon the Burgomaster said; "By this 
you will incur the great displeasure of our gracious 
Prince and lord. " Claes replied- " I will rather in- 
cur the displeasure of Duke William, than of the 
Most High." "Then I will take it upon myself," 
said the Burgomaster, who was afterward visited by 
the avenging hand of the Lord, so that he was tor- 
mented by lice, and lost his speech for a time, and thus 
died in great misery. But Claes Meselaer resigned 
his office of judge, and died a brother in the church. 
Besides him, another brother, named Windel 
Rauens, was put to death at Cleves; who like the 
aforesaid, exchanged his life for death, after he had 
commended his soul into the hands of God. 



MARIA OF MONJOU, A. D, 1552. 

As it is known and manifest according to the tes- 
timony of the divine Scriptures, that all who have 
been righteous, and lived godly in Christ Jesus, 
have had to suffer, from the beginning of the world, 
so this Mai'ia, as a pious, godfearing woman, also 
partook of said suffering. For as she, according to 
the requirement of the Scriptures, had been bap- 



* This copy was sent to us by some one from the country of 
Cleves, as a very old relic. 



506 



MARTYRS MIRROR. 



tized upon the true faith, as a member of the body 
of Christ, and had conducted herself for a time in an 
edifying manner among the brethren and all men, 
the envy of the dragon manifested itself, and the 
bailiff of Monjou caused her to be brought and im- 
prisoned at Monjou, where she remained in confine- 
ment over a year. And though she had to suffer 
much, yet she bore it with joy. Her constant ad- 
monition to all the pious was, that they should walk 
in love, and hold fast the covenant of Jesus Christ. 
Eph. 5:2. She was herself constantly endeavoring 
to present her body a living sacrifice, holy, accept- 
able unto God, and that she might be built up a 
spiritual house well adorned inwardly with the word 
of God. Rom, 12:1; 1 Pet. 2: 5. 

The authorities tormented her for three days in 
succession, but could not induce her to forsake her 
faith, since she would adhere to Christ; for accord- 
ing to the Scriptures, no one is ever confounded, 
who fears God from the heart. The Bailiff entreated 
her to go to church and he would release her, and 
give her her board for a whole year; but she would 
not consent, but desired to adhere to Christ, and to 
give her life for his sake; whereupon she was con- 
demned to be drowned. 

On her way to the water, she sang with a joylul 
heart, because this day had come, and she had lived 
to see this hour: and thus she proceeded, like a sheep 
is led to the slaughter, in the hands of Pilate, even 
as they did with Christ, as the Scripture testifies: 
" They shall kill you, and think that they do God 
service." John 16:2. 

On the way, Maria said: "I have been the bride 
of a man; but to-day I hope to be the bride of 
Christ, and to inherit his kingdom with him. As 
they approached the water, one of the hypocrites 
said: "O Maria, repent, or it will not go well with 
you." At the water, they delayed with her over 
two hours, thinking that they could induce her to 
apostatize, forsake the truth, and follow them. 
Thereupon Maria said: "I adhere to my God; pro- 
ceed with what you have come here for; the wheat is 
in the straw; it must be threshed, so the word of 
God has begun, and must be finished. " With this, 
she undressed, willingly surrendered herself, and 
said: "O heavenly Father, into thy hands I com- 
mend my spirit, and was thus drowned, and died, 
confessing the name of God, and sealing it with her 
death to the consolation of all believers. 



BARBEL PUT TO DEATH A. D. 1 552. 

About this time, also a pious, godfearing woman, 
named Barbel, was drowned, at Guelich, because 
she had forsaken popery and idolatry, and become 
obedient to the holy Gospel. 1 Cor. 10: 14. 



WILLEM OF BIERCK, CHRISTOFFEL FROM GEISTENS, 

CHRISTIAN FROM EUKERAET, AND TIELLE- 

MAN FROM NUNKERKEN, A. D. 1552. 

The four brethren, Willem of Bierck, Christoffel 
from the Geistens, Christian from Eukeraet, and 



Tielleman from Nunkerken, were executed together 
on the same day, with the sword, at Blankenburg; 
they willingly suffered death for the testimony of 
Jesus, and with their blood testified to their faith. 



MARIKEN AND ANNEKEN, A. D. 1552. 

Those who hold only to God and his holy word, 
and seek to fulfill the latter, are not only persecuted 
but also imprisoned and put to death, as was very 
evident, in the year 1552, at Leyden, in the case of 
two women, named Mariken and Anneken, who 
were apprehended and brought into a house, where 
they were asked by the Bailiff, what views they held 
with regard to the Roman church. They replied 
that for the most part it was nothing but the doc- 
trine of devils . He further questioned them respect- 
ing the sacrament of the priests, whether Christ was 
not bodily in it. They said : "It might be a hidden 
devil ; for God does not suffer himself to be locked 
up in silver or golden caskets." They were then 
led to prison, and passing the church they said : 
"O den of murderers and choir of devils!*' "Why 
do you speak such presumptuous words?" said the 
Bailiff's servant. "Because so many a poor soul 
is murdered in it," they replied. Being kept im- 
prisoned for a time, and examined, they boldly 
confessed their faith, and firmly adhered to it, in 
consequence of which they were sentenced to death. 
In the sentence of the one it was charged that she 
had denied infant baptism, rejected the sacrament, 
and, contrary to the decree of the Emperor, had 
attended unlawful assemblies, and that she should 
therefore be put to death as a heretic. The other, 
not having been baptized, would have been set at 
liberty, had she been willing to apostatize from her 
faith, which she was greatly importuned to do; but 
she remained immovable, and as she had said : 
" Your bread god is eaten by spiders and worms; I 
will not be a partaker of it," and remained steadfast 
also in other articles, she was likewise sentenced to 
death. Thus these two had to lose their lives for 
the truth, to satisfy the bloodthirsty judges, who 
have feet that are swift in running to mischief, and 
hands to shed innocent blood. Prov. 6:18, 17. 



WILLIAM VAN ROBAEYS, A. D. 1552. 

In this same year, a brother named William van 
Robaeys, was persecuted, apprehended, examined, 
tortured and finally put to death, at Komen, in 
Flanders, for righteousness for the truth, and for 
following Christ. 



HENDRICK DIRKS, DIRK JANS, AND ADRIAN COR- 
NELISS, A. D. 1552. 

In the same year, three brethren, named Hen- 
drick Dirks, Dirk Jans, and Adrian Corneliss, were 
apprehended at Leyden, and examined in regard to 
their faith; but when they boldly confessed it, and 
would in no wise depart from it, they were also 



MARTYRS MIRROR. 



507 



sentenced to death. Hendrick Dirks, advancing 
joyfully, said: "Blessed are they that weep now; 
for they shall laugh, and be rewarded with shining 
robes ; yea, with an eternal crown, if they strive 
steadfastly. This is the sabbath of the Lord, which 
I have long desired ; not that I am worthy to suffer 
for his name, but he has made me worthy; and thus 
we suffer not for theft or murder, but for the pure 
word of God." Luke 6: 21; Matt. 13:43; 2 Timothy 
4:8; Matt. 24:13; Is. 58:13; Acts 5:41; 1 Peter 

4:i5- 

Dirk Jans said: "Though all men despise us, 
God does therefore not despise us. Remember, 
lords, that on high there is a judge over all, and be- 
lieve that he will once judge and pass sentence. 
This suffering," said he, "is not so great; Christ had 
to suffer much more, when he shed his blood for us 
He will strengthen us in what we suffer for his 
name; for we suffer not for schism or anything evil; 
for there is no other true faith to be found than that 
which we maintain. Therefore, O God, have com- 
passion upon me, and receive me into thine arms." 
Ps. 7:11; Matt. 25:31; Is. 53; Matt. 26:28. 

Adrian Corneliss intrepidly said : " Christ has 
gone this way before us; and his beloved apostles 
likewise, and we his servants are not above our 
Lord." Luke 24:26; Acts 14:22. 

They then fell upon their knees, earnestly prayed 
to God (Acts 20: 36), and rising, said : ' ' They think 
by killing- us to exterminate the godfearing ; but for 
one whom they kill, a hundred others shall arise . 
Hence, fear not them that kill the body; but fear 
him who is able to cast both soul and body into 
everlasting torment. " Matt. 10:28. Standing on the 
bench, they exclaimed: "Fear not that which is 
temporal, but fear that which will last forever; for 
eternity is so long." With this, they comme'nded 
their souls into the hands of God, and offered up 
their burnt sacrifice. They now rest under the altar, 
and wait to be clothed in shining robes, and to 
receive the new wine in the throne of heaven . Mat- 
thew 26 : 29. 



SEVERAL LETTERS WRITTEN IN PRISON, BY ADRIAN 
CORNELISS, INCLUDING A PRAYER, AN ADMONI- 
TION, AND A CONFESSION OF ADRIAN CORNE- 
LISS, GLAZIER, WHO WAS IMPRISONED AT - 
LEYDEN, AND ALSO PUT TO DEATH THERE 
FOR THE TESTIMONY OF JESUS, IN THE 
YEAR OF OUR LORD, 1552. 
His Prayer to God. 

O Lord of heaven and earth, who hast made all 
things out of nothing, who hast given me members 
after the image of thy Son, I hope to offer them up 
now for thy holy name; for thou art the Lord, be- 
fore whom every knee must bow, both in heaven 
and upon earth : hear my prayer, and let my incense 
be acceptable before thee. Take not thy grace from 
me, a polluted man of unclean lips; purify my 
mouth, that thy name may be praised thereby. In- 
cline thine ear to me, and thou shalt see how they 



fall upon me ; but it is better for me to fall into the 
hands of men, than to sin in thy sight; for thine eyes 
are as a flame of fire, and thy word as a sharp, two- 
edged sword, piercing even to the dividing asunder 
of soul and spirit, and of the joints and marrow, and 
thou art a discerner of the thoughts and intents of 
the heart, and there is nothing hid before thine 
eyes. Therefore I exclaim with David, thy dear 
prophet, that it is better to fall into the hands of 
men, than into thy wrath. Matt. 11:25; Gen. 1:27; 
Rom. 12: 1; Philip. 2: 10; Is. 6: 5; Susanna 23; Rev- 
elation 1: 14; Heb. 4:12, 13. 

O Lord, lead me into the land of Haran, in which 
I have not so much inheritance as to set my foot 
on, namely, the promised land, which I pray thou 
wilt give me, out of grace, and not for my own 
works or merits. Acts 7 : 4, 5. Deliver me with Lot 
from this generation. Preserve me, Lord, from the 
fierce teeth of the lions, which are many, yea, from 
the ferocious evening wolves, that let nothing remain 
till the morning, whose feet make haste to shed in- 
nocent blood. Zeph. 3:3; Prov. 1:16. O Lord, 
preserve me with Shadrach, Meshach and Abedne- 
go, that the fire of blasphemy which proceeds out of 
their mouth, may not harm me. Dan. 3:27. O 
Lord, let my prayer be heard with that of Tobit 
and Sarah; hear my prayer with that of Elijah, and 
receive me as a burnt-offering, living, holy and ac- 
ceptable unto thee, that the prophets of Jezebel may 
be confounded, and seduce thy people no longer. 
Tobit 3: 1, 11; 1 Kings 18:36; 19:4. Lord, preserve 
me with Joseph from the wicked woman, that I may 
rather suffer myself to be deprived of my garment, 
namely, my first body; for we read : "He which is 
joined to a harlot is one body with her." Genesis 
39:7; 1 Cor. 6:16. Preserve me, Lord; for I call 
heaven and earth to witness, that I die innocently; 
for whosoever seeks to save his life, shall lose it; 
and whosoever loses his life for thy sake, Lord, and 
the Gospel's, shall preserve it. 1 Mace. 2:37; Mat- 
thew 16:25. Hence, I cry with old Eleazer : "I will 
rather die gloriously than live stained with abom- 
ination." 2 Mace. 6:19. 

O Lord, behold, the burning wrath of a great 
multitude is kindled over us, and they shall take 
away certain of us, and feed the idle with things 
offered unto idols; but thou, Lord, preservest me, 
thou givest thy servant bread in time of need, and 
water when he is thirsty, and in the day of tribula- 
tion thou forgivest sins. 2 Esdra 16:68; Sir. 2:11. 
And thou hast said to thy dear prophet, that though 
a mother forget her child to which she herself has 
given birth, yet wilt thou not forget us ; for it is thy 
word, Lord. Is. 49: 15. Thou hast spoken through 
thy dear apostle Paul : Come out from this wicked 
generation, and touch not the unclean thing. Then 
thou wilt deliver us, and be our Father, and we 
shall be thy sons and daughters. 2 Cor. 6 : 17, 18. 
We now also go forth without the camp, and will 
help bear thy reproach. Heb. 13:13. Lord, teach 
us to pray according to thy will, that we may pray 
in spirit and in truth, that we may truly call thee 
Father ; for a son must honor his father, and a ser- 
vant his master. Mai .1:6. Grant us therefore to be 
partakers of the word which declares : These are 



508 



MARTYRS MIRROR. 



they who have not loved their life, but have deliv- 
ered it into death; for those that are slain by men, 
have a better hope to expect from God, namely, 
that they shall be raised again; for thou provest thy 
chosen; thou triest them as gold in the furnace, and 
thou receivest them as an offering of burnt sacrifice. 
Ps. 66 : 10. Lord, now let thy servant depart in 
peace. Holy Father, sanctify thy Son, that I may 
be found unblamable at thy appearing. Keep me, 
holy Father for thy holy name's sake. Amen. Luke 
2 :29; John 17:11. 

An admonition of Adrian Corneliss, to the 
friends. 

The rich grace and peace of God our heavenly 
Father, who has purified us by the washing of 
regeneration, and the renewing of the Holy Ghost, 
has enlightened our hearts, and opened the eyes of 
our understanding through the hope of the Gospel, 
and warned us, that denying ungodliness and 
worldly lusts, we should live soberly, righteously, 
and godly, in this present world, and keep our- 
selves unspotted from this world, before God the 
Father, who will have all men to be saved, and to 
come unto the knowledge of the truth, that at the 
time of revelation we may have hope and consola- 
tion, and be counted among the number of the elect. 
The father and his blessed Son Jesus Christ fit you 
for this, now and evermore. Amen. Tit. 3:5; 
2 Cor. 4:6; Eph. 1:18; Tit. 2:12; James 1:27; 
1 Tim. 2 14. 

We, fellow-citizens with the saints, and of the 
household of God, built upon the foundation of the 
apostles and prophets, Jesus Christ himself being 
the chief corner stone, in whom all the building 
fitly framed together groweth unto a holy temple in 
the Lord, to the twelve tribes which are scattered 
abroad through cruel edicts and severe persecution, 
greeting. Eph. 2:ig — 21; 1 Peter 2:6; James 1:1. 
Hence, my dear brethren and sisters, do not become 
weary because you now suffer for a season, and 
have to flee from one city into another; but remem- 
ber, my dear friends, that it all conduces to your 
happiness, and take for an example Tobit, with his 
wife and son, how he had to flee, and to be hid 
naked; likewise, Matthias with his sons and those 
who loved him, when he said : ' ' Whosoever is 
pious and of good cheer, let him make his testa- 
ment, and follow me." Matt. 10:23; Rom. 8:28; 
Tobit 1:19; 1 Mace. 2:27. 

Take also Abraham, Isaac and Jacob for examples, 
who dwelled in tents, and also others; for here we 
have no continuing city; they wandered about in 
sheepskins and goatskins, in hunger, want and 
affliction, of whom the world was not worthy. Gen- 
esis 1 2. See, my dear friends, think not that you 
are the only ones, or that you are forsaken by the 
Lord, when some tempest assails you; but remem- 
ber that we must through much suffering take the 
kingdom of God. Sir. 2:10; Acts 14:22. If the 
aboverqentioned had been mindful of the country 
from whence they came out, truly, they might have 
had opportunity enough to have returned; but they 
declare plainly that they sought a country, a city 



which has foundations, whose builder and maker is 
God; wherefore God was not ashamed to be called 
their God. Ex. 3:6. Thus, also, my dear triends, 
will he not be ashamed of us; for he says through 
his pious prophet Isaiah : ' ' Can a mother forsake 
her own child, to whom she herself has given birth ? 
Yea, she may forget it, yet will thy God not forget 
thee." Is. 49:15. Consider, therefore, how the 
gracious Father has been with all the pious children 
of God, and how he has preserved and upheld them 
under his powerful hand, as we may clearly under- 
stand from Abraham ; for when he went into a 
strange country, he often had God for his comforter. 
He gave Jacob courage when he fled before his 
brother Esau. He fed Hezekiah three days and three 
nights, who complained of the blasphemy of Sen- 
nacherib. 2 Kings 19:6. He delivered the Jews 
through Judith, when they were besieged by Holo- 
fernes. Judith 13:8. He delivered the three young 
men from the heat of the fiery furnace, and was in 
the pit with Daniel, so that the lions did not devour 
him. Dan. 3:25; 6:22. He delivered Israel from 
the bondage of Pharaoh. He delivered Rahab from 
the shadow of death. Josh. 6 : 25. He saved Susanna 
through Daniel. He delivered Peter from prison. 
He delivered John from the Isle of Patmos. He 
comforted Paul by the vision on the way to Damas- 
cus. He comforteth the apostles through the Com- 
forter, the Holy Ghost. He turned Joseph's great 
sorrow into great joy in Egypt. Thus, God will also 
turn the sorrow of every one of you into great joy, 
even as he himself declares : "The world shall re- 
joice ; but ye shall mourn and be sorrowful ; but be 
of good cheer, God shall turn your sorrow into joy. 
A woman when she is in travail hath sorrow, but as 
soon as she is delivered of the child, she remem- 
bereth no more the anguish, for joy that a child 
is born into the world. And ye now therefore have 
sorrow : but I will see you again, and your sorrow 
shall be turned into joy, and your joy no man 
taketh from you. John 16:20 — 22. 

Therefore, my dear friends, be not afraid of the 
sons of men, who pass away as grass. "Fear not, 
little flock ; for it is your Father's good pleasure to 
give you the kingdom." Luke 12 : 32. Be not afraid, 
my dear friends, of this tyrannous generation ; fear 
not them that kill the body; but I will show you 
whom you shall fear : fear him who after you are 
dead has power to cast into eternal fire. And, my 
dear friends, we have here a little suffering of trib- 
ulation, but it is very small in comparison with the 
everlasting torment or punishment. 

John the Revelator says : Fear God, and give 
glory to him. Rev. 14:7. And the prophet Esdras 
says : "Behold, God himself is the judge, fear him : 
leave off from your sins, and forget your iniquities, 
to meddle no more with them forever: so shall God 
lead you forth, and deliver you from all trouble. 
For behold, the burning wrath of a great multitude 
is kindled over you, and they shall take away certain 
of you, and feed you, being idle, with things offered 
unto idols. And they that consent unto them shall 
be had in derision and in reproach, and trodden un- 
der foot. For there shall be in every place, and in 
the next cities, a great insurrection upon those. that 



MARTYRS MIRROR. 



509 



fear the Lord. They shall be like mad men, sparing 
none, but still spoiling and destroying those that 
fear the Lord. For they shall waste and take away 
their goods, and cast them out of their houses. 
Then shall they be known who are my chosen ; and 
they shall be tried as the gold in the fire. ' ' There- 
fore, my chosen, behold, the days of trouble are at 
hand, but the Lord will deliver you from the same. 
Be ye not afraid, neither doubt ; for God is your 
guide, and the Lord will not leave you orphans ; for 
he cares for us all, and will preserve us as the apple 
of his eye. 2 Esdr. 16:67 — 75; Wis. 3:6; Jn. 14:18. 

Hence, faint not at the tribulation in which we 
are, but adhere to the Lord, and the tempest will 
soon attack you ; but, my dear friends, remember, 
as the sufferings of Christ abound in us, so our con- 
solation also aboundeth by Christ, since eye hath 
not seen, nor ear heard, neither have entered into 
the heart of man, the things which God hath pre- 
pared for them that love him. Eph. 3 : 13; Matthew 
7:25; 2 Cor. 1:5; 1 Cor. 2: 9. Let every one there- 
fore, that has this hope in him, purify himself, even 
as he is pure, and go out from this sinful gener- 
ation, and have no fellowship with the unfruitful 
works of darkness, but rather reprove them. For it 
is a shame even to speak of those things which are 
done of them in secret. But all things that are re- 
proved are made manifest by the light: for whatso- 
ever doth make manifest is light. Wherefore he 
saith, Awake thou that sleepest, and arise from the 
dead, and Christ shall give thee light. 1 John 3:3; 
Eph. 5:11—14. 

Hence, my dear friends, if there should be yet 
some among you, that are slothful or drowsy, let 
them wake up now, or they will be shut out with 
the foolish virgins. O, my dear friends, it will not 
avail that some of you know the way. O, my dear 
friends, knowledge puffeth up, but charity edifieth: 
for it avails not to know the way, but it must be 
walked ; and though it is strait and narrow, and 
fraught with much labor, it must nevertheless be 
walked.' 1 Cor. 8:1: John 13:17; Matt. 7 : 14. 

Therefore, my dear friends, who have become 
partakers of the heavenly calling, make good use 
of the time of grace, and look not to those who pro- 
ceed so lukewarmly and slothfully; but strive to 
enter in at the strait gate; for many will seek to 
enter in, and shall not be able. Luke 13: 24. Why, 
my dear friends ? Because they seek to enter in by 
another way, which is not commanded us. But 
those who enter in by Christ, since he is the way, 
they are the ones that shall inherit the city, whom 
the Bridegroom will make sit down at the table, and 
will serve them. But, my dear friends, the luke- 
warm, that are neither cold nor hot, God will begin 
to spew out of his mouth, who say they are rich, 
and increased with goods, and know not that they 
are poor, miserable, naked and blind. Hence, Sol- 
omon says: "Go to the ants, thou sluggard, and 
consider their labor ; they gather in the summer 
their sustenance for the winter." And Jeremiah 
says : ' ' The crane and the swallow observe the time 
of their coming; but my people observe not the 
time. " O ye ignorant, the ox knoweth his master' s 
crib. Ye who say, It will be fair weather to-morrow, 



and it cometh to pass ; O ye, who can discern the 
face of heaven and earth, why can ye not discern 
among yourselves that which is right? Matt. 16 : 3. 
Therefore, my dear friends, take heed that none of 
you be found slothful ; but let your loins be girded, 
and have your staff in your hand, to eat the pass- 
over ; for we have a passover to eat, which is Christ; 
Therefore let us keep the feast, not with old leaven, 
neither with the leaven of malice and wickedness, 
but with the unleavened bread of sincerity and 
truth. E-x. 12:11; 1 Cor. 7:8. 

Hence, my dearly beloved friends, think it not 
strange, if you are tried by the fire of tribulation, as 
though some strange thing happened to you ; but 
be partakers of Christ's sufferings, that in the time 
of revelation, you may have hope and consolation. 
Let none of you suffer as a thief or murderer; 
yet if any man suffer as a Christian, let him not be , 
ashamed ; but let him glorify God on this behalf. 
For the time is come that judgment must begin at 
the house of God ; and if it first begin at us, what 
shall the end be of them that obey not the gospel 
of God ? And if the righteous scarcely be saved, 
where shall the ungodly and the sinner appear? 
Hence, Solomon says : If the righteous are recom- 
pensed, how much more the wicked and the sinner. 
1 Pet. 4: 12, 13, 15 — 18; Prov. 11 131. 

Therefore, my dear friends, take heed and flee 
the shadow of this world, and seek not to escape the 
cross, so that you go into other countries, to obtain 
great liberty. O no, my dear friends, but always 
submit to the cross ; for the children that are under 
the rod are therefore obedient, fearing lest their 
Lord should come, and find them sleeping ; hence, 
they are always watchful, that they may not be 
found sleeping; for as soon as the flesh obtains 
a little freedom, it takes still more of its own accord. 
My dear friends, though I have written this thus 
boldly, accept it nevertheless in good part ; for I 
am not your lord in this matter ; but I write as my 
own flesh testifies. Hence, my dear friends, walk 
in wisdom toward them that are without ; remain 
among the scattered flock of Israel ; for where blood 
is shed, gain is to be had ; there put your pounds 
out to usury, each according to the gift received 
from God; in honor preferring one another; and en- 
deavoring to show yourselves tried ministers unto 
God. Col. 4:5; 1 Pet. 1:1; Matt. 25:15; Romans 
12 : 10. Lay aside all malice and hypocrisy, and, as 
newborn babes, desire the sincere milk of the word, 
that ye may grow thereby : if so be ye have tasted 
that the Lord is gracious, to whom ye have come, as 
unto a living stone ; hence, build yourselves up a 
spiritual house, a royal priesthood, a holy nation, 
a peculiar people, that ye, as obedient children, 
should show forth the praises of him who hath called 
you. 1 Pet. 2 : 1 — 5, 9. 

If any man speak, let him speak as the oracles 
of God ; fulfill your ministry wisely, that your treas- 
ure be not evil spoken of; and as you were diligent 
in going astray from God, so give now so much the 
more diligence to turn to the Lord, and abound 
therein. 1 Pet. 4:11; Baruch 4 : 28 ; Rom. 6:19. Do 
good unto all men, especially unto them who are 
of the household of faith, and see that you add to 



510 



MARTYRS MIRROR. 



your faith virtue; and to virtue, knowledge; and to 
knowledge, temperance; and to temperance, pa- 
tience; and to patience, godliness ; and to godliness, 
brotherly kindness ; and to brotherly kindness, char- 
ity; for if these things be in you, and abound, they 
make you that ye shall neither be barren nor un- 
fruitful in the knowledge of our Lord ; but he that 
lacketh these things is blind, and gropeth for the 
wall, and hath forgotten that he was purged from 
his old sins. Gal. 6 . 10; 2 Pet. i : 5 — 9. Let it not 
be so with you, my friends ; make to yourselves 
friends of the mammon of unrighteousness, and if 
you are partakers in the spiritual things, share also 
the temporal things with one another, and let this 
be done in order, and remember that it is more 
blessed to give than to receive ; for we read, John 6, 
that some followed the Lord, to whom he said : " Ye 
.follow me, not because ye saw the miracles, but be- 
cause ye did eat of the loaves, and were filled." 
Luke 16 : 9; Rom. 15 : 27 ; 1 Cor. 14 : 40; Acts 20 : 35; 
John 6 : 26. 

Therefore, my dear friends, labor not for the meat 
which perisheth, but for that meat which endureth 
unto everlasting life; for man doth not live by bread 
alone, but by every word that proceedeth out of the 
mouth of God ; for " meats for the belly, and the 
belly for meats ; but God shall destroy both it and 
them." Luke 6 : 27; Deut. 8 : 3; 1 Cor. 6 : 13. 

Thus, my dear friends, if you live according to 
the Gospel, you will be fruitful branches of the true 
vine Christ, comely olive branches grafted into 
Christ. My dear friends, be not moved away from 
the Gospel by the enemies of the cross of Christ, 
who would preach the Gospel without the cross. Do 
not believe them, -for they are those who love your 
flesh, and kill your souls, and put pillows under the 
arms, or under the head. Avoid them, for such 
serve not the Lord Jesus Christ, but their own belly, 
and by good words and fair speeches deceive the 
hearts of the simple. For we are not ignorant of the 
devices of the devil ; since he can transform himself 
into an angel of light ; what wonder is it then that 
his ministers assume this appearance? Philip. 3 : 18; 
Ezek. 13: 18; Rom. 16: 17, 18; 2 Cor. 11 : 14, 15. 

O my dear friends, a thief cometh not, but for to 
steal, and to kill ; hence, beware, lest you be de- 
ceived by them, and thus fall from your own stead- 
fastness. John 10:10; 2 Pet. 3: 17. Therefore, hold 
that fast which thou hast, that no man take thy 
crown ; and let him that standeth take heed lest he 
fall; for what hast thou that thou didst not receive? 
for every good gift and every perfect gift is from 
above, and cometh down from the Father of lights, 
with whom is no variableness, neither shadow of 
turning. Rev. 3:11; 1 Cor. 10:12; 4:7; James 
1:17. 

Therefore, exhort one another daily, my dear 
friends, the more so, as the day of Christ is at hand, 
and while it is called to-day. Heb. 3:13. And 
see that you care for one another; and, my dear 
friends, when you assemble together, make not 
many inquiries concerning others, or as to where 
each particular one lives: in such things be igno- 
rant, and in malice be children; but in understand- 
ing be old and hoary, and keep the doors of thy 



mouth from her that lieth in thy bosom. 1 Corin- 
thians 14: 20; Micah 7:5. My dear friends, if you 
have understanding, answer your neighbor; if not, 
lay your hand upon your mouth, lest you be caught 
in an unseemly word, and put to shame. Sir. 5: 12. 
Let no corrupt communication proceed out of your 
mouth, but that which is good to the use of edify- 
ing, and may minister grace unto the hearers. And 
grieve not the Holy Spirit of God, whereby ye are 
sealed unto the day of redemption. Eph. 4 : 29, 30. 

My dear friends, herewith I hope to take leave. 
Do not take it amiss that I have written you a little ; 
I hope it will tend to edification ; I have done my 
diligence with the little gift the Lord has given me. 

By me, Adrian Corneliss, glazier, your unworthy 
brother, who am not meet to be called a brother. 
1 Cor. 15:9. Written in my imprisonment, sitting 
in the stocks, with two fellow-companions, and one 
who is separately confined, and two sisters that are 
below us. We wait daily for the redemption of our 
body; and our pilgrimage, I trust, is half finished. 
I hope that we shall soon have completed the rest. 

We commend you to the Lord, dear brethren. 
Remember the prisoners; we remember you in our 
prayers. Heb. 13:3. Salute all lovers of the only 
salvation by name; the times are too perilous now, 
to mention them ; hence we must govern ourselves 
accordingly. 

Let me inform you, how it went with us in our 
last time. When we were to be offered up on Mon- 
day, a priest came to us on Sunday, who talked to 
us, and said: "You have to die." 

Answer. ' ' Thus did also the Jews, who said : 
We have a law, and by our law you must die. So 
must we also, as the decree of the Emperor shows." 
But we asked the priest, whether their things were 
right. 

He replied: "Not all; for we have also abuses in 
our church." 

We then said : "A little leaven leaveneth the 
whole lump." 1 Cor. 5 : 6. 

He replied; "It has to be leavened." 

By this we may perceive that their things are not 
good. But beware of such; for they are not sent 
from God. Jer. 14:15. Salute all lovers of the di- 
vine word. 

Confession of Adrian Corneliss before the magis- 
trate and the priests, together with an account 
of the manner of his apprehension. 

My dearly beloved brethren and sisters, to the 
twelve tribes which are scattered throughout Pontus, 
Galatia, Cappadocia, Asia, and Bithynia, with all 
that call on the Lord out of a pure heart, in their 
and in our places, greeting. Jas. 1 : 1 ; 1 Pet. 1:1; 
1 Cor. 1:2; 2 Tim. 2:22. I must yet write to you 
a little, hoping herewith to take my leave. Let me 
tell you how it went in my imprisonment. I had 
come to Leyden, and there conversing with a 
brother, we wondered how it came that they kept 
our friends confined so long. We therefore agreed 
that I should go and see Jan of Delft, the Bailiff's 
servant, and ask him, how it stood with the pris- 
oners, and whether they would not soon be offered 



MARTYRS MIRROR. 



511 



up. He replied: "I hear nothing at all concerning 
it." I then said: "This long imprisonment gives 
you much trouble. ' ' 

Jan. "I would be well satisfied to see it come to 
an end soon." 

Adrian. '"You can hardly get away any more." 

Jan. "Yes, that is so." 

Adrian. "You ought to have some rest." 

Jan. " It would soon be time." 

Adrian. "Jan Jans, I should like to have a little 
conversation with you about certain things." 

Jan. "I have something to do yet; I shall speak 
with you; just wait here a little while for me." 

I waited a little, and he returned, even before he 
had attended to the prisoners or brought them their 
food. He came and spoke to me in a friendly way, 
and accepted my words with such suavity (Psalm 
55:21), that I knew not but that he would also 
embrace our faith. 

I then said: "Jan Jans, what do you think, will 
you abandon this service, and release the prisoners ? 
I shall see that you will not be a loser by it; for it 
is in your power, you have the keys." 

Previous to my saying this to him, he had said 
to our friends in prison: "Shall I leave the door 
open some time that you can escape?" "Why 
should you do this?" replied our friends. On this 
account I spoke the more boldly to him, remember- 
ing the words concerning Paul and the jailer (Acts 
16 : 29), if perad venture the Lord had showed like 
grace to this man; and having been urged by our 
friends, I had a long conversation with him. He 
asked me whether I knew those whom he named 
to me. I said: "No, but I have heard of them." 
One, however, he mentioned, whom I well knew. 
"Yes, I know him well," I said. He asked me, 
where I was from. I replied: "I am a native of 
Schoonhoven , ' ' but I did not tell him that I re- 
sided at Delft. But with all my prudence, the devil, 
as is well known, was still more cunning. Gen. 3:1. 
When we had walked together for a long time, we 
arrived again at the prison. He then said: "Do 
you want to talk with the prisoners?" I went in 
without any fear, and coming to our dear sisters, 
we conversed together, without manifesting previous 
acquaintance, however. This servant then went off 
a little ways, and spoke to another servant. I then 
plainly saw what I had got myself into. 

Now, some one may ask: Why did you go in? 

dear friends, my flesh and blood did not impel 
me to.go in there. In vain we run; it is just as the 
prophet says; "We may flee, but cannot escape." 
Ps. 139:7. Hence, we must all come whither our 
destiny calls us. I had anticipated that my journey 
to Leyden would not be a fortunate one. 

The other servant then asked me whether I 
wished to go above to the others. I thought to 
myself that it was now as bad as it could ever be- 
come, and went above. They then shut the door 
after me, and one of them went for the Bailiff. Hav- 
ing been above for a little while, and conversed with 
our friends, I went below again. They opened the 
door, and the night Bailiff stood before it. He said : 
"You will have to remain here a little while." 

1 then asked whether I should go above. He re- 



plied: "Yes." I then said: Christ had twelve apos- 
tles, and one was a Judas; but here were only two, 
and one was a Judas. However, the Lord be praised 
for his grace. Without much delay, they shut me 
up above alone, whereupon I immediately began 
to sing the hymn: " O Waerheydt hoe zijt gy nu 
vertreden ! " " Is. 59:14. 

I did not, however, enjoy a very long respite ; 
since much people came, and hence they immedi- 
ately came and took from me my testament, and 
the hymn about our four friends, which I had com- 
posed. They then shut me up with E. S. Soon 
after, the Bailiff came with the whole council . The 
gates were shut, and it was reported that there were 
a dozen in Leyden ; hence they were very assidu- 
ous, thinking they had caught a great gentleman or 
captain; but alas ! they had not. 

The Bailiff then asked: "Where is your rapier?"* 

I replied : ' ' My Master has not taught me to 
carry a rapier. ' ' 

Bailiff. "Who is your Master?" 

Adrian. ' ' Christ is my Master. ' ' 

Bailiff. ' ' Christ is the Master of us all. ' ' 

Adrian. "If Christ were your Master, you would 
not dare fight against him; but it will be hard for 
you to kick against the pricks." Acts 9:5. 

Bailiff. "We are responsible for that." They 
then asked me where I had slept. 

Adrian. ' ' I have slept well; did you sleep badly? " 

Bailiff. "No, I shall make you tell." One of the 
lords then asked me whether I had been rebaptized. 
I replied: "No, I was baptized aright once." 

Bailiff. ' ' Who baptized you ? ' ' 

I asked him whether he also wished to be bap- 
tized. 

Bailiff. "Don't be ashamed to tell; I will tell 
you, where and by whom I was baptized: here in 
St. Peter's church." 

Adrian. "If you wish to be also baptized, I will 
tell you." 

Bailiff. ' ' I have no desire for it as yet. ' ' 

Adrian. " Neither are you fit for it." 

Bailiff. ' ' Where is the servant with the hat, that 
accompanied you?" 

Adrian. "I know nothing of a servant with a 
hat." 

Bailiff. ' ' We saw him walk with you. ' ' 

Adrian. "Lord bailiff, you lie; if you are a ser- 
vant of Christ, you ought not to lie." Eph. 4:25. 
They then showed me the hymn about the friends 
and asked me who had written it. 

I replied : "I wrote it. ' ' 

Thereupon they asked whetlfer I had also com- 
posed it. I told them I wrote it, but said nothing 
about composing. The under bailiff then said : 
' ' You were at my house one Friday, and taught me 
a refrain about Mary Magdalene ? ' ' 

Adrian. "You have also lied; for my Master has 
taught me no refrains. ' ' 

Under bailiff. " Or an exhortation?" 

Adrian. "It is not so. ' ' 

The servants and others then said : ' ' The fellow 
is drunk." 



* A light sword with a very narrow blade. — Tra>, 



512 



MARTYRS MIRROR. 



Yes, dear friends, then I remembered the words 
of Peter, Acts 2; as they were drunk, so was I. hav- 
ing tasted neither beer nor bread all day. They 
were then about to leave, but found themselves at a 
loss where to put me; for John of Delft, the servant, 
said: " It is all right with E. S. ; but now this rogue 
will spoil him again. ' ' Nevertheless, they put me 
with him. All this took place the same Monday on 
which I was apprehended. 

The following Thursday the Bailiff came, with two 
judges, and a commissary from the Hague; they 
asked me many questions, which I could not answer, 
and also demanded to know where I had slept, which 
I would not tell, together with many other things too 
tedious to relate. They also asked : " Do you know 
Jelis of Aix-la-Chapelle ?" I replied : "I never in 
my life was at Aix-la-Chapelle." As they kept on 
asking me for a long time, I finally said : "I know 
him." They then asked where I had been with 
him. I replied: "I cannot tell you this;" more I 
would not say. "We shall make you tell," said 
they. ' ' My lords, ' ' I replied, ' ' I liave always been 
careful not to know much, so that in case I should 
be apprehended, I might not have much to tell." 
They then laid before me the letters I had sent them, 
and also the hymn; they readily saw that it was the 
same hand-writing ; but I did not confess it. I 
thought to myself: There is plenty of time yet for 
it; for I will have to tell them something any way, 
when they torture me. For the matter concerned 
myself; hence I did not keep it secret, when I was 
tortured ; but as regards others, I had no warrant to ac- 
cuse them, and hence I did not want to know where 
the friends lived, when I talked with any one. And 
let me tell you, dear friends, this matter is sadly 
overlooked by some, who are continually inquiring 
after this one and that one, and take it amiss, if you 
do not give them the desired information. O dear 
friends, if you knew what suffering it would mean if 
you were imprisoned, you would not make such in- 
quiries. Hence, if you wish to make any inquiries, 
inquire after the faith that can save your souls. See, 
my dear friends, accept this in good part; for I have 
written it out of love. All the torture I have suffered 
was inflicted upon me, to make me inform on 
others; hence, the less you know, the less you have 
to answer. The commissary then examined my tes- 
tament, and said : This is a proscribed testament. 
I replied : "There you have also lied." Thereupon 
he was silent, and evening came on. They then went 
away, promising to consider my case in the day- 
time. 

Saturday morning^ they all came before eight 
o'clock, and took me into the torture chamber, 
where the executioner was. They then asked me 
whether I had not changed my mind, and would 
answer their questions. I began to admonish them. 
They said : "We have not come here to be taught 
by you; but we ask you whether you will answer 
our questions." But this I did not intend to do. 
The executioner then stripped me, and bound my 
hands behind my back. There was a windlass there, 
and tying a block to my feet, they drew me up and 
left me hanging. While thus suspended they inter- 
rogated me, but I did not answer. They then let me 



down, and the Bailiff asked me where I had worked 
since I left Flanders. At Delft, I replied. There- 
upon they asked me still other questions, and as I 
refused to answer them, they drew me up again, 
and untied the block. The executioner then placed 
a piece of wood or iron between my legs, which had 
been bound together, and stood on it. Being let 
down again, I was asked by the Bailiff, whether I 
and six of my friends had not been at Leyden at a 
certain time, which he specified. I did not confess it. 
Again the executioner drew, me up, they having 
blindfolded my eyes, and they took rods and 
scourged me. After I was let down, the bailiff said : 
"Tell it, or I shall tell you ?" I would not accuse 
any one. They drew me up again, pulled my beard 
and hair, and beat and scourged my back; but as 
my eyes were blindfolded, I could not see who did it. 
They might also have asked : "Who smote you?" 
Luke 22:64. This continued until I had been beaten 
with seven or eight rods. When they let me down, 
and I did not answer for a long time, they, fearing 
that I should faint away, poured water over me, 
which they had also done while I was suspended. I 
sat down, and as I did not speak for a long time, 
the Bailiff said : "You will not tell it; I will tell you: 
you slept at Stephen Claess' . ' ' 

Adria.71. ' ' That is true. ' ' 

Bailiff. ' ' You were here before the prison, with 
six of your friends, and exhorted the prisoners, that 
they should strive valiantly, and adhere to their faith ; 
and you went and hired a boat for six stivers. Who 
was the fellow to whom the boat belonged, and the 
one who was in the other boat, who gave the skip- 
per half a stiver, into whose charge he committed 
his chest, bacause he was to sail with you ? And he 
knew the fellow's name, and knew also what we had 
done, and that a woman'was with us, and how we 
had read, and that two, sat there, bareheaded, and 
where we had gone up. I then acknowledged that it 
was so, and they wrote it down; however, I excused 
the two from those that were in the boat; but it was 
of no avail, and thus the matter was left. They then 
showed me the letters, about four or five in number. 
"Yes," said I, "I wrote them." Upon this they 
said: "This is the placard writer." "It is cer- 
tainly not proper," said the judges, "that you dis- 
parage the Emperor in such a manner." I replied : 
"I do not disparage the Emperor; however great 
the Emperor is, the Supreme Emperor is still 
greater. Bring me a Bible ; I shall prove to you 
what I have written. " Thereupon they said : ' ' Why 
did you write these letters ?" I replied: "I wrote 
them because my grief was stirred, and that you 
might no longer stain your hands with blood, and 
might repent, as did those of Nineveh." Jonah 
3:5. Thus the matter rested. 

They then asked me what I thought of the sacra- 
ment of the altar. I told them that it was good for 
nothing. 

Ques. ' ' How long have you not been to it ? " 

Ans. "Not for four years." 

Ques. ' ' Have you belonged to this belief so 
long ? ' ' 

Ans. "No." 

Ques. ' ' Why did you not go, then ? ' ' 



MARTYRS MIRROR. 



513 



Ans. "Even in my ignorance I knew that it was 
good for nothing?" 

Thereupon they went away, having been engaged 
with me from eight o' clock until half-past eleven in 
the forenoon. 

This is what I said on that occasion. Dear friends, 
be not discouraged, though what I have written 
presents rather a gloomy aspect; the Lord helps his 
own; if the Lord had not helped me, it would not 
have been possible for me to bear it; but we can do 
all things through him who strengthens us, that is, 
Christ. And as the sufferings of Christ abound in 
us, so also our consolation aboundeth by Christ, 
i Cor. 10:13; Ps. 46:1; Philip. 4:13; 2 Cor- 
inthians 1:5. 

Here I will let this matter rest. I bear in my body 
the marks of the Lord Jesus, spoken of by Paul. 
Gal. 6:17. 

On Sunday morning they came, and read to me 
my examination, and asked me whether it was cor- 
rect. Then I remembered the words of the prophet: 
' ' They are evening wolves, that let nothing remain 
till the morrow, yea, whose feet run swiftly to shed 
innocent blood." Zeph, 3:3; Prov. 1:16. I then 
asked the bailiff, whether he was not yet sated with 
innocent blood, since he was so diligent in the way 
of unrighteousness. He replied : "I do not put you 
to death." I said : " The Emperor's edict puts us 
to death; but you ought therefore be satisfied with 
what you have, and not ask for more. By what will 
you prove that you may put us to death ? It is writ- 
ten : If thy brother shall trespass against thee, go 
and tell him his fault between thee and him alone; if 
he will not hear thee, then take with thee one or 
two more; and if he will still not hear, tell it unto 
the church; and if he will then not hear, let him be 
unto thee as a heathen man and a publican." Mat- 
thew 18: 15 — 17. Here the Scripture says nothing 
about putting to death. 

Bailiff. ' ' We have another Scripture, where Paul 
says : The powers are not ordained in vain ; for God 
himself has ordained them. " Rom. 13:1. 

Adrian. "Yes, for the protection of the good, 
and the punishment of the evil (1 Peter 2: 14); but 
it seems to me the order is inverted, that they are 
for the punishment of the good, and the protection 
of the evil. ' ' 

Bailiff. "We shall prove to you from books, 
that we may put you to death." 

Adrian. ' ' You can riot do this with the gospel ? " 

Under bailiff. "What do you know about the 
gospel ? ' ' 

Adrian. " It is written : Repent ye, aud believe 
the gospel." Mark 1:15. 

Under bailiff. ' ' There are eight gospels written. ' ' 

Adrian. "lam well content with four; if these 
cannot teach me, neither can the others." 

Bailiff. " Shall we send you learned men, to in- 
struct you with the word of the Lord ? ' ' 

Adrian. " I am willing to be instructed with the 
word of the Lord. ' ' 

Bailiff. "Well said." 

Adrian. "I will not speak with them except in 
the presence of the court, and of those that are im- 
prisoned with me." 



This did not please them, and they went away, 
the bailiff leaving immediately for Delft. 

Three weeks after this, the bailiff came into the 
prison where we three in number, were sitting, and 
asked us whether we were riot almost beginning to 
get tired of it. We said : ' ' No. ' ' I then said : 
James says : ' ' Take it for an example of suffering 
affliction." James 5:10. It surprised them greatly 
that we minded it so little. I then said to the Bailiff: 
"As the sufferings of Christ abound in us, so our 
consolation also aboundeth by Christ." 2 Corin- 
thians 1:5. 

Bailiff. ' ' I should think it would weary you ? ' ' 

Adrian. ' ' Don' t you also begin to get weary of 
shedding this blood ?" 

He did not reply. Thereupon he asked whether 
they should send us learned men. We replied : 
' ' We are always willing to be instructed with the 
words of the Lord. ' ' 

Bailiff. " You will not be instructed otherwise 
than with the word of the Lord ? ' ' 

Ans. ' ' We are always willing to give our faith for 
a better one, that it may not be said that we are 
obstinate ; and our adversaries ought to do the 
same." 

Bailiff. "That is so; suffer yourselves to be in- 
structed, perhaps your stay here is but brief? " 

Adrian. "You do not know whether your stay 
here will be long. Though we are now as forsaken, 
the Lord will soon be gracious to us. ' ' 

With this it rested. He then said : ' ' We shall 
send you some one." We called to him, as he 
descended the stairs, that he should bring a Bible or 
Testament with him. 

In the afternoon there came a priest with two ser- 
vants; he advanced in. fine style and laid out his 
wares, thinking to sell something, and his words 
were full of suavity. And when one of us spoke, he 
had much to say. Thereupon I said that the Lord 
had warned us of the leaven of the Pharisees, and of 
them that go in long clothing. 

Priest. "The clothing don't make it." I then 
told him that their things, as infant baptism, ringing 
of bells, mass, and all other trumpery, were good 
for nothing. Upon this he replied that holy baptism 
of infants was right. I asked where the authorization 
for it was to be found. 

Priest. "In the 16th chapter of the first epistle to 
the Corinthians .' ' 

Adrian. ' ' There it is written : The house of Ste- 
phanas are the first in Achaia who addicted them- 
selves to the ministry of the saints. These certainly 
could not have been infants; infants cannot addict 
themselves to the ministry of the saints, but have 
themselves to be ministered unto." 

He asked us in regard to the jailer and his house- 
hold, whether there were no infants there. 

Ans. "No." 

Priest. " How do you know it?" 

Adrian. "It is written there : The jailer rejoiced 
with all his house, that he had become a believer in 
Christ Jesus. Infants cannot rejoice in faith; for they 
have no faith." Then he was at his wit's end again. 
He fared likewise in regard to Lydia, the seller of 
purple. 



514 



MARTYRS MIRROR. 



Priest. ' ' When I was young, my faith was as 
perfect as it is now." 

Adrian. " What did you say then?" 

He made no reply. He also said : "When I was 
born, I had my hand, and was not conscious of it; 
so also, my faith, which was hid in me; and the 
original sin which I had was taken away through 
the regeneration of the water which takes place in 
the font." I asked him whether the water had been 
crucified for him, or Christ. 

Priest. ' ' Christ. ' ' 

Adrian. ' ' And yet you seek your salvation in 
the water?" He was silent. Dirk Jans then asked 
him where it was written that bells ought to be 
baptized. 

Priest. "This is instituted by the holy church." 
He also asked him concerning the reading of mass. 
He replied that he had God in the mass, corporeally 
in flesh and blood. I then told him that he was a 
deceiver. 

Priest. "Did not God say: 'Take, eat; this is my 
body; and drink, this is my blood, and as often as 
you eat this bread, ye do shew the Lord's death ?' " 

On this point we had much discussion. I then 
asked him whether he had read i Tim. 4? 

Priest. "Yes." 

Thereupon I inquired as to whether he had 
brought a Testament with him. 

Priest. "Yes, here is a Latin Testament." 

Adrian. ' 'We have not studied in Latin univer- 
sities, but in the highly celebrated school of the gos- 
pel, of which the Spirit of God is teacher. ' ' John 
16:13. 

He said he could read it in Dutch. He then read 
the passage relating to the forbidding to marry, and 
the commanding to abstain from meats. 1 Timothy 
4:3. I asked him concerning whom this was spoken. 
He replied that he did not know. 

Adrian. ' ' If you are a teacher you ought to 
know this?" 

Priest. " It relates to the end of the world." 

Adrian. "It speaks there of the latter times; 
now do you mean to say that these are not the lat- 
ter times ? ' ' 

Upon this he replied nothing, but said that he 
had not forbidden marriage, nor meats. 

We said : " Your father, the Pope, has done it, 
and you exerted yourselves with Haman to obtain 
mandates to put us and our people to death, and 
contributed in giving the Emperor ten thousand 
pounds of silver?" 

Priest. ' ' I did not. ' ' 

Adrian. "Are you Christians? Christians ought 
not to persecute any one." 

Pt zest. ' ' We do not persecute ypu. ' ' 

I then asked him, whether the Christian church 
persecuted, or suffered persecution. 

Priest. "It suffers persecution. ' ' 

I asked him wherein he suffered persecution, 
whether we were not the ones that suffer persecu- 
tion. 

Priest- ' ' We suffer persecution from the devil. ' ' 

We then demanded to know where it was written 
'hat we might be put to death for our faith. He re- 



plied that it was ordained on account of the evil 
sects. We said: " We belong to no sect. " 

Priest. " It is suspected that it might also be the 
case with you." 

Thereupon Dirk Jans said: "Is a man hanged 
because he is suspected of having stolen, though he 
has not done so ? So neither may we be put to death 
before we are convicted." 

The priest finally went away. We had silenced 
him in many things concerning which he had no un- 
derstanding. I also said that he was one of those 
who rob God of his glory by their confession, pre- 
suming to forgive sins. Herein he was likewise de- 
feated, whereupon he went away. I hope that we 
shall soon offer up our sacrifice together. 

O my dear friends, see that you exercise a care 
for one another, and walk prudently; because men 
are so incensed, and make such strenuous efforts to 
apprehend our brethren, wherever they find them. 
Hence, walk a little more wisely herein, than some of 
you do for, dear friends, if the Lord permitted it, 
they would deal roughly with them if they had them. 
Therefore, take it in good part; for there are so few 
laborers in the harvest; hence, take good care of 
them that are in it. Moreover, dear friends, when 
you meet to speak of the word of the Lord, spend 
not your time in idle talk, and old wives' fables, but 
exercise yourselves in godliness, that you may be 
able to withstand in the evil day, and stand protected 
in all things; and always give diligence, in honor to 
build up the spiritual temple until the appearing of 
the Lord. 1. Tim. 4:7; Eph. 6; 13; 1 Pet. 2:5. He 
that is holy let him become holier still; he that is pure, 
let him become purer still; as Paul writes to the Thes- 
salonians, that they need not that he should write 
unto them, but he said that they should increase 
more and more. Rev. 22:11; 1 Thess. 4:9, 10. 
Thus also you, my dear brethren. Read the exhor- 
tation I have written you, which will no doubt be 
shown you. Salute all the friends in the Lord, es- 
pecially our brother G. , who is a faithful minister ; 
all that are in bonds salute him, and they also greet 
all lovers of the truth. We commend you to the 
Lord; know, that we are all of good cheer yet; the 
Lord be praised always. 

My dear friends, I must write you yet a little 
more. The paper was not sufficient before, for, dear 
friends, paper is a precious article when we are in 
bonds ; but as Habakkuk brought me some more, I 
write you a few additional lines, concerning certain 
things that occurred in our imprisonment, which 
were forgotten before, It happened that the servant 
who had betrayed me, came to bring us our food.. I 
then asked him to forgive me, if I had injured him 
in any way, and thus I often talked to him as kindly 
as I could, which we are commanded to do. Mat- 
thew 5:44. He replied: "You have not injured me, 
nor have any of your people. ' ' My kind words, and 
the love I manifested, caused him to feel ashamed 
that he had betrayed me, and that I spoke to him 
so affectionately. Rom. 12:20. 

A few more things about the priest that came to 
instruct us. I asked him whether he had faith. 
"Yes," he replied. 



MARTYRS MIRROR. 



515 



Adrian. "If you should sit here in prison with us 
for a month, I think you would deny your faith." 

Priest. "Possibly not." 

He then commenced speaking about faith, and 
said that faith was incomprehensible. 

I said: "If faith is incomprehensible, how then 
can we be saved ?' ' Then he was beaten. Thereupon 
we touched upon the calling of preachers, and the 
words of Paul, that teachers must be blameless, and 
following the passage further on, ' ' given to hospital- 
ity. ' ' I then said : ' ' You would rather be a guest, 
than entertain one, and receive strangers;" adding: 

" If I should come to your house, would you re- 
ceive me?" 

Priest. "Possibly." 

We also discussed infant baptism, which he 
would prove by the households. I asked him to 
whom the scriptures speak; do they not speak to 
them that have ears to hear, and hearts to under- 
stand ? 

Priest. ' ' Yes. ' ' 

I then asked him whether any scripture belonged 
to infants. 

Priest. " No. " 

Adrian. " If no scripture belongs to infants, nei- 
ther does baptism." Then he was caught and had 
nothing more to say about his infant baptism. He 
also spoke in regard to eating the flesh of Christ, 
and drinking his blood, how Christ gave his apostles 
flesh from his flesh, and blood to drink outwardly. 
I then said that he was worse than the Jews. 

Priest. "Why?" 

Adrian- "The Jews murmured and said: 'How 
can this man give us his flesh to eat? ' but you now 
come and would eat it." "Be assured," said I to 
the priest, "Christ did not speak this passage in the 
sense in which you adduce it." In short, he would 
gladly have retreated, could he have done so hon- 
orably, for there was no market for his merchandise. 



SIX PIOUS BRETHREN, NAMELY, LIEVIJN JANS, MEY- 

NERT HERMANS, PIETER THYMANS, REYER 

EGBERTS, HENDRICK ANTHONISS, CLAES 

GERBRANTS, ALL BURNT ALIVE FOR 

THE TESTIMONY OF JESUS CHRIST, 

AT AMSTERDAM, ON THE 

6TH DAY OF AUGUST, 

A. D. 1552. 

"The blood of the martyrs," said one of the 
ancients, "is the seed of the church; the rose grows 
in and among the thorns; so also the rose of the 
blooming church of Christ." This appeared in these 
sore and sorrowful times, when scarcely anything was 
heard of but slaying, burning, murdering and shed- 
ding of the blood of the innocent and defenseless 
lambs of Christ; so that in that very time far more 
persons were stirred up to follow them and embrace 
their faith, than had been slain before. Whole bands 
so to speak, marched to the spiritual conflict, yea, 
to the places where nothing but certain death was 
to be expected . Each was ready to become an offer- 



ing for God (if he accounted him worthy for it.) 
Neither fire nor sword was feared for the testimony 
of the Lord: for they looked to his comforting and 
most glorious promises which he has given to the 
steadfast. 

This appeared in the year 1552, in the month of 
August, in the case of six pious Christians, who, 
having fled from Babel, betook themselves to the 
vision of peace, to the spiritual Jerusalem of the true 
church of" God, notwithstanding many assaults and 
storms were made upon them insomuch that it cost 
them their lives through the cruel and terrible death 
by fire. 

The circumstances of the case were as follows: 
Three of them had already through baptism been 
accepted as members of the church, and the other 
three were ready for it. In the meantime they were 
all apprehended, and brought to Amsterdam, where 
they all made a good confession of that most holy 
faith, which dwelt in their souls, though the last 
mentioned three greatly deplored the one fact, 
namely, that they were not baptized to which they, 
if it had been possible, would have yet attended be- 
fore their death. 

In short, sentence of death was passed upon them 
all, namely that they should be executed as heretics 
with fire, that is, in common language, burnt alive; 
which cruel death they all steadfastly endured, as 
appears from the following sentence, which we re- 
ceived from the book of criminal sentences of the 
city of Amsterdam, just as it was read in the court 
immediately before their death, and which we shall 
therefore here adduce as an indubitable attest of the 
aforementioned matter. 

Sentence of death of the aforementioned six per- 
sons, Lievijn fa?is, Meynert Hermans, Pieter 
Thymans, Reyer Egberts, Hendtick 
Anthoniss, Claes Gerbrants. 

Whereas Lievijn, son of Jans of Ghent, otherwise 
called Liefken de Keyser, weaver by trade; Mey- 
nert Hermans of Balch, wood-sawyer; Pieter Thy- 
mans of Sutphen, formerly cooper, now book-binder 
by trade; Reyer Egberts, citizen of this city, Hen- 
drick Anthoniss, of Leyden, both of them weavers; 
and Claes Gerbrants, nativeof Wormer, have re- 
sorted to the conventicles and gatherings of the An- 
abaptistical sect, and gone to hear the doctrines of 
the heads or teachers of said sect, namely, said Claes 
Gerbrants the doctrines of Menno Simons, ten years 
ago, and said Lievijn of Ghent, and all the others, 
the doctrines of Gillis, of Aix-la-Chapelle; and foras- 
much as they, adhering to the doctrines, errors and 
heresies promulgated by the aforesaid false teachers, 
have separated from the' faith, obedience and unity 
of the holy Christian Church, and hold pernicious 
views with regard to the sacraments of the holy 
church, insomuch that the aforesaid Lievijn, Mey- 
nert and Pieter, have been rebaptized by said Gillis, 
of Aix-la-Chapelle, thus renouncing the baptism 
which they received in their infancy, and the afore- 
said Reyer Egberts, Hendrick Anthoniss, and Claes 
Gerbrants, likewise renouncing their aforesaid bap- 
tism have confessed themselves to be ready for re- 



516 



MARTYRS MIRROR. 



baptism, if they can attain to it, all of which is con- 
trary to the holy Christian faith, the ordinances of 
the holy church, and the written laws and decrees 
of his Imperial Majesty, our gracious lord ; and as 
they moreover, obstinately persist in their unbelief, 
heresy and errors; therefore, my lords the Judges, 
having heard the demand made by my lord the 
Bailiff, concerning the aforesaid delinquents, to- 
gether with their confessions, and having duly re- 
garded the circumstances of the aforesaid case, con- 
demn said delinquents to be executed with fire by 
the executioner, and furthermore declare their prop- 
erty confiscated for the benefit of his Imperial 
Majesty, as count of Holland and our gracious 
lord, without derogation or prejudice to the privi- 
leges of this city. Done and pronounced in the 
court, on the 6th day of August, A. D. 1552, in the 
presence of all the Judges, dempto Andries Boelen, 
by the advice of the Burgomaster. 

Concerning the Torturing of Hendrick Anthoniss 
and Reyer Egberts, and when it Occurred. 

Of these, two were examined by torture, namely, 
Henrick Anthoniss, on the 28th of Tune, and Reyer 
Egberts on the last of June, 1552. 

Thus extracted from the book of criminal sen- 
tences, preserved at Amsterdam, in the keeping 
of the secretary of the city. N. N. 



PIETER VAN OLMAN, OR VAN WERWIJCK, PUT TO 

DEATH AT GHENT. ALSO A LETTER, WHICH 

THE SAID PIETER VAN OLMAN, OR VAN '" 

WERWIJCK, WROTE IN PRISON IN 

THAT CITY, WHERE HE GAVE HIS 

LIFE FOR THE TESTIMONY 

OF JESUS, A. D. 1552. 

The abundant grace and peace from God the Fa- 
ther and the Lord Jesus Christ be with you. Grace 
and peace be with you from God our Father and our 
Lord Jesus Christ, who is the Father of mercies, and 
the God of all comfort, who comforteth us in all our 
tribulation, that we may be able to comfort them 
which are in any trouble, by the comfort wherewith 
we ourselves are comforted of God. For as the suf- 
ferings of Christ abound in us, so our consolation 
also aboundeth by Christ. For our light affliction, 
which is but for a moment, worketh for us a far 
more exceeding and eternal weight of glory; while 
we look not at the things which are seen, but at the 
things which are not seen : for the things which are 
seen are temporal ; but the things which are not 
seen are eternal. For we know that if our earthly 
house of this tabernacle were dissolved, we have a 
building of God, a house not made with hands, 
eternal in the heavens. For in this we groan, earn- 
estly desiring to be clothed upon with our house 
which is from heaven : if so be that being clothed 
we shall not be found naked. For we that are in 
this tabernacle do groan, being burdened : not for 
that we would be unclothed, but clothed upon, that 



mortality might be swallowed up of life. Now he 
that hath wrought us for the selfsame thing is God, 
who also giveth unto us the earnest of the Spirit. 
Therefore we are always confident, knowing that, 
whilst we are at home in the body, we are absent 
from the Lord ; for we walk by faith, not by sight. 
We are confident, I say, and willing rather to be 
absent from the body, and to be present with the 
Lord. 1 Cor. 1:3 — 5; 2 Cor. 4:17, 18; 5:1 — 8. 
Rom. 8: 22; Rev. 3 : 18. 

I admonish you, dear brethren and sisters, by the 
mercies of God, that you will diligently assemble 
yourselves together, to give each other good in- 
struction in the eternal truth of our Savior, while 
you have time; for here we have no continuing city, 
but we wait for one, and this through patience. 
Heb. 10:25; i3:H- 

Therefore, dear brethren and sisters, take the word 
of the Lord well to heart, and understand well what 
the Lord says, that you may stand fast valiantly, 
when you are tried; for I tell you, dear brethren, 
that valiant fighting must be done to a much greater 
extent than I thought ; for they approach us with 
such subtle questions, and honeyed words, in order 
that they may catch us. in some word, and thus 
cause us to apostatize. Hence, dear brethren, teach 
one another well to discern which is the way of the 
Lord, and the way of the devil, and which is the 
true worship of God, and the worship of the devil 
and of idols, and which are the children of the Lord, 
and the children of the devil ; for the children of the 
Lord are not of this world ; hence the world hates 
them ; they all suffer persecution ; they are led to 
death, as sheep for the slaughter, and are hated by 
all men ; they are a prey to all ; they have nowhere 
a certain dwelling-place; they are the off scouring 
of all men ; they weep and lament, and the world 
rejoices ; they suffer reproach, because they trust in 
the living God. In this the children of God are 
manifest, and the children of the devil : he that 
doeth righteousness is righteous, even as he is 
righteous ; he that committeth sin is of the devil. 
Therefore, O dear little children, love not the world, 
neither the things that are in the world ; for if any 
man love the world, the love of the Father is not in 
him . For all that is in the world, the lust of the 
flesh, and the lust of the eyes, and the pride of life, 
is not of the Father but is of the world. And the 
world passeth away, and the lust thereof, but he 
that doeth the will of God abideth forever. Jas. 1 : 27; 
John 17: 16; Ps. 44:22; Is. 59: 15; 1 Cor. 4: 11, 13: 
Jn. 16 : 20; 1 Tim. 4 : 10; 1 John 3 : 10; 2 : 15 — 17. 

My most beloved, know that I fought a great 
conflict against the rulers of darkness and false 
prophets ; for they said that one may nevertheless 
hear, and be taught by, them, though they do not 
live according to the commandments of the Lord. 
I then asked : "Is not he a stranger to the Lord 
who walks not in his commandments?" They re- 
plied : "Yes." Then I said that Christ says (John 
10 : 27): "My sheep hear my voice, and they follow 
me; but they hear not the voice of strangers, but 
flee from them : ' ' hence, if I should hear strangers, 
I would not be of Christ's sheep ; for his sheep hear 
not strangers. They replied : " They certainly preach 



MARTYRS MIRROR. 



517 






the truth; the word is therefore not diminished." 
I replied : "John says (i John 2:4): He that saith 
that he knoweth God, and keepeth not his com- 
mandments, is a liar, and the truth is not in him. 
Now, if there is no truth in him, how can he speak 
the truth ? Else John must lie. Christ says (Matt. 
7 : 18): A corrupt tree cannot bring forth good fruit. 
Again (Matt. 12 : 34) : How can ye, being evil, speak 
good things? Solve this question, and I will believe 
you." I tell you, though he should take a Testa- 
ment, and read it from beginning to end in your 
church, as the apostles have written it, yet I will 
prove to them, that they lie. But let a man speak 
the same words, who walks in the ways of the Lord, 
and he will speak the truth. If one of your people 
should preach these words in your temple, with re- 
gard to drunkards, adulterers, thieves, murderers, 
covetous, defamers, evil-speakers, , etc. , and say : Ye 
are a chosen generation, a royal priesthood, a holy 
nation, a peculiar people; that ye should shew forth 
the virtues of him who hath called you out of dark- 
ness into his marvelous light : which in time past 
were not a people, but are now the people of God ; 
which had not obtained mercy, but now have ob- 
tained mercy (1 Pet. 2:9, 10); if he should speak 
these words with regard to this wicked people, would 
he not lie ? But if a godfearing man were to speak 
these words with reference to the godfearing people, 
he would speak the truth. Again, if you should 
preach : For thy sake we are led to death, as sheep 
for the slaughter ; would this not also be a lie from 
you? But a godfearing man would speak the 
truth." 

Thus we had many words, but all to no purpose. 
I then asked whether the children of the Lord must 
not all be spiritual. ' ' Yes, ' ' he replied. Thereupon 
I asked, why then they were called spiritual, and 
the others secular, when they must all be spiritual. 
This they were not able to explain. I then said : 
Christ prays not for the world, but for them that are 
not of the world (John 17:9); now, if you are 
spiritual, how comes it that you are not all of 
one mind? for some may only go in gray; are 
not allowed to handle money, and their shoes must 
have an opening on the top; others must all go in 
black ; some, again, all in several colors; and others 
may not eat cooked food, and may not talk with 
father or mother when they see them ; but when 
they do not see them, they talk with them. I said : 
' ' These are all different sects, planted by men, and 
not by God ; therefore they will all be rooted up." 
Matt. 15:13. To this they did not have much to 
say. I then said: "Your doctrine is the doctrine 
of the devil ; for all that is done and observed, is 
contrary to the truth, as Paul says (1 Tim. 4:1, 3): 
That in the latter times some shall depart from the 
faith, giving heed to seducing spirits, and doctrines 
of devils ; forbidding to marry, and commanding to 
abstain from meats, which God hath created. Now 
I see that you teach this ; for you forbid to marry, 
and command to abstain from meats." Then they 
bade me go away. 

Soon after, the Dean of Ronse came, and with 
him another priest; they assailed me most severely 
with subtle questions ; but the Lord preserved me, 



so that I was not betrayed. He asked me whether 
I did not believe that the bread which Christ gave 
his apostles was the body of Christ, when he said : 
"Take, eat; this is my body, which is broken for 
you ? " I replied : ' ' That bread was not the body ol 
Christ, which was broken for us; it was for a me- 
morial." He rejoined: " The bread became changed 
into his body." But I said, that it was for a me- 
morial, and was not the body itself. They then 
questioned me in regard to baptism, whether infants 
did not have to be baptized. I said: "There is 
nothing written of infant baptism, but of baptism 
upon faith." Then they said: "Behold, we will 
prove that infants must be baptized. Does not 
Christ say, John 3: Except a man be born again, 
of water and of the Spirit, he cannot inherit the 
kingdom of God ? " I said: "This is not spoken to 
infants, but to those who can hear." But they said: 
"It is, " and would thereby prove and establish in- 
fant baptism. Thus we had many words, but agreed 
in nothing. 

Therefore I admonish you, dear brethren and 
sisters, to instruct one another well in all matters, 
namely, concerning the Supper, baptism, the incar- 
nation of Christ, and in regard to the spiritual chil- 
dren and the children of the world; and walk wisely 
in the fear of the Lord, and fear not men, though 
they rage furiously. I also admonish you, dear 
brethren and sisters, by the love of our Lord, that 
you will all pray the Lord for me, so that I may 
stand fast valiantly, when I am tried. I furthermore 
entreat you, that you will diligently instruct my 
beloved mother, in all matters, and also my brother, 
and my wife, if haply they might become converted. 
The Lord fill you with his Spirit, Amen. Written 
in fear on account of the people who were constantly 
here. The abundant grace and peace from God the 
Father and the Lord Jesus Christ be with you. 
Amen. 

He that feareth the Lord will do good. Sir. 15:1. 



THE LAD CORNELIS VAN KULENBURGH, A. D. I552. 

In the year 1552, there was apprehended under 
the administration of the Count of Kulenburgh, for 
the testimony of Jesus, a lad called Cornelis; he was 
kept imprisoned at said place about three years, 
and then burnt for the truth of Christ. During his 
imprisonment he was greatly assailed by priests, 
monks and prelates, who were gathered in the 
castle of Kulenburgh. These ministers of said Ro- 
man antichrist laid many snares for said youth, to 
entrap his soul; they inflicted severe tortures upon 
him, that he should name his fellow-believers, and 
then plied him again with fair promises of this 
world, herein following the example of their master, 
Satan, with our Savior Jesus. But this prisoner, 
though young in years, yet old in the faith, through 
the grace of God valiantly resisted this temptation, 
on which account he was [condemned to death]* 



* As indicated by the brackets, these words are not found in the 
original, but have been inserted by us, to complete the sense, 
which has apparently been marred by a typographical, or other, 
omission.— Trans. 



518 



MARTYRS MIRROR. 



by said count, the latter being constrained to this 
by the so-called spirituals (priests), and his desire 
to remain a friend of the Pope. John 19:12. Thus 
this pious youth had to pay for it; he was placed at 
a stake, and while there, the priests yet came to 
him, and tried to make him apostatize: but he chose 
much rather to die for the name of Jesus, than to 
depart from the truth, and was therefore burnt at 
the stake, thus becoming a partaker of the suffer- 
ings of Christ, for which he will be rewarded with 
everlasting joy, when the great God shall be re- 
vealed. 

Concerning this, see hymn in History Liedt- 
Boeck. 



HERMAN JANS OF SOLLEM, BURNT ALIVE FOR THE 

TESTIMONY OF JESUS CHRIST, AT AMSTERDAM, 

ON THE 16TH OF FEBRUARY, 1553. 

The distress of this time was very great, and did 
not cease; insomuch that all who truly left the idol- 
atrous Roman Babel, and turned to the spiritual 
Jerusalem of the peaceable church of Jesus Christ, 
were forthwith declared to have forfeited their lives. 

This appeared in the beginning of the year 1553, 
at Amsterdam, in the case of Herman Jans, a native 
of Sollem and a pious, godfearing novice, who stood 
prepared to receive baptism on the confession of his 
faith. Being yet in his first zeal for the divine truth, 
he was apprehended by the rulers of wickedness, 
and brought a prisoner to Amsterdam, where he 
had to suffer much vexation and torment, inflicted 
upon him for the purpose of drawing him from the 
faith; but remaining immovable and steadfast, he 
was sentenced to death, to be burnt as a heretic; 
which sentence was publicly read to him in the 
court, on the 14th day of January, 1553, and also 
executed on him the same day; as appears from the 
following sentence, which we, in proof of this mat- 
ter, have received from the criminal records of the 
city of Amsterdam. It reads as follows: 

Sentence of death of Herman fans of Sollem. 

Whereas Herman Jans, a native of Sollem, has 
frequented the assemblies of the Anabaptists, re- 
ceived their admonition, doctrines and errors, and 
attended certain conventicles (gatherings), in which, 
by Gillis of Aix-la-Chapelle, as also by others, im- 
proper things were taught concerning the Script- 
ures, so that renouncing the baptism administered 
to him, he has confessed to have desired to receive 
another baptism, if he should be able to attain it, 
and also holds pernicious views with regard to the 
holy sacrament of the altar, all of which is contrary 
to the ordinances and the faith of the holy Christian 
Church, and the written laws and decrees of his Im- 
perial Majesty, our gracious lord; and as he, more- 
over, obstinately persists in his unbelief, heresy and 
error, notwithstanding the instruction given him by 
the truly sent; therefore, my lords the judges, hav- 
ing heard the demand made by my lord the Bailiff, 
concerning the aforesaid Herman Jans, together 
with the confession of the latter, and having duly 
regarded the circumstances of the case, condemn 



said Herman Jans, pursuant to the aforesaid de- 
crees, to be executed with fire by the executioner, 
and furthermore declare his property confiscated, 
for the benefit of his Imperial Majesty, as count of 
Holland. Thus pronounced and executed on the 
sixteenth day of January, A. D. 1553, in the pres- 
ence of the Bailiff, Pieter Cantert and Joost Buyck, 
Burgomasters, and all the Judges, by the advice of 
the other two Burgomasters. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, in the keeping of 
the secretary there. N. N. 



FELISTIS JANS, SURNAMED RESINX, BURNT AT 

AMSTERDAM, FOR THE TESTIMONY OF JESUS 

CHRIST, ON THE 1 6th OF JANUARY, IN 

THE YEAR I553. 

On the same day, in the same court, and for the 
same reason, also a certain maiden, named Felistis 
Jans, and surnamed Resinx, a native of Vreden, in 
Westphalia, was sentenced to the fire, as appears 
from the written sentence which we have concern- 
ing it, from the original criminal records of the city 
of Amsterdam, as also the date when she was tor- 
tured, all of which we could here adduce verbatim ; 
however, to avoid prolixity, we will briefly extract 
the substance from it, making distinct divisions, so 
that it may be clearly seen upon what her death 
was founded. 



BRIEF EXTRACT FROM THE SENTENCE OF DEATH 

OF FELISTIS, DAUGHTER OF JANS, OR 

FELISTIS RESINX. 

After giving her name, and the place of her na- 
tivity, there are presented first the accusations with 
which she was charged, comprised in the following 
divisions: 

1. That she had resorted to the assembly of the 
sect of the Anabaptists. 

2. That she had separated from the obedience 
and faith of the (so-called) holy (that is, the Roman) 
church . 

3. That she held pernicious views with regard to 
the sacrament of the altar. 

4. That she had harbored in her house such per- 
sons as she knew to belong to said sect (that is, to 
the sect of the so-called Anabaptists). 

5. That she had seduced several persons from the 
obedience of the (Roman) church, to her belief. 

6. That she herself obstinately adhered to the 
aforementioned (so-called) errors, refusing to aban- 
don them. 

7. That all this was contrary to the ordinances 
of the holy church, and the decrees of his Imperial 
Majesty. 

Thereupon follows the conclusion, namely: That 
for this she should be executed with fire by the exe- 
cutioner, and that all her property should be confis- 
cated or forfeited, for the benefit of the Emperor. 

Thus pronounced, etc. , as above. 



MARTYRS MIRROR. 



519 



Then the time is mentioned, when she was tort- 
ured, in regard to which these words are found: 
' ' This Felistis was subjected to the torture or rack 
the 2d of January, 1553." 

Extracted from the book of criminal sentences, 
in the keeping of the secretary of the city of Amster- 
dam. N. N. 



TIJS, A YOUNG MAN, AND BEERENTGE, A YOUNG 
MAIDEN, A. D. 1553. 

In the year 1553, a bachelor, named Tijs, and 
a maiden by the name of Beerentge, were drowned 
at Leeuwaerden, in Friesland, for the testimony of 
Jesus. They were two zealous followers of Christ; 



for this reason they had a great desire to meet at 

" e pi 
other in the word of God. However, this could not 



Note.— The year in which the death of this Fe- j some time for the" purpose of rejoicing with each 
listis occurred, was not correctly noted* by the pre 

ceding writers of the History of the Martyrs, nor J we ll be, since Tijs was lame, and Beerentge was 
was her full namef given, until we, by means of the constantly confined to her bed. But at last God 
aforementioned sentence, made the necessary cor- permitted them to come together ; for the perse- 
rections. , ! cutors went out to apprehend the people of God, 

Besides the above, it is also worthy of note that I who, having perceived this, escaped their hands for 
old writers state that she was a virtuous and honor- I this time: however, the former were not willing to 
able young maiden, and that through her long im- j return empty-handed, and hence, took with them 
prisonment she became so intimate with the jailer's I the aforementioned two invalid persons, and brought 
wife, that the latter employed her as maid-servant, j them prisoners to Leeuwaerden, where they were 
to assist her in her household duties. i confined together for some time, during which they 

When it happened upon a time, that the jailer's | rejoiced very greatly with each other in the Lord 



wife had some filth to carry out doors, but had no 
one around her whom she could order to do it, Fe- 
listis said: "Shall I do it?" whereupon the jailer's 
wife replied: "Would you not run away?" Felistis 
said: "No." But reflecting a little on the matter, 
and considering the frailness of human intentions, 
she would not undergo this test, and hence, de- 
clined to do it, which was certainly a good reso- 
lution on the part of a seemingly weak young 
maiden. 

Shortly after, the old writers state, she was seen 
coming to the scaffold, to be burnt, cleanly attired 
and having on a white apron, as though by her 
outward garments she meant to indicate how purely 
and uprightly a Christian virgin ought to be adorned 
inwardly, in order to be acceptable before her be- 
loved heavenly bridegroom, Christ Jesus. 

Thus she offered up her sacrifice, and was num- 
bered among the holy and God-pleasing martyrs. 
Compare this with the Martyrs Mirror of the De- 
fenseless Christians,, edition 1631, page 125. 



WOUTER VAN CAPELLE, A. D. 1 553. 

In the year 1553, a godfearing brother, named 
Wouter Capelle, was apprehended at Diexmuyde, 
in Flanders, for living according to and following 
the word of God, and confessed and sealed the faith 
of the truth with his death and blood at said place; 
as an instructive example worthy of imitation to all 
true believers, to look at his end, and to follow their 
faith, especially the Captain of the faith, Christ Jesus, 
blessed for ever. And since this witness of God suf- 
fered for the truth and testimony of the word of 



their Creator, so that love, which is stronger than 
death, and firmer than hell, shone forth most fer- 
vently. Cant. 8:6. Sentence of death was therefore 
then passed upon them, namely, that both should 
be drowned. This was taken greatly amiss on the 
part of Tijs; it grieved him much, and he said: 
"Cats and dogs are drowned." Hence they sought 
to obtain a transmutation of the sentence and re- 
quested to be executed on the place of execution, 
so that they might obtain the crown with their be- 
loved brethren, and that the people present might 
hear and see for what cause they died. But this 
was refused them, and the execution of the sen- 
tence was proceeded with. They, about midnight, 
(ashamed as it were, to put to death such infirm 
persons) put both together into a bag, with their 
mouths gagged, threw them into a boat, and had 
them cast into the moat on the outside of the wall, 
and having been tied to the boat, the two were 
dragged along the moat until death ensued. Thus 
they rid themselves of these pious lights and wit- 
nesses of Christ, whom their eyes could not bear 
to look upon. Wis. 2:15. But the righteous God, 
I who goes with his people through water and fire 
j (Isa. 53 : 2), will avenge this deed in due time, and 
! give these worthy children of God rest and peace 
with him forever; and this murder, which was per- 
petrated in the dark, will be justly avenged in his 
great day, when every secret shall be brought into 
the light of open day . 

Concerning this, see hymn in History Liedt- 
boeck. 



SIMON THE SHOP-KEEPER, A. D. 1553. 



About 



God, and not for any crime, he obtained, through Zoom 



the year 
Brabant, 



1553 there was at Bergen op 
.t, a shop-keeper, named Simon, 
the grace of God the crown of eternal life, promised I who stood in the marke t place, to sell his wares, 
by God to all those put to death by men for the , When the iests d & m with their idol this 

word of God: that they shall be raised up in great , Simon did not dar £ ive divine honor to this idol 
glory at the la st day. | niade by human han ^ s (Dan 3 . lg)> but> accQrd _ 

* The year 1551 was given. : ing to the testimony of God presented in the holy 

t she was simply called Felistis. I Scriptures, would worship and serve only the Lord 



520 



MARTYRS MIRROR. 



his God. He was therefore apprehended by the 
maintainers of the Roman antichrist, and exam- 
ined in the faith, which he freely confessed, re- 
jecting their self-invented infant baptism together 
with all human commandments, and holding fast 
only to the testimony of the word of God; hence 
he was sentenced to death by the enemies of the 
* truth, and was thus led without the city, and burnt 
for the testimony of Jesus. Many of the people 
present were therefore greatly astonished when they 
beheld the great boldness and steadfastness of this 
pious witness of God, who thus through grace ob- 
tained the crown of eternal life. 

The Bailiff who had him executed, on returning 
home from this deed, was laid upon a bed of severe 
sickness, and constantly exclaimed with sorrow and 
remorse: "O Simon, Simon!" and although the 
priests and monks sought to absolve him, they 
were nevertheless not able to give him the least 
comfort, but he soon died in despair, an instructive 
and memorable example to all tyrants and perse- 
cutors. 2 Mace. 9:9, 28; Acts 12 : 23. 



JOOS KINDT, A. D. 1 553. A LETTER OR CONFES- 
SION OF JOOS KINDT, IMPRISONED AT KORT- 
RIJCK, WHERE HE SUBSEQUENTLY LOST 
HIS LIFE AT THE STAKE, FOR THE 
TESTIMONY OF JESUS, A. D. 1 553, 
RECKONING THE BEGINNING 
OF THE YEAR FROM NEW 
year's DAY. 

Grace be with you, and peace, from God the 
Father, and our Lord Jesus Christ; may he comfort 
and strengthen us with his Holy Spirit, that we may 
be able to stand against the assaults of the devil, 
who, as Peter says, walketh about us, as a roaring 
lion, seeking whom he may devour, and resist him 
with a firm faith. Know then, dear friends, that I 
have such a conflict against the carnal lords, inso- 
much that they assail me with their sophistries, 
seeking to draw me from the obedience of our dear 
Lord; however, I trust that the Lord will succor 
me, which I do not doubt; for God, comforting his 
own, says through the prophet Isaiah (49:15): 
"Though a mother forsake her child, yet will I not 
forsake thee;" which the Lord shows in me in a 
wonderful manner — let every tongue praise him. 
Yea, if I had as much paper as I ever wrote on, 
and time to write, I could not describe the joy and 
gladness I experience; yea, my joy is unspeakable. 

But N. is sick, and asks that you would diligently 
entreat the Lord for him ; for he is ready to go into 
the fire, but he cannot resist the enemies of the 
cross; for they assail him with sophisms, for their 
teacher, the devil, knows much sophistry, which he 
showed when he came to tempt our Savior in the 
wilderness, as is written in the Gospel. Now, if he 
employed his sophistry on our Savior, I am not cast 
down, though I have a little of conflict; for, dear 
friends, they could easily be resisted if they used 
arguments, but they assail him altogether with lies. 



Since their father is a liar, as our Savior also told 
them, they have the nature of their father, which 
they partly manifested with regard to me, all of 
which I cannot communicate to you; but I hope 
that the Lord will give me so much grace that 
I may write a little about the disputation with the 
carnal. 

Know then, that Ronse and Polet came into the 
prison on Saturday afternoon, and summoned me 
before them. When I came to them, I asked them 
what they wished of me. They replied : ' ' This will 
be told you." They inquired how old I was. I 
replied: "That I do not know; if you want cor- 
rect information on this point, you must ask my 
mother. ' ' 

Ronse. "Tell us as near as you know." 

Joos. ' ' Between twenty and thirty years. ' ' Then 
their clerk wrote: " Between thirty and forty." 

Ronse. ' ' When were you to confession last ? ' ' 

Joos . ' ' Why do you ask this ? " 

Ronse. ' ' I want to know it. ' ' 

Joos. ' ' You did not have me apprehended ? you 
well know how it is with me. " 

Ans. "We do." 

Joos. "Of whom are you, or in whose name have 
you come to me?" 

Ans. ' ' In the name of God. ' ' 

Joos.. ' ' I don' t believe this. ' ' 

Ques. ' ' Why ? ' ' 

Joos. "Because you have apprehended me, to 
find out how it is with me; for all whom the Lord 
has sent to go and teach, imprisoned no one; for 
he sent them out, and commanded them, that if 
they came to a place, and were not received, they 
should shake off the dust from their feet, and depart 
from there." Matt. 10:14. 

Polet. ' ' You have doubtless read, that Paul de- 
livered some to the devil." 1 Cor. 5:5. 

Joos. "Show me where Paul cast them into 
prison; this I want to know of you." 

Polet. "I don't know." 

Joos. "Why then do you undertake to quote 
Scriptures to any one, which you do not under- 
stand yourself? yea, more than that, to apprehend 
people, to bring them to the faith, even if your faith 
were good, which I do not hold to be the case, for 
I do not believe that you are from God. ' ' 

Ques. "Why?" 

Joos. "Because the Lord says: ' I will have obedi- 
ence, and not sacrifice' (1 Sam. 15:22); and be- 
cause ye do not obey him." 

Ques. "Wherein?" 

Joos. "Because Christ commanded to point the 
erring to the right way; now, you say that I have 
gone astray — why then did you not show me what 
is right? for I seek nothing but what is right." 

Ans. "For this purpose we have come." 

Joos- ' ' Then you should have come to the place 
where I lived." 

Ans. "We did not know where you lived." 

Joos. "You knew it well enough to send the 
Bailiff." 

Ans. " Had you been a good sheep, it would not 
have been necessary." 



MARTYRS MIRROR. 



521 



Joos. "Christ left the ninety and nine, and went 
to seek that which was lost. ' ' 

Then Ronse said : "Do you not believe that I 
am appointed your superior, by our holy father, 
the Pope, and our gracious lord, the Emperor ? ' ' 

Joos. ' ' I know no superior save Christ. ' ' 

Ques. "How; don't you recognize the Emperor 
at all?" 

I told him, that I was well content to have him 
be my superior according to the flesh. Then they 
wrote that I recognized no superior according to 
the spirit save Christ, and the Emperor according 
to the flesh. 

Ronse then said: "When were you to confession 
last, tell me this ? ' ' 

Joos. "I do not wish to speak to you here." 

Ques. "Why?" 

Joos. "I shall speak before the lords in full 
court. ' ' 

"There," said they, "it would be at the risk 
of your life, if you should say anything of conse- 
quence. Tell me, ' ' said he, " what do you think of 
infant baptism?" Being urged to speak, I replied: 
"Nothing." 

Ronse. "Yea, in what baptism then do you be- 
lieve ? " 

Joos. ' ' I know of but one faith, and one bap- 
tism." 

Ronse. "How long since you were baptized?" 

Joos. "Half a year, or thereabout." This they 
noted down. 

Ques. "What do you hold concerning the Ro- 
man church?" 

Joos. "I do not hold the least article of all they 
hold." 

This was also written down. They asked me so 
much, that I said to them: "I have freely confessed 
my faith, and am ready to go alive into the fire for 
it; hence be content that you know my faith." 
They asked a great deal. I said: "Go away from 
me; I regard you as enemies of the cross of Christ; 
hence, go away from me, for you know the ground 
of my faith, which I have freely confessed to you. 
Do therefore to me what you please; for it is through 
the grace of the Lord that I have these members, 
and I am also ready to give them up by the grace 
of the Lord, yea, to present them lor his holy 
praise." 2 Mace. 7:11. They spoke much, but I 
said: "Go away from me, and come no more where 
I am, for you are against God. Matt. 12:30. Do 
you not fear the Lord? See what is written Matt. 13, 
concerning the tares of the field. Now since you 
say that I am evil, the Lord has commanded that 
it should be left to grow until the harvest. ' ' 

Ans. "If we were to let it grow up, you would 
corrupt us all. ' ' 

Polet. ' ' Does not Augustine say ' ' — 

Joos. "Don't speak of Augustine, for I do not 
know him ; I hold no doctrine save that of the 
apostles and prophets, and of the words which our 
Savior brought from high heaven, from the mouth 
of his heavenly Father, and sealed with his precious 
blood; for this I want to go into the fire; but Au- 
gustine, Gregory, Ambrose, these I know not. " 



Ronse. ' ' Yea, do you not believe that our blessed 
Savior is concealed in the holy sacrament?" 

Joos. " I do not believe this." 

Ronse. ' ' Where then is he ? " 

Joos. ' ' At the right hand of his heavenly Father, 
and he will at the last descend with the glory of his 
Father, to judge the quick and the dead. Fear this 
strict judgment, and amend your ways ; put on 
sackcloth and clothing of hair; repent, and go to 
the people, whom you keep running after your false 
worship ; warn them, for you murder their souls, 
since you say that you have the key of the kingdom 
of heaven, from the time of St. Peter, and that the 
same has always remained in your possession. Well 
does Christ say that you have the key, and that you 
will not enter yourselves, and those that desire to 
go in you hinder." Matt. 23 : 13. 

Ronse. ' ' Who baptized you ? did Jelis the Bap- 
tist, baptize you ? ' ' 

Joos. "You know how it is with me; be satisfied." 

Polet. "It was Adam Pastor. ' ' 

Ronse. " Or David Joris." 

I kept silent. 

Ronse. "Joos, tell me who were your sponsors ? ' ' 

Joos. ' ' I know of no sponsors. ' ' 

Ronse. ' ' Your witnesses ? ' ' 

Joos. "I have told you that it took place; hence 
be content therewith; for I have such confidence 
in the Lord, that I trust he will keep the door of 
my mouth so that I shall tell you nothing, though 
you should tear me to pieces." 

They asked me a great deal. I said: "Go away 
from me; for you are not of God." They replied: 
"We are." I said: "Away ! go away from me, go 
from me, and come no more where I am." Much 
more yet took place, but it would take too long to 
write it. Finally they went away, and I was led 
back into my cell. 

On Sunday I was taken to the house of the 
Judges where the court was assembled. There were 
also present there Salome, Sir Cornelis, Dean ol 
Kestenne, Ronse, and Polet. I was placed in the 
middle, firmly bound, and held by two thief-catch- 
ers. I said: "My lords, what is your wish?" Ronse. 
"This will be told you." They then read the con- 
fession of my faith, which they had written in prison, 
and asked me whether I was still of the same mind. 
I replied: "Yes; I am still ready to go into the fire 
for it." Ronse asked whether I did not believe that 
Christ had taken his flesh from Mary. I said: 
"No." Then it seemed as though Sir Cornelis 
would faint away; he blessed and crossed himself 
much, and all were horrified. There was a little 
discussion about it; but they, like dragons, breathed 
their poison into the judges, each taking a judge, 
and said: "True, it is written so; but he has not the 
understanding ; the Scriptures want to be under- 
stood." And they adduced many far-fetched soph- 
isms, and filled the ears of the lords, and asked me 
many sophistical questions. I said: "I have con- 
fessed my faith to you ; be satisfied therewith ; and 
I pray you, not that I am worthy of it, but by the 
crimson blood of our dear Lord, let me in peace; 
you have my faith, and hold me in your hands here; 
be satisfied, and do what you please." 






522 



MARTYRS MIRROR. 



Then Ronse asked me whether I had not been 
present somewhere, and adjured me three times by 
my baptism, that I should tell who was present. I 
told him that I would not tell him one word. Ronse 
said: " You have denied your baptism; Menno will 
take it ill, that you deny your baptism." I said: 
"My faith and baptism I know, but with your ad- 
juration I have nothing to do; I thereby know that 
you are sorcerers." Then Polet said: "We may 
swear." I replied: "See Matt. 5, whether he does 
not prohibit swearing altogether." They said: "No." 
I said. "Yes." Then Polet looked into a Bible 
which they had brought with them, a large book, 
and it read there just as I had said. 

Thereupon Sir Cornelis said: "The Bible is false; 
our Latin Bible reads differently." I said: "Do 
you bring false books to me? Why do you say it is 
false? And it is privileged — why then do you let 
them circulate with privilege, seeing you examine 
them?" He replied: "I did not examine them." 
I said: "Some of the learned men at Louvain. " 
Then Ronse whispered to Sir Cornelis Roose and 
said: "It is true, they are examined, and were 
good, but the printer had a boy, who misprinted 
them, while his master was gone to town. Ronse 
asked me how it came that I so easily believed a 
man whom I perhaps would never more see, and 
suffered myself to be baptized by him; and that I 
would not believe them, whom I saw daily, yea, 
them who were present and had instructed me at 
this time and before, as they said, and why I would 
not believe my pastor, who daily preached the 
gospel. I replied [that I did not believe him] be- 
cause he was a liar, and that I had heard him 
preach that it could nowhere be found written that 
Mary was a mother and a virgin. But (he said) be- 
cause their church taught it, therefore it had to be 
believed. Therefore, said I, I will not hear him, 
since I had read the contrary in Isaiah (7 : 14), and 
in Matthew and in other places. Having thus heard 
lies proceed out of your mouth, I after this heard 
neither you nor any other, and I hope by the grace 
of the Lord I never shall. " He said: "No." I said: 
"Yes, and I offer my body to the rack, against 
yours." But he had no desire for it, and said: 
"What ! should I go to the rack? You assert that 
our church is not good, because we are not blame- 
less; are you blameless? There are such of your 
people that have committed murder, because men 
would not believe them, nay, would not adhere to 
their doctrine. " I said: "Did you see this in me, 
or anything else that is unseemly? I am here in the 
hands of the judges, that they punish me for it." 
Ronse said: "We know nothing of this kind of 
you." I said: "Then don't tell me what another 
does, nor consider me bad on account of the mis- 
deeds.of others. No one is to bear the burden of 
another; you are not to bear mine, nor I yours. 
The soul that sinneth, it shall die." Gal. 6:5; Eze- 
kiel 18:20. 

Much more yet was said by them, but it is not 
worth while to write it. They also said that Christ 
had said that the scribes and the Pharisees sat in 
Moses' seat, and that he had commanded us to[do 



after their commandments, but not after their works; 
therefore, said they, do what we advise you, but do 
not after our works, since Christ teaches this. Mat- 
thew 23: 1, 2. I asked: "Who did Christ say sat in 
Moses' seat?" Ans. "The Pharisees." I asked 
again: "Does this Scripture belong to you?" Ans. 
"Yes." I said: "Then you confess that you are of 
their generation ? ' ' 

Then Sir Cornelis, the parish priest, asked me 
why I did not believe in one article of the Roman 
church. I doubtless believed that Christ was cruci- 
fied, which the Roman church also believes, which 
was certainly an article; and why I believed that 
Matthew's gospel was gospel, which was nowhere 
written; [he also said that] he would show me that 
Paul wrote before the evangelists. I then said: 
"Show me that Paul wrote before Matthew." Sir 
Cornelis said: "What have you to do with that?" 
I replied: "Should I have nothing to do with it? 
my life and soul are at stake, according to what you 
say." Sir Cornelis said: "He is overcome." I said: 
' ' Be silent, you are not worthy of being spoken to, 
and see that you do not say in my absence, that you 
overcame me", or that I have the devil in me, or 
condemn me among the simple people, and deceive 
them still more." Then Ronse said: "You are 
damned, if you remain so." I said: "Why?" 
Ronse replied: "Because you believe not." I said: 
"I do believe, and I adhere so firmly to my faith, 
that I would rather go into the fire, than transgress 
a single point. ' ' 

Much more took place which would be too long 
to write. Finally I was led back into prison, where 
two shackles were put on me. I said : " I am ready, 
not only to suffer myself to be shackled, but also to 
'die the most ignominious death for the name of the 
Lord." Acts 21: 13. 

On Monday Polet and the fat-monger came, and 
asked me how it was with me. I told them that it 
had never been as well, for which I praised the 
Lord. They said that they were very glad of it. 
Polet then said: "Joos, how can your cause and 
your church be good — the Germans have a congre- 
gation, and the English have one; but where are 
the members of your congregation ? You alone are 
not a church. Let us hear whether you are also a 
flock, and who your members are." Then said I 
five or six times : ' ' Get thee behind me, and depart 
from me, Satan;" whereupon they both ran away. 
Then I said: "Now you speak; at the judgment 
another shall speak." Thus I saw them no, more. 
I have heard that I am to be severely tortured; for 
they think to obtain from me all the particulars; 
but I trust the Lord, that he will keep my lips. 
Hence, pray the Lord for me, that he will succor- 
me, for they thirst for much blood; but they can do 
no more than the Lord permits them. Therefore I 
commend myself into the hands of the Lord; and 
anything you may hear which is not in this letter, 
regard as lies. In token of the truth I hope to 
seal this letter with my blood. To this end may 
God give his grace, that his name may be praised 
thereby, . 



MARTYRS MIRROR. 



523 



ANOTHER LETTER OR CONFESSION OF JOOS KINDT. 
To the praise of the Father. 

I Joos Kindt, imprisoned for the testimony in 
Jesus Christ, entreat and admonish all dear friends, 
and all dear brethren and sisters in the Lord, with 
the grace of the Father, the Son, and the Holy 
Ghost, entreating by this grace, that they not only 
heed or live according to my entreaty or admoni- 
tion, but that each (as I hope by the help of God) 
will heed the warning of the Lord, and that each 
endeavor to amend his sinful life, which I doubt not 
everyone does who fears the Lord with all his heart; 
for the Scripture says: "He that feareth the Lord 
will do good; yea, the fear of God is the beginning 
of wisdom." Sir. 15:1; 1:14. Since then the fear 
of God guides us to virtue, let us fear the Lord ; for 
Christ Jesus requires this of us with his blessed lips, 
when he says : ' ' Fear not them which kill the body, 
buteire not able to kill the soul; but fear him which 
after he hath killed, hath power to cast soul and 
body into eternal damnation. " Matt. 10:28. There- 
fore I admonish you with these words, and not with 
them alone, but with the whole sum of the Script- 
ures, that each will strive to keep them (Luke 
12:28); for Christ says: "Therefore whosoever 
heareth these sayings of mine, and doeth them, I 
will liken him unto a wise man, which built his 
house upon a rock: and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house; and it fell not: for it was founded upon 
a rock. And every one that heareth these sayings 
of mine, and doeth them not, shall be likened unto 
a foolish man, which built his house upon the sand: 
and the rain descended, and the floods came, and 
the winds blew, and beat upon that house; and it 
fell: and great was the fall of it." Matt. 7:24 — 27. 

Therefore, let every one strive to give diligence 
to take heed to himself, and to redeem the perilous 
time; for Paul says : " Redeem the time, because the 
days are evil." Eph. 5: 16. Hence, make good use 
of the time, and exhort one another; for necessity 
demands it; and let each arm himself well, even as 
Paul admonishes us : " For we wrestle not against 
flesh and blood." Eph. 6:12. Paul was right when 
he taught this. I well experience it now. The Lord 
be praised, who assists me so faithfully with these 
weapons, and, even as he promised to give us a 
mouth to speak, when we should be brought before 
such, has now opened my mouth, praise to him, so 
that through the grace of the Lord I valiantly 
defend myself with the word of my Lord, and have 
manfully resisted my enemies five times, not only my 
enemies, but the enemies of the cross of Christ, as 
you will hear further. 

Know, that on the afternoon of the day called St. 
Thomas, in Babel, as I was lying in the cell I have 
always occupied, I saw and heard- that carnal and 
worldly lords came into t the prison, and also the 
chief Bailiff. The servants then came and said : 
"Joos, come out." Then said I in my heart: "O 
Lord, open thou my lips; and my mouth shall shew 
forth thy praise." Ps. 51:15. With this I came in 
before them. Then Ronse and Polet both lifted 
their caps, and said : "Joos, God greet you," and 



nodded their heads to me. I also lifted my cap, 
saying : "I esteem God worthy of such greeting, 
yea, and more, I am ready to give back these mem- 
bers — which he has given me through his grace — 
for his name and to his praise ; I deem the 
Lord worthy of so much ; for he has deemed us ot 
sufficient value in his sight to die a better death for 
us." Then the inquisitors said: "Joos, have you 
not yet considered the matter? Will you not yet 
desist?" I said: "Yes, always from doing evil. 
Why did you not ask me this, when I yet ran in 
wickedness, and practiced all manner of unright- 
eousness ? " They replied : " You could have gone 
and heard the sermons. ' ' They also inquired con- 
cerning my faith, which I freely confessed. Then 
they said : ' ' Speak to us, and tell us whether you 
have not yet considered the matter." I said: " I 
will not speak to you; for you are not of God; how 
should I believe in you? Christ died for me; in this 
I believe; but you would not be willing to die for 
me; neither this dean nor that (there were two deans 
present, Ronse and Olymaecker); neither this cu- 
rate nor that, would be willing to die for me. I am 
imprisoned for my life; set me free and die for me." 
Ans. "Who teaches this?" I said: "Christ. He 
says : The good shepherd loves his sheep, and gives 
his life for his sheep. John 10:11. You say that 
I shall be damned, if I persist in my purpose." 
Ronse said : "Yes." I said further: "It is sur- 
prising, then, that you should kill me; seeing, 
therefore, that I hold a purpose for which I shall be 
damned; let me go until I exchange it for a better." 
Ans. "We will leave you." "Yes," said I, "and 
deliver me over." Matt. 27:2. Polet said: "Paul 
delivered some into the hands of the devil." 1 Co- 
rinthians 5:5. I said : "So do you also; you have 
damned me; hence, be satisfied, without delivering 
me into the hands of the judges. Paul did not do 
so, nor did Christ teach it in Matt. 28 and Mark 16, 
where he says : Go, and preach the gospel to every 
creature. Christ says not: -Them that will not be- 
lieve you, shut into cells, or put great fetters on 
their legs. Did they all believe Christ, who heard 
him preach ? Did all believe the apostles, who heard 
them?" Rom. 10:16. Ans. "No." Joos. "Were 
they put to death, then, who did not believe the 
apostles." Ans. "No." "How comes it then, _that 
the apostles did not do this, and that you, who say 
that you are vice-regents of the apostles, dare 
put us to death ? even admitting that we were evil, 
as you say, but you have a better opinion of us, 
than you say?" Polet said : "That I will tell you : 
have you not read how Elijah put to death the 
priests of Baal!" I said: "Yes; and this is just 
what is wanting yet to subdue you; for you serve 
Baal even more than they did, and you carouse and 
banquet with Jezebel much more than they did?" 
Ans. "What does that concern you? You are 
always looking to our works. ' ' I said : ' ' Christ has 
taught me to know the tree by the fruit, and says 
that a corrupt tree cannot bear good fruit, nor a 
good tree evil fruit," etc. And I further said: 
"Since your works are not good, I do not believe 
you to be good. " Ques. " Are you good?" Joos. 
"You do not hear me say this; there is none good 



524 



MARTYRS MIRROR. 



but God alone, and though we were to say that we 
are good, which we do not, you, on the other hand, 
say that we are evil, and this for the reason you 
told me when we were in the hall of justice, namely, 
that when men will not believe us, we kill them." 
Ronse. "I say this yet." Joos. "Where did you 
see this in me; since you say that I taught the peo- 
ple? did I kill any one or hurt a single hair, on 
account of my doctrine, which you say I teach as 
an opinion?" Ans. "We do not know anything 
of such a character of you." Joos. "But I know 
such things of you ; you burn or murder those who 
will not adhere to your false worship. You have I 
justly judged yourselves in this matter." 2 Samuel j 
12:7. Ans. This brings us no further; let us dis- J 
pute about the faith ? ' ' Joos. ' ' I will not dispute 
here alone." Then they said : "Do you acknowl- 
edge yourself vanquished ? ' ' and would have de- \ 
livered me to the judges, had I said, yes. I replied: 
' ' No ; wherein have you overcome me ? I have said j 
it not once, but fifty times : Show me a better way, i 
with the word of the gospel, and I will renounce." 

Ans. "Let us begin then." Joos. "Very well, I 
before the hall of justice, near a big fire, and the one 
that is overcome shall be cast into it." Ans. "This 
will not be granted you." The under-bailiff then 
said: "You seek to make disturbance." Joos. 
' ' You have made it by apprehending me; if you had 
let me work, Kortrijck would not be in the condi- I 
tion it is in now; it was not in such a state for seven ' 
years." Polet. "You will not be taken there, and 
this for the reason that you may not spread your 
poison." Joos. "You ought to come before the hall 
of justice, and the more people present, the better, 
for if I have the lies, and you the truth— are you 
ashamed of the truth before the people? Take me 
there, and show me that I am in the wrong, and 
you will stop the mouths of the people, and when 
you have overcome me, say : ' This is the man who 
has taught contrary to the Christian faith ; we now 
prove to him "with the Scriptures, that he is in the 
wrong,' and then throw me into the fire, and the 
people will be edified. If you will not do this, you ! 
are not willing that the people should know the j 
truth." Ronse. "You will not be brought thither I 
to speak ; when you are brought there, speaking on i 
your part will be prevented." Joos. "Why? the [ 
people have their five senses, and he that hath five 
senses, will hear whether I speak good or evil." I 
Ronse. "You will be prevented from speaking I 
there." Joos. "Do it then; put me boldly into 
a bag, and smother me by night, so that no one will 
see it; if he sees it, who searches the hearts and 
reins, enough people see it; and he will see it, and 
avenge himself; I leave it to him, for I am ready any 
way, to put off this flesh, whether in the fire or 
in the water, before the hall of justice or here in this j 
'fire (the fire on the hearth); it is hot big enough, I 
make it bigger. ' ' 

They then again proposed to me to dispute, and 
said that they were sent from God, and appointed j 
his vice-regents. I said : "jThis is not so; for you 
have bought your benefices, or they have been given 
you, or you have gained them by serving; but those 
whom God has sent, from the beginning of the 



world, have been sent differently. ' ' They said that 
they would prove it to me by the Scriptures, that 
they were sent. I said :" Prove it ? " Ans. "This 
is it, that to Peter the key was given, and he was 
Pope, and it was given to him and his successors." 
Joos. ' ' Show me, that anything is said there about 
successors?" Ans. "This will be shown you." 
Joos. "Show me then?" Then Ronse read from a 
Testament, Matt. 16, from the place where Christ 
asks : "Whom do men say that I, the Son of man, 
am ? " to where he says : "I will give unto thee the 
keys;" but there was nothing said about successors. 
He then said : ' ' You have heard it, have you not, 
Joos ? it is so long: I would read further, but it is too 
long a task? " Joos. " I desire that you read on." 
Ronse. "How far?" Joos. " To where it speaks 
abojt successors." Ronse. "You have heard that 
he says: 'Upon this rock I will build my church.' 
Hence it is founded upon St. Peter, and he was 
Pope." Joos. "Christ is the foundation, as Paul 
says (1 Cor. 3:11): ' Other foundation can no man 
lay than that is laid, which is Jesus Christ.' But 
Peter is not the foundation, nor did Christ found 
the church upon Peter, but upon the confession of 
his faith where he confesses : ' I confess that thou 
art the Christ, the Son of the living God;' therefore, 
Christ is the foundation. But," said I, "let us speak 
about the key; you skip from the key to the church; 
you say that I run from one thing to another, stick 
to your text yourselves, and show me, as you have 
asserted, that Christ says: Tgive unto thee the 
key, and unto thy successors.'" They replied: 
"We shall' show it to you. But listen, it is this," 
said Polet, and produced a sophism. I said : "You 
cannot satisfy me with arguments ; show it to me in 
the book?" Then Ronse said: "We know it by 
heart, and so do you; hear us repeat it from mem- 
ory?" I said: "Read it?" They replied: "Is it 
not the same whether we read or speak it? Joos, 
hear what I shall tell you?" I said: "Telling will 
not satisfy me. ' ' 

When they would not read it, I addressed the 
chief Bailiff, and Roegaergijs, and said: " My lords, 
I demand that you assist me in this matter, and 
compel them to read it; else I say that you are 
tyrants and not judges." Then said they : " Read it 
to him." Thereupon they read Matt. 16. Ronse 
read, and when he could not find it, he turned 
as white as a sheet, and then said : " It is not here." 
Polet said : " These words are not there, but the 
sense is in Matt. 28." He then read : "I am with 
you alway, even unto the end of the world." I said: 
"This is not where he says: 'I give unto thee the 
keys, and unto thy successors." " Polet. "Would 
you have just these very words ; they are not here; 
why make so much ado about it?" Joos. "No, 
but because you will say you will show it to me." 
Ronse. "Be silent, you are not worthy to speak." 
Joos. "Why should I keep silence, when you with 
your false mandates have brought about, that 
neither proctor, nor attorney, nor friend may speak 
for us; if you are not willing to let me speak, you 
ought to have let me remain in my cell; but I shall 
keep silence neither for you nor any one else; I am 
neither a thief, nor a murderer, nor a ravisher 



MARTYRS MIRROR. 



525 



of women ; why should I forbear speaking? I shall 
defend myself, because my life is at stake, and not 
keep silence as long as I can move my tongue ; but 
do you N. keep silent ; you are not worthy to 
speak, you soul-murderers, you enemies of the 
cross of Christ." Again they proposed to me to 
dispute. I said : "Before the hall of justice, but not 
here." Ans. " You will not be taken there. " Joos. 
"Well then, do as you please; I have confessed my 
faith to you when I first came here, and I have told 
you more than fifty times before, and tell you again, 
that I think nothing of all your trumpery, nor of a 
single point held by the Roman church." Ronse. 
' ' Do you think nothing of the sacrament ? Let us 
hear what you think of it ? " Joos. ' ' An idol, a little 
flour; and if I had your oil, I would grease my 
shoes with it." Ronse. "We can hear that you 
are audacious enough." 

Then a contention arose, and they thought to fall 
upon me; but I defended myself valiantly with the 
word of the Lord, as behooves a servant who loves 
his master. And the Lord gave me such a mouth 
to speak, that for three hours I did not make one 
assertion, which they were able to refute. Then the 
incarnation was made the subject of discussion, 
which they would carry out to the dead letter. 
Matt, i : The book of the generation of Jesus 
Christ, the son of David. Thereupon I said that 
Matt. 22:41 it was written: "Then Christ asked 
the scribes and the Pharisees : What think ye of 
Christ? whose son is he? They say unto him the 
son of David. He saith unto them, How then doth 
David in spirit call him Lord, saying, The Lord 
said unto my Lord, Sit thou on my right hand, till 
I make thine enemies thy footstool ? If David then 
call him Lord, how is he his son ? And no man was 
able to answer him a word." I also told them of 
the figure of Melchisedec, and the last chapter of 
Revelation, that he is the root of David ; which 
they would not hear, but adhered to their dead 
text. 

When I perceived that they would not ac- 
knowledge their error, I said : "If you want to 
speak of the incarnation, or of any other matter of 
the faith, come before the city hall." Then Polet 
said : ' ' Who should judge there, who is right or 
wrong ? " I said : ' ' These good lords. ' ' Polet said : 
' ' They do not understand the scriptures. ' ' I said : 
"They understand them well enough for you, to 
dispute here, or in the hall of justice; hence they 
ought also to understand them, to dispute in the 
city hall. And if they do not understand the Script- 
ures, then they ought to feel ashamed that they are 
judges in this matter, when they do not understand 
the Scriptures." So much was said, that as much 
paper as I could hold in my hand would not suffice 
me to write down all their sophistry. I commend all 
dear friends, and all brethren and sisters in the 
Lord, into his hands, and entreat them all, to arm 
themselves wisely, for it is necessary; and when they 
come as far as I am, not to engage in disputation, 
for, if it were possible, they would draw us away 
from the truth. Know, that I am of such good 
cheer, that it would be impossible for me to describe 
the joy or gladness I have, and I hope that the seal 



of this letter will be the putting off of my body. To 
this end, may the Lord give me his grace, that] his 
name may be glorified thereby; for I seek nothing 
but the glory of the Lord. Nothing more; I com- 
mend you to the Lord, and to the word of his 
grace. Pray the Lord for me; I will gladly pray 
him for you also. 

They say that Christ by origin is David's Son ; 
If he be David's son, he's not the Father's Son : 
For no one has two Fathers— 'twere unnatural ; 
He's God's only Son, and not creatural. 



ELIZABETH AND HADEWIJK; OF WHOM THE FOR- 
MER WAS DROWNED AT LEEUWARDEN, AND 
THE LATTER ESCAPED DEATH, IN 
THE YEAR OF OUR LORD, 1549. 

This Elizabeth was of a noble family, and had in 
her youth been put by her parents into the convent 
of Tieng, near Lier near East Friesia, there to learn 
various arts, and also the Latin language. There 
she accidentally, or rather through the direction of 
God, came into possession of a Latin testament, by 
the constant reading of which and meditating upon 
it she obtained so much knowledge of the will of 
God, that she became distressed on account of her 
state of life, and seeing no chance to alter her life 
according to the rule of said word in the convent, 
much less under the parental roof, she resolved, 
after much conflict and reflection, secretly to escape 
from the convent, trusting to the fatherly providence 
of Almighty God for help and guidance. To this 
end, she made an agreement with a milk-maid of 
the convent, that she should change clothes with 
her, and thus assist her to escape from the convent 
early in the morning, in the guise of a milk-maid; 
which having been accomplished, she first came to 
Lier, and without her knowing it, to a certain 
house, in which there lived Anabaptists, who, upon 
learning her circumstances and condition, took her 
in, and instructed her still more fully in the way of 
God, and, after some time, fearing that search 
might be made for Elizabeth, brought her to Leeu- 
warden, and there left her with a pious sister of the 
Anabaptistic church, named Hadewijk, with whom 
she was afterward apprehended. 

This Hadewijk was married to a certain drummer 
of the company quartered at Leeuwarden, who, 
having neither to go marching, nor to mount guard, 
etc. , worked in a certain shop to gain a livelihood 
for his wife and children. There was working there 
together with him a very pious Anabaptist brother* 
who at that time was put in bonds and condemned 
to death for the sake of his religion. Said company 
having been ordered to the place of execution, when 
this pious brother was to be offered up, to form a 
circle around him, to prevent an uproar, the afore- 
said drummer objected to serve in his capacity as 
drummer at that time and under such circumstances 
which he also indicated to his wife Hadewijk, who 
opposed him in this matter, and advised him to pro- 
ceed in the discharge of his duty. This then he re- 



* It is supposed that this was probably Sikke Snijder. 



vW 



526 



MARTYRS MIRROR. 



solved to do; but as he was first also to get himself 
partially intoxicated, in order to feel less of compas- 
sion for the innocently doomed man, but this intox- 
ication, instead of depriving him of his sense of 
compassion, only increased it, and he became so 
bold that he told the spectators of the piety and vir- 
tues of this martyr so well known to him, why he 
was so maltreated, how wickedly the authorities, 
instigated by the clergy, acted in this matter, and 
that it were better to apprehend and treat after this 
manner, wicked men, whoremongers, adulterers, 
unrighteous, and such like, of whom there were 
plenty in the city, yea, even among the clergy. 
Some laughed, others laid it to heart; some said: 
•'The drummer is drunk;" others: " He is crazy," 
etc. But when he had become sober and was him- 
self again, he reflected on what he had done, and 
what in all probability he now had to expect, and 
resolved to leave the city of Leeuwarden, his com- 
pany, and the Roman church. He entreated his wife 
to go with him, but she could not approve of it, 
and after his departure, never knew whither he had 
gone. But, coming to reflection some time after, she 
inquired after the Anabaptists, found opportunity to 
attend the exhortations, embraced the faith, and 
was not only baptized upon her faith, but also suf- 
fered herself to be apprehended together with Eliza- 
beth. Being confined in a separate room from Eliza- 
beth, it was- announced to her that on the following 
day she should be examined and have to defend 
herself in a considerable number of articles, which 
caused her exceeding great distress and anxiety of 
heart, especially since she could neither read nor 
write, and was more pious and willing than experi- 
enced. Hence, she earnestly importuned God, that 
the exceeding good and man-loving Father would 
be pleased to look with compassion upon her, his 
poor handmaiden, whose inability and unfitness he 
knew best, and not to try her above her ability, but 
to deliver and save her by his divine hand, where- 
upon a voice came to her while she was thus en- 
gaged in prayer, exclaiming: "Hadewijk!" Look- 
ing up and around her, and seeing no one, she 
continued in her fervent prayer. A second time she 
heard the voice, but again seeing no one, she perse- 
vered in her supplications until the same voice said 
to her the third time: "Hadewijk, I tell thee, come 
out ! " Seeing the door open, she put on her hood, 
and went out of the prison, but did not know where 
to conceal herself. She went provisionally into the 
church, where she soon heard those who came there 
relate that the gates the city had been closed be- 
cause a certain Anabaptist woman had escaped 
from prison, no one knowing how, there being great 
reason to suspect sorcery in the matter, for which 
reason very diligent search was being made for her 
everywhere. Just as she left the church she heard 
the drummer in the street exclaim that whoever 
could point out her person, should receive one hun- 
dred guilders, but whoever concealed her should 
forfeit one hundred and fifty guilders, which in- 
creased her fear more and more. Trusting herself 
by no means into her own house, and yet compelled 
to seek shelter somewhere, she went to the house of 
her former master and mistress, whom she, before 



she was married, had served very faithfully for 
some time, and who therefore thought much of her. 
These she entreated whether they would not please 
give her shelter in this distress, but they refused to 
do it; whereupon she went away as in despair, and 
came before the priest's house, where lived a certain 
half-witted fellow, well-known to her, whom she, as 
he was standing at the door, addressed, asking him 
to conceal her; which he did, taking her up into the 
garret, and providing her with food and drink; but 
in the night he came to her, and made indecent ad- 
vances to her. Here the embarassment was greater 
than ever; she had to deal with one who was strong 
of body and passions, with whom reasoning had 
little influence; if she made an outcry her life was in 
danger; she therefore lifted up her soul, and betook 
herself to her Redeemer, and called upon him for 
help in this great distress, and also entreated this 
fellow to desist from so evil a deed, because it would 
be adultery and she had a husband; and adulterers 
and adulteresses had to burn forever in hell; where- 
upon he left her in peace and went away,' saying: 
"The jade is too wise in the scriptures; I have no 
chance with her. The next day he went to the 
Zuypmarkt, to Hadewijk' s brother-in-law, who daily 
brought buttermilk there for sale, and told him that 
he had, unknown to any one, concealed his sister-in- 
law in the priest's house, and advised him to come 
with his boat to the back stairs of the priest's house, 
there to take her into the boat, and carry her out 
of the city through the flood-gate, which he did, 
and thus this lamb Hadewijk, through the miraculous 
hand of God, escaped the claws of the ravening 
wolves, fled to Emden, and lived the remainder of 
her life in the meeting-house of the Anabaptists, 
where she fell asleep in the Lord. 

Remmeltje Wubbers, from whom I have this ac- 
count, heard it not only frequently from her parents 
and others, but also from the woman who attended 
Hadewijk in her last sickness, to whom Hade- 
wijk related it with her own lips. 



OF A PIOUS BROTHER WHO WAS PUT TO DEATH FOR 

THE WORD OF GOD, IN THE CITY OF VUREN 

IN FLANDERS, A. D. 1553. 

About the year 1553, there was put to death with 
the sword, in the city of Vuren, in Flanders, for the 
testimony of Jesus, a godfearing, pious brother, who 
had to endure many severe conflicts from the pa- 
pists, the adversaries of the truth ; but as a valiant 
hero of Christ he would not fear them that kill the 
body, but sought much rather to please Him who 
after this temporal death has power also to cast into 
hell, into everlasting fire, where the worm dieth not, 
and the fire is not quenched. He therefore com- 
forted his sorrowful wife, who was pregnant, and 
whom he loved dearly, with the word of God, fear- 
ing that adversity was in store for her; that she 
should not regard the torments inflicted upon him 
for the word of God. They sentenced him to be 
executed with the sword ; hence he took affection- 
ate leave from all his brethren, and, as a humble 



MARTYRS MIRROR. 



527 



lamb, following the footsteps of his Leader Jesus, 
ascended the scaffold ; but the evening wolves, which 
let nothing remain until the morning, by which and 
other fruits they may be known, retained their 
wolfish nature, so that they killed this friend of God 
with seven cruel blows, and finally sawed off his 
head, so that through great sorrow many a tear was 
shed by the people who were present and witnessed 
this martyrdom. His poor, pregnant wife lamented 
greatly, so that she died with her fruit from excess of 
grief. Many witnessed this heinous murder, perpe- 
trated by the bloodthirsty; but the great and faithful 
God, who regards the sufferings of his own, as 
though the apple of his eye had been touched, will 
avenge this in due time. O how will these blood- 
thirsty men excuse themselves, when the chief Shep- 
herd shall appear in the clouds, and require an 
account of this matter ! But those faithful heroes 
and adventurers of God, who did not dare deprive 
their Creator of his divine honor, but would serve 
him rightly according to his word, and gave their 
lives therefor, they have the promise from the mouth 
of Jesus, that he will confess them before his Father 
in heaven, that it is the Father's good pleasure to 
give this little flock his glorious kingdom, and that 
all who here suffer with Christ for righteousness' 
sake, shall rejoice forever with God. Matt. 10:32; 
Luke 12 : 8, 32; Matt. 5 : 10. 

Concerning this, read hymn in the old hymn- 
book. 



PIETER WITSES, A MASON, STRANGLED AT THE 
. STAKE, AT LEEUWARDEN, AND HIS CONFES- 
SION WHILE IMPRISONED IN THAT CITY 
WHERE HE LAID DOWN HIS LIFE FOR 
THE TESTIMONY OF JESUS, IN THE 
YEAR 1553. 

In Questions and Answers. 

Question . ' ' What is your name ? ' ' Answer. 
"Pieter Witses." Quest. "How old are you?" 
Ans. ' ' Twenty-seven years. ' ' Quest. ' ' When were 
you to confession last?" Ans. "I confess every day, 
and acknowledge that I am a sinner." Quest. 
' ' What do you think of the sacrament ? ' ' An s. ' ' I 
esteem it highly." Quest. "What do you think 
of the sacrament which the priest gives on Easter?" 
Ans. "Nothing." Quest. "Christ said: 'Take, 
eat; this is my flesh.' " Ans. "It is true; but he 
spake it to those who were obedient to him." Quest. 
' ' Are you also rebaptized ? ' ' Ans. ' ' I know of no 
rebaptism ; I was baptized once, and that according 
to the teaching of God. ' ' Quest. " How long ago ? ' ' 
Ans. ' ' About a year and a half.' ' 

Then Pieter was put into a dungeon, and having 
been there for about an hour, was again taken be- 
fore the lords, and asked anew : ' ' Pieter, are you 
seduced? will you not suffer yourself to be in- 
structed ? ' ' Ans. ' ' Yes, gladly ; he that rejects 
reproof and instruction is miserable. Prov. 10:17. 
Take a Testament, and instruct me. ' ' Quest. ' ' We 
are no teachers ; will you not suffer yourself to be 
instructed by priests ? ' ' Ans. " 



'God is the best 



priest ; he will instruct me, and to this I shall ad- 
here by the grace of God." Quest. "Some vaga- 
bond has been preaching to you." They further 
said that they had read in the Old Testament, that 
many children were baptized. Pieter replied: "I 
have read nothing about this; I have read that 
Christ commanded to baptize believers. Matthew 
28:19; Mark 16:16; that it was practiced by the 
apostles, Acts 2 : 38 ; and that Peter taught : ' Re- 
pent, and be baptized every one of you in the name 
of Jesus Christ, and ye shall receive the gift of the 
Holy Ghost. For the promise is unto you, and to 
your children, ' " etc. He also quoted John 3. 

Then they said : ' ' Pieter, you are deceived ; are 
your brethren also thus minded ? ' ' He replied : 
' ' What do I know about my brethren ? I can speak 
of what God has given me ; that I know. ' ' He fur- 
ther quoted the words of Christ, where he says : Go 
into all the world ; preach and teach : he that believ- 
eth and is baptized shall be saved. Mark 16:16. 
Also, that Christ came to John at the Jordan, to be 
baptized of him, in order that he might fufill all 
righteousness for us, to be an example, that we 
should follow his steps. Matt. 3:13, 15; 1 Pet. 2:21. 
And after Christ's suffering the apostles, who were 
his body and church, practiced it. 

Concerning their supper, he confessed, that he 
thought nothing at all of it. They admonished him 
with the Gospel, which he regarded as all right, but 
not as having been said with reference to their 
church ; for Christ, said he, said to his apostles : 
' ' Take, eat ; this is my body, which is broken for 
you. ' ' Also the cup :. ' ' Drink ye all of it ; for this is 
the cup of the new testament in my blood, which is 
shed for many for the remission of sins. ' ' Matthew 
26 : 26—28. 

Christians are to observe it, as Paul teaches the 
Corinthians, where it is clearly expressed. 1 Corin- 
thians 10:16. They said that the supper which 
they eat and drink was true flesh and blood, and 
asked me whether we did not also thus eat and 
drink it. I replied : "Christ said: ' The flesh prof- 
iteth nothing, eaten outwardly; but the word is spirit 
and life.' John 6:63. And our church is not with- 
out the body of Christ. ' ' 



A BRIEF ADMONITION FROM PIETER WITSES. 

Christ said, Matt. 24 : 5 : " Many shall come in my 
name, saying, I am Christ; and shall deceive many; " 
which words are true ; for when you confess your 
sins to them, they forgive them, as they say. This 
they have carried on since the Gospel has been hid, 
and they do it yet. Paul also foretold this to Tim- 
othy (1 Tim. 4: 2; 2 Tim. 3:2); Christ says, Mat- 
thew 7 : 15 : "Beware of false prophets," etc., and 
John also writes much concerning this, in the tenth 
chapter of his Gospel. Also, Jude and Peter. But 
these are as natural brute beasts, made to be taken 
and destroyed ; they speak evil of the things that 
they understand not. Again : They hatch cocka- 
trice' eggs, and weave the spider's web. 13.59:5. 
They daub the wall with untempered mortar, and 
put pillows under men's arms. Ez. 13 : 10, 18. And 



528 



MARTYRS MIRROR. 



although the church flee into caves, the confession 
abides forever. They cannot resist ; for they deny 
the power of God ; they love the broad way; the 
cross of Christ is foolishness to them. 2 Tim. 3 : 5; 
1 Cor. 1:18. 

Concerning these, God gave me something to 
speak. I perceive nothing but the abomination of 
desolation of which the prophet Daniel speaks, and 
of which Christ also says that he will scarcely find 
faith upon earth. Dan. 9: 27; Luke 18:8. But be of 
good cheer; and fight in faith, well knowing that it 
is the word of truth, which cannot fail. Upon this, 
through the grace of Christ, I have built and he 
will keep me, and I will daily trust in him, knowing 
and feeling confident that there is no power, might, 
or dominion in heaven or on earth, save only of 
him. Hence, give diligent heed; prove yourselves in 
your consciences, as to what you seek — every work 
will be made manifest. Read and examine diligently 
for it greatly concerns us all. The authorities can 
by no torturing seduce one, but the erring spirits 
come with deceitful snares, in the name of Christ; 
but we are sufficiently warned. Matt. 7:21; 1 Tim- 
othy 4:1; 2 Tim. 3:5; Tit. 1:10; Rom. 16:17; 
Philip. 3; 2 Pet. 2. Jude 1. 

My dear friends, they thus assail me with ques- 
tions as much as they can. Give the young and sim- 
ple hearts good instruction regarding the Lord's 
Supper, for I know what happens to me. If the 
house is truly built upon the corner-stone, it cannot 
fall. Let every one take good heed; for the time of 
trial is at hand, and we know that it will not always 
stop at mere words; for Christ himself suffered. If 
they laid their hands on his blessed body, they will 
do the same to us. Let us arm ourselves with the 
word of God; for the word of God is the true door. 
It is the bread of life. The time of weeping is come; 
hence our deliverance is nigh. Let us pray for 
grace. The time is come that judgment must begin 
at the house of God; and if it first begin at us, what 
shall the end be of them that believe not in the 
word? 1 Pet. 4:17. My brethren, do not forget us 
poor sheep in your prayers, for us who for the truth 
are kept in bonds by the authorities. Care for them 
that live among you; for Christ will say: "I was 
naked, and you clothed me," etc. Matt. 25:36. 
Pray and watch; the abomination of desolation is 
drawing nigh; cease not, but be of good courage, 
for greater is he that is in us, than he that is in the 
world. 1 John 4:4. I affectionately desire, that you 
be diligent, lest you be deceived, for the times now 
are perilous. Know, that whenever I was brought 
before them, I kept down my own thoughts, and 
prayed Almighty God, that he would open my 
mouth according to his good pleasure, and believe 
it freely, he gave abundant comfort to the humble. 
They assented to me in many things, when I spoke 
with them with a meek spirit by the grace of God. 
My dear friends receive it kindly. May the Lord 
preserve you from wicked deceivers. Pray and 
watch, the times are perilous; and do not forget us 
in your prayers, and visit us sometimes, it is very 
edifying; may the Lord preserve us all. 



PIETER WITSES TO HIS WIFE. 

My dear chosen wife, abide in God, and mingle 
not with the wicked; for if the righteous draw back, 
my soul shall have no pleasure in him, says the 
Lord. John 2:28; Ps. 1:1; Heb. 10:38. The time 
of my departure seems to be nigh; may it take place 
with God. When the hour of parting comes, fear 
not, but guard your lips. My dear wife, abide in 
the grace of God given you. 



DAVID AND LEVINA, A. D, 1554. 

In the year 1554, there was imprisoned at Ghent, 
in Flanders, for following Christ and living accord- 
ing to God's commandments, a young brother 
named David, who, when examined, freely con- 
fessed his faith. Being asked what he thought of 
the sacrament, David said, that he considered it 
nothing else than idolatry. Then a priest said to 
him : ' ' Friend, you err greatly, that you so readily 
confess your faith, for it will cost you your life, if 
you do not change your mind in time." Thereupon 
David sweetly replied: "I am ready to shed my 
blood for the name of Christ, even though it should 
be here in this place; for God is my salvation, who 
will keep me, and preserve me from all evil." The 
priest said: "It will not be as good as though you 
were put to death secretly here in this place; but 
you will be burnt publicly at the stake, for an ever- 
lasting reproach." He was then brought into the 
court, where he was condemned to death, and his 
sentence was read, namely, that he had fallen from 
the true faith into heresy, and was therefore, ac- 
cording to the imperial edict, sentenced to be 
strangled and burned. David said: "No one will 
ever be able to prove by the scriptures, that the 
faith for which I must now die is heresy. ' ' 

There was also sentenced to death with him a 
woman named Levina, who rather forsook, not 
only her six dear children, but also her temporal 
life, than her dear Lord and Bridegroom Jesus 
Christ. Arriving on the scaffold, David attempted 
to kneel down in order to offer up his prayer to 
God, but he was prevented, and they were immedi- 
ately driven away to the stakes, standing at which, 
David said to Levina: "Rejoice, dear sister; for 
what we suffer here is not to be compared with the 
eternal good that awaits us." Rom. 8:18. When 
about to offer up their sacrifice, both exclaimed: 
' ' Father, into thy hands do we commend our spir- 
its." A little bag of gunpowder was tied to each 
of them, whereupon they were strangled and 
burned. But there happened a manifest miracle of 
God; for though they were completely burned, and 
the fire was as good as extinguished, David was 
seen to move his head, so that the people exclaimed: 
' ' He still lives. ' ' The executioner seized the fork, 
and thrust it three times into his bowels, so that the 
blood flowed out; yet even after this he was still 
seen to move, hence, the executioner threw a chain 
around his neck, and bound him to the stake, and 
thus broke his neck. 



MARTYRS MIRROR. 



529 



Thus these two valiantly fought their way through, 
firmly trusting in God, who did not let them be con- 
founded, since they had firmly built their building 
upon the only foundation; wherefore they shall 
never perish, but abide forever. 



the divine truth, in the market place at Antwerp; 
wherefore Christ will also declare and confess him 
before his Father in heaven. 



WILLIAM VAN LOUVAIN, A. D. 1 554. 

In the year 1554, there was put to death for the 
testimony of the truth, at Ghent, in Flanders, a 
pious witness of God, named William Van Louvain, 
the grandfather of Jan Doom. He did not suffer 
for any crime or heresy, but only for the testimony 
of the truth, in a good conscience, having renounced 
the Babylonian whore, together with her lovers, and 
all her false worship, and united himself with Christ, 
following him with the whole heart in the regenera- 
tion, and through faith, overcoming this world with 
all that is therein, whereby he finally, through 
grace, obtained the end of the faith, that is, eternal 
salvation, through Christ Jesus. 



PIETER WITH THE LAME FOOT, JAN DROOGH- 
SCHEERDER, HANS BORDUERWERCKER, AND 



FRANS SWEERDTVEGER, 



C555- 



In the year 1555, the young nobleman Jan van 
Immerseele having become Margrave, four breth- 
ren were apprehended at Antwerp, for the testimony 
of the truth, namely, Pieter with the lame foot, Jan 
Drooghscheerder, Hans Borduerwercker, and Frans 
Sweerdtveger, who, as they valiantly adhered to it, 
and could not be brought to apostatize, were finally 
sentenced to death, and had to lay down their lives 
publicly in the market place, for the name of the 
Lord, for which he will well reward them. 



TANNEKEN VAN DER LEYEN, A. D. 1 555. 

In said year there was also apprehended at Ant- 
werp, a young maiden from Ghent, named Tanne- 
ken van der Leyen, who loved God and his truth 
more than all that was in the world; hence, since 
she preferred the doctrine of Christ and his apos- 
tles to all human doctrine, and immovably adhered 
to it, she was condemned to death, and drowned 
in the Scheldt. 



HANS PICHNER, OF SAL, A. D. 1 555. 

In the year 1555, Hans Pichner of Sal, was ap- 
prehended at Vorst, in Etschland or Vintschgau, 
and taken by the beadles to Schlanters, before the 
Judge, who was a dreadful tyrant and of a very 
fierce disposition. He immediately examined John, 
rigorously questioning him, that he shauld betray 
the one that had lodged him ; but when he would 
not do it, he was speedily tortured from the first 
day. All their torturing, however, was in vain, and 
they were greatly vexed that they could obtain 
no information from him. Several times he was 
I stripped, and, while being tortured, left suspended 
I by cords for several hours, yea, he was so stretched, 
that he could not stand upon his feet, or take a 
I single step, nor bring his hand to his mouth to eat; 
j yet he was not to be seduced, but remained stead- 
| fast in the Lord. After this, they bound him hand 
] and foot, and kept him imprisoned in a dark dun- 
geon for more than six months. They also brought 
to him many men of worldly erudition (if perad- 
venture they might be able to draw him away from 
his faith), as priests and monks, also some noble- 
men, who mightily assailed him for two days and 
one whole night; but they were put to shame; for 
he convinced them with the truth, and was not to 
be intimidated. 

After this, they sentenced him to deatii, and led 
him out to the place of execution, where he ex- 
horted the people, who had gathered in great num- 
bers, to repentance. Finally, he was placed with 
his back, in a sitting posture, against a block of 
wood, and thus beheaded; for they had racked and 
tortured him so lamentably that he was unable to 
kneel. But he nevertheless adhered firmly to the 
Lord and his truth ; therefore God kept him in the 
hour of his temptation, and he shall henceforth not 
be hurt of the second death; he shall not see the 
eternal fire, but shall enter into an innumerable 
company of angels, to the supper and marriage of 
the Lamb, clothed in linen clean and white, where 
will be exceeding joy for ever and ever. Rev. 3: 10: 
2:11; Heb. 12:22; Rev. 3:20. 



BARTHOLOMEW THE POTTER, A. D. 1555. 

Bartholomew the potter, who was a vessel. of 
honor in the house of" God (2 Tim. 2:20), was also 
apprehended for his faith, at Antwerp, examined, 
much afflicted, and, finally, sentence having been 
pronounced, publicly put to death in the market 
place, as a pious witness of Jesus Christ. 

I 



ROMMEKEN PUT TO DEATH, A. D. 1 555. 

About this time, also Rommeken, a noted child 
of God, publicly declared and sealed with his blood 

34 



CHRISTIAN EXECUTED WITH THE SWORD, IN THE 
YEAR 1555. 

In the year 1555, a brother named Christian was 
apprehended, in Bavaria, and taken to Worms, and 
although he had been in the church only a short 
time, he nevertheless faithfully adhered to the divine 
truth, which he had embraced and confessed, and 
firmly kept until death what he had promised God 
in the covenant of his Christian baptism ; and, 
through divine power and strength, testified to the 
faith with his blood. He was executed with the 
sword, at Worms. Thus he fought a good fight 
even unto death, strove for the truth, safely finished 



530 



MARTYRS MIRROR. 



his course, and refused to be led astray, preferring 
a valiant death to a shameful life. Hence, there is 
promised to him the crown of righteousness, which 
the Lord, at the last day, will give him, and unto 
all them that love his appearing. 2 Tim. 4:8. 



DIGNA PIETERS, AFTER ENDURING MUCH AFFLIC- 
TION, PUT INTO A BAG AND DROWNED, IN PUT- 
TOX TOWER, AT DORDRECHT, FOR THE 
TESTIMONY OF JESUS CHRIST, ON THE 
23D OF NOVEMBER, 1555. 

A. D. 1555, unholy hands were laid, at Dord- 
recht, in Holland, upon several of the saints of 
God, of whom, among others, there is mentioned 
by name, a godfearing woman, named Digna Pieters, 
who, being a citizeness of said city, had at the same 
time a citizenship also in the spiritual city of God, 
that is, in the church of Jesus Christ on earth, yea, 
also, because of her integrity, in the new and heav- 
enly Jerusalem, which is above, in which, and of 
which, she was regenerated by the word of truth. 

On account of the faith which she had in common 
with the dear friends and children of God, she was 
imprisoned, and severely proceeded against in vari- 
ous ways, for the purpose of causing her to aposta- 
tize from the faith. But as they could make no 
progress in the matter, since she was founded upon 
the immovable corner-stone, that is, Christ Jesus, 
they resolved to put an end to her citizenship, and 
at the same time also to her life. Thereupon it fol- 
lowed that the chamber of justice, through the 
instrumentality of the bench of judges and the coun- 
cil of said city, with public striking of the bell, dis- 
franchised her, before the steps leading up to the 
city hall, on the 17th of November of said year, 
to be further dealt with as the lords of said chamber 
should find or judge proper. 

Concerning this, there remains, though almost 
obliterated by age, the following act in the book 
of records of said city, in the keeping of the secre- 
tary there: 

Actum per Campanam* the ijth of Nov., 1555. 

" Whereas Digna Pieters, citizeness of this city, at 
present a prisoner, has, without pain of iron bonds, 
openly confessed before the bench of judges, and 
the council of this city, to have been rebaptized, 
etc.,f also to have held conventicles, contrary to 
the faith, holy sacraments, and other services and 
ceremonies of the holy church; therefore, the coun- 
cil of the aforesaid city has disfranchised said Digna 
Pieters, and disfranchises her by these presents, 
further to be proceeded against, as the aforesaid 
council, according to the exigency and circum- 
stances of the case, shall deem proper. 

Thereupon follows in said book, how the cham- 
ber of justice proceeded against her, six days after- 



* Actum pev Campanam, i. e. done through the bell (or striking 
of the bell). 

t And to hold pernicious views ivilh regard to baptism, etc., it 
seems to read here. 



wards, in regard to which the following words are 
found. 

Digna Pieters drowned. 

To-day, the 23d of November, A. D. 1555, Digna 
Pieters, by virtue of a certain sentence given and 
pronounced* by the bench of judges, and the coun- 
cil of this city, (by the mouth of Wouter Barthouts, 
Judge in the law) was put into a bag, and drowned, 
in Puttox Tower. 

Extracted from the book of records of the city 
of Dordrecht, commenced the last day of October, 
1554, and concluded the 16th of June, 1573. 

This was the end of this valiant heroine of Jesus, 
who, though she was secretly murdered in a tower, 
like Joris Wippe and others, will hereafter, in the 
great day of the Lord, be brought openly to light; 
then it shall be seen what difference there will be 
between those who did this, and her who suffered it, 
since every one shall receive in his body according 
to that he hath done, whether it be good or bad. 
2 Cor. 5 : 10. 

This Puttox Tower, where this martyrdom took 
place, stood close by the gate of the Grootehooft 
of the city of Dordrecht; but it afterwards fell by 
reason of great age, or as a signal warning of God 
on account of this murder. In its place stands now 
a house, in the gable of which these words are 
carved in hard stone: 

"Through the falling of Puttox-Tower 
I was built, and stand to this hour." 

As to the persons who in said year administered 
criminal (or capital) justice, and, consequently, ex- 
ecuted this work, they were, according to John 
Beverwijck's history of the government of the city 
of Dordrecht, the following: Adrian van Blyenbergh 
Adriaenss, Bailiff; and nine Judges as follows: Jacob 
Adriaenss; Philips van Beverwijck Ogierss; Maer- 
ten Schrevel Dirckss ; Jacob Oem Sir Jacobss ; 
Pieter Muys Jacobss; Schrevel Sir Ockerss; Wou- 
ter Barthouts ; Cornelis van Beveren Sir Claess ; 
Wouter van Drenkwaert Sir Wilmss. 

But whether all these judges, together with the 
bailiff, concurred in the aforesaid sentence ; or 
whether Wouter Barthouts, who was present at her 
death, was the chief instigator of this work, is not 
expressed; however, it seems that the majority did 
not have much pleasure in it, since Wouter Bar- 
thouts alone, as it seems, with the executioner and 
the servants of justice, was present at the death of 
this woman. 



RENEWAL OF THE PREVIOUS BLOODY DECREES OF 

EMPEROR CHARLES V., AGAINST THE BAPTISTS 

OR SO-CALLED ANABAPTISTS, BY PHILIP II. , 

KING OF SPAIN, A. D. 1556. 

Up to this time, Emperor Charles V. was alone, 
or at least chiefly responsible for the shedding of 
the blood of the saints in the Netherlands, as also 
for the most cruel tyrannies which, through the in- 



* Whether it was customary in the city at that time, to read in 
court sentences of death passed in matters of faith, we have not been 
able to ascertain. 



MARTYRS MIRROR. 



531 



strumentality of the Inquisition, and through what 
followed afterwards, were inflicted upon them, by 
fire, water, sword, and otherwise; but in this year, 
his son, Philip II., King of Spain, following in his 
father's footsteps (instead of lightening the con- 
straint of conscience) caused all the previous bloody 
and cruel decrees which his father had issued against 
the so-called heretics, to be renewed and confirmed, 
especially the most cruel decree published on the 
25th of September, 1550, the contents of which we 
have reserved until the present time, but will now, 
as renewed A. D. 1556, adduce here, however not 
with all its particulars, but only so far as it was di- 
rected (principally) against the Anabaptists and 
their doctrine. 

In the book in which the prince of Orange, Wil- 
liam I., defends himself against the false charges, 
which his adversaries sought unjustly to bring 
against him, printed 1569, mention of this is made 
(p. 165, letter L. VI), in the following words. 

Of the ordinances and decrees made for all times, 

and for general observance, and proclaimed 

everywhere, from the 25M of September, 

1550, and renewed and confirmed by 

his Royal Majesty in the year 1556. 

We likewise forbid all lay persons, and others, to 
converse or dispute concerning the holy Scriptures, 
whether openly or secretly, especially in doubtful 
and difficult matters; or to teach, expound or inter- 
pret the holy Scriptures to others, unless they [who 
do so] be theologians and versed in divinity and 
spiritual law, and approved by some notable uni- 
versity, or others authorized thereto by the ordinary 
of the place; be it well understood, however, that 
this is not to be regarded as relating to those who 
simply and exclusively converse together on the 
aforesaid holy Scriptures, adducing thereto the ex- 
positions of holy and approved doctors ; but to 
those who, in order to seduce others, or to teach 
and instruct them in that which is forbidden, main- 
tain and teach, contrary to the ordinances of our 
mother, the holy church, evil and false propositions 
and doctrines, who are notoriously considered her- 
etics ; or to preach, defend, allege or maintain, 
openly or secretly, any doctrines of the aforemen- 
tioned authors. 

On pain, that if any be found to have acted con- 
trary to any of the above stated points, they shall 
be punished as seditious persons, and disturbers of 
our realm and the common peace, and be executed 
as such: 

Namely, the men with the sword, and the women 
buried alive; that is, if they will not maintain or de- 
fend their errors; but if they persist in their errors, 
opinions, or heresies, they are to be executed with 
fire; and in every case all their property is declared 
confiscated, and forfeited for our benefit. 

And as regards what we had ordained in our 
previous decrees and our last ordinances, that from 
the day they had acted contrary thereto, or had 
fallen into the aforesaid errors, they should be dis- 
qualified from disposing of their property, and that 
all alienations, gifts, cessions, sales, conveyances, 

4 



transfers, testaments, or last wills, made and exe- 
cuted by them from said day on, should be null, 
invalid and void. 

Again (page 168): Since many, from our afore- 
said countries, suspected of heresy, especially of the 
sect of the Anabaptists, change their place of abode, 
to infect the simple in places where their character 
is not known; we, in order to guard against this, 
will, ordain, and decree, that none of the inhabitants 
of our aforesaid Netherlands, of whatever state, 
quality or condition he be, shall be admitted or re- 
ceived into any city or village, of said countries, 
there to live, except he bring with him a certificate 
from the parish-priest of the place where he last 
resided. 

Which certificate he shall be obliged to show and 
deliver into the hands of the principal officer of the 
city or village where he intends to live; on pain that 
those who do not bring such certificates shall not be 
admitted there to live. 

And we charge the officers diligently to inform 
themselves wiih regard to them, and to proceed 
therein as shall be proper, without our aforesaid 
officers, or the particular lords, and their officers, 
being permitted to grant such persons any pass or 
safe conduct. 

Again (page 171); That all who have knowledge 
of any that are tainted with heresy, shall be bound, 
immediately and without delay to accuse, report, 
and indicate them to all spiritual judges, deputies of 
the bishops, and other proper persons. 

Likewise, if any be found to have acted contrary 
to these our ordinances and prohibitions, showing 
himself to be infected, or favorer of the heretics, 
or committing any act contrary to these our ordi- 
nances and prohibitions, especially anything 'tend- 
ing to scandal or sedition, that those who have 
knowledge of them shall be bound, immediately to 
report it to our proctors, or their substitutes and 
commissaries, or to the officers of the place where 
such tainted favorers or offenders shall live; and 
this on pain of arbitrary punishment. 

In like manner, they shall be bound, if they know 
the place where any of such heretics keep or shel- 
ter themselves, to indicate it to the officer of said 
place, on pain of being considered, as stated before, 
favorers, entertainers and adherents of heresy, and 
punished with the same punishment as would be 
inflicted upon the heretic or offender, if he should 
be apprehended. 

And in order that the aforesaid judges and officers, 
who shall apprehend said heretics, Anabaptists, and 
transgressors of our aforesaid ordinances and prohi- 
bitions, may have no reason, under the pretense 
that the punishments seem too great and severe, 
and were only decreed to deter the delinquents 
(Anabaptists), and offenders, to dissemble with 
them, their accomplices and favorers, or to punish 
them less than they have deserved, as has been 
found to have frequently been done heretofore; 
therefore, we will that those whom they know to 
have acted contrary to these ordinances, or who 
have kept in their possession, printed, sold, dis- 
tributed, or published any heretical scandalous 
books, writings or have contravened the 



532 



MARTYRS MIRROR. 



points already indicated, or to be stated hereafter, 
or some of them, shall be actually punished and 
corrected with the punishments set forth above. 

We forbid all our judges, justiciaries and officers, 
as also our vassals and subjects, temporal lords, who 
exercise high justice, and their officers, in any wise 
to alter, mitigate or change the aforesaid punish- 
ments, (those ordained to be inflicted with the 
sword, earth, or fire); but, on having taken cog- 
nizance of such contravention plainly do declare 
and decree the aforesaid punishments, pursuant to 
these present ordinances, on pain of being severely 
punished ; unless that in some particular case, said 
judges, because of great and important considera- 
tions, should find difficulty as to the exact execution 
of the punishment decreed against the transgressor 
by our aforesaid ordinances. 

In which case they may nevertheless not mitigate 
the punishment of their own accord; but shall be 
bound to carry or send the criminal process, faith- 
fully closed and sealed, to the sovereign or provin- 
cial council, under whose jurisdiction they shall be- 
long, there to be examined and deliberated on as 
to whether any alteration or mitigation of the afore- 
said punishment is proper or not. 

And if our aforesaid councilors find, that in good 
justice, according to right and reason (in regard to 
which we charge their consciences), any mitigation 
or alteration is proper, in such a case they may ad- 
vise them by writing, and send it all to said judges 
and officers, that the latter may finish and terminate 
said process in accordance with it. 

We command them to do nothing less, and en- 
join them very expressly and strictly, on pain of 
being arbitrarily corrected and punished, not to 
make use of said consultations without great and 
important reasons, but be governed, as much as 
they can, by the contents of these present ordi- 
nances. 

Extracted from the great book of decrees of Ghent 
in which\are collected all the decrees, mandates, and 
ordinances of Emperor Charles V. , and of King 
Philip II. ; and cited by William I. , Prince of 
Orange, in his defense against his adrsaries, 
edition 1569, from p. 165 — 174 inchisive . 



AUGUSTINE THE BAKER, 



1556. 



A. D. 1556, or thereabouts, there was in Bever- 
wijk, a brother named Augustine, a baker by trade, 
who had forsaken the world, and been baptized 
upon his faith, according to the ordinance of 
Christ, which the papists could not endure. There 
was at that time a burgomaster who was very bitter, 
and filled with preverted zeal, who sometimes said 
that he would furnish the peat and wood to burn 
Augustine. The Bailiff had said that he should not 
apprehend Augustine [without previously warning 
him; but he did not keep his word; for he came 
upon a time when Augustine was at his work, 
kneading dough. Perceiving him, Augustine at- 
tempted to flee, but was instantly seized by his pur- 
suers, and cast into prison; and as he was a man 
who was much beloved, it greatly grieved the Bail- 



iff's wife, who said to her husband: "O you mur- 
derer, what have you done!" but all in vain, he had 
to follow his Lord Jesus as a lamb is led to the 
slaughter. As he steadfastly adhered to his faith, 
they passed a cruel sentence on him, namely that 
he should be tied to a ladder, and thus cast alive 
into the fire, and burnt. On his way to death, he 
saw one of his acquaintances, to whom he said: 
' ' Farewell, Joost Cornelissen. ' ' The latter, prompted 
by his good opinion of him, replied in a friendly 
manner: ' ' I hope that we shall hereafter be together 
forever;" whereupon said Burgomaster replied out 
of a heart judging with partiality: "He will not get 
to the place whither you will go; but he goes from 
this fire into the eternal." Thereupon Augustine 
said to the Burgomaster : "I cite you to appear 
within three days before the judgment seat of God." 
As soon as the execution was over, the Burgomas- 
ter was instantly smitten with a raging sickness, and 
continually cried with a guilty conscience: "Peat 
and wood, peat and wood ! " so that it was terrible 
to hear; and before the three days had expired, he 
died; which was a great sign of the all- seeing eye of 
God, who would not suffer such cruelty to go un- 
punished, as an example to all those who from per- 
verse blindness should commit such deeds. For it 
is often seen that those who think to do God ser- 
vice by exercising tyrannical cruelty over the pious, 
come to a bad end; for the apostle James also says 
that they shall have judgment without mercy that 
have shown no mercy. May the Lord enlighten 
those who are in such blindness. 



FRANCIJNTGEN, GRIETGEN, AND MAEYKEN DOOR- 
NAERTS, A. D. 1556, 

At Belle, in Flanders, three women were appre- 
hended for the testimony of the truth, namely, an 
old woman named Francijntgen, a young maiden 
named Grietgen, and niece to the former, and an- 
other young maiden, named Maeyken Doornaerts, 
all of whom suffered much tribulation and torment. 
The old woman, when they wanted to torture her 
naked, said to the lords: "Remember that you 
were born of women ; therefore, do not put me to 
shame;" by which she obtained leave to keep on her 
shift on the rack. Great pains were taken to draw 
the young maiden Grietgen from her faith, since 
she was still very young; but it was all in vain, for 
she would much rather expect eternal joy for this 
temporal pain or suffering, than purchase this brief 
and transient pleasure with everlasting suffering. 

The other young maiden, Maeyken Doornaerts, 
also had to lie naked on the rack, and when they 
could by no pain or suffering cause her to aposta- 
tize from her faith, they began to accost her with 
asking her, whether she was not ashamed to lie 
there so nude. She replied: "I did not place my- 
self here naked; but you, who inflict this misery and 
disgrace upon me who am innocent, shall hereafter 
have to suffer eternal shame and pain for it." 
And though she was tortured to such a degree, that 
her blood flowed down by the rack, she neverthe- 
less, through the grace of God, who always strength- 



MARTYRS MIRROR. 



533 



ens his own, remained steadfast in the faith. There- 
upon all three were sentenced to death, and burnt. 
Standing at the stake, Maeyken Doornaerts said: 
"This is the hour for which I have greatly longed, 
that it might put an end to all my tribulation. ' ' Thus 
these three heroines valiantly fought their way 
through, suffering all this, because they were bap- 
tized upon their faith (according to the teaching of 
Christ), and thenceforth sought, in all simplicity, to 
serve and please the living God more than mortal 
men; for which they also expect the joyful crown of 
eternal and imperishable life. 



ABRAHAM PUT TO DEATH A. D. 1 556. 

In the year 1556 there was at Antwerp a very 
pious and godfearing brother named Abraham, who 
was apprehended for his faith, and, after a bold con- 
fession, and steadfast adherence to the same, con- 
demned to death, and thus publicly in the market 
place, offered up an acceptable sacrifice for God, 
sealing the truth with his blood. 



JAN DE KUDSE, A. D. 1556. 

Shortly after, also Jan de Kudse, an ardent lover 
of God, who had likewise been apprehended for the 
truth, from which he would not depart, meekly 
suffered death as an innocent lamb of Christ, in the 
market place at Antwerp, in order to follow his 
Lord; and thus violently entered through the strait 
gate into the kingdom of God. 



CONFESSION OF CLAES DE PRAET WHO FOR THE 

TESTIMONY OF JESUS CHRIST, AND HIS WORD 

WAS IMPRISONED AND BURNT AT GHENT, 

AND LAID DOWN HIS LIFE AS A 

BURNT OFFERING UNTO THE LORD 

A. D. 1556. 

Grace and peace from God our Father, and the 
Lord Jesus Christ, be with you all, my most beloved 
brethren and sisters in the Lord. 

Blessed be the God and Father of our Lord Jesus 
Christ, who hath blessed us with all spiritual bless- 
ings in heavenly places in Christ; according as he 
hath chosen us in him before the foundation of the 
world, that we should be holy and without blame 
before him in love. Let every one among you walk 
worthy of the vocation wherewith he is called so 
that satan may not torment you in your trial; and 
diligently exhort one another in love; for I would 
willingly write you an exhortation, but the time is 
not convenient for it, because I am closely watched 
by the jailer, who stands in great fear of the dean. 
Nevertheless, I am greatly inclined to write you 
something about my examination, and the malice 
and forged lies of the priests, by which they think 
to condemn me, but God be praised, who helps me 
gain the victory. I write you this, if haply some that 
are yet young may be edified thereby. 



At first after I was imprisoned, until the sixth 
day I was in great sorrow; my heart was weighed 
down and heavy, and my flesh feared greatly. I 
said to myself: "Now I must undergo this and 
many other conflicts;" I thought of wife and chil- 
dren; and satan went round me to devour me, with 
many strange temptations which it would take too 
long to relate. On the sixth day, in the forenoon, 
the jailer came and called me out of the place where 
I was confined, saying: "Claes, come down, and 
follow me;" and he led the way. My heart kindled 
within me with joy to the Lord my God; so that all 
my trouble and anxiety was driven from me, as dust 
is swept from the street. Then thought I : "O gra- 
cious God ! now I find that thou art faithful to thy 
promise. Heb. 10:23. Lord, direct now my speech, 
as thou hast promised." Heb. 10:23; Luke 21:14. 
He then led me into a room, where sat the Chief 
Judge with two other Judges, the Bailiff, and a man 
with a long beard, who had a large book before him, 
in which to write. They regarded me very intently, 
when I entered the room, and I did them great rev- 
erence, and bade all of them peace. Rom. 13:7. 
The jailer placed a chair for me, and said: "Claes, 
sit down here; it is so ordered." I sat down with 
good cheer, the heart lifted up to the Lord my God, 
forgetful of myself and the things that are in this 
world. 

Then they said : ' ' Cover your head. ' ' I said : 
"It is not proper now." The bailiff asked me: 
"What is your name!" I replied: "Claes de 
Praet." Then said he : "Write this, and born in 
this city. ' ' The clerk then asked me : ' ' Were you 
born here?" I replied : "I know nothing to the 
contrary." Bailiff. "Where have you been so 
long, Claes ? The last time you were away from 
home so long?" Claes. " In Emderland." Bailiff. 
"What did you do there?" Claes. "I tried to 
learn whether I could not buy or sell, or do some- 
thing, by which to earn my bread." Bailiff. "Yes, 
and to see the brethren, I well perceive." Claes. 
"Yes, Sir Bailiff." Bailiff. "Yes, Claes, have you 
received any other baptism than the one you re- 
ceived in your infancy, when you were Christened?" 
Claes. "I don't remember so far back." Bailiff. 
" Have you received a baptism which you remem- 
ber?" Claes. "Yes, Sir bailiff." Bailiff. "How 
long ago?" Claes. "About four years." Then 
they were all greatly astonished . The bailiff asked 
me once more : "How long did you say? " Then 
the other judge said : " About four years. " Then 
the bailiff looked at me very sharply, and asked 
who they were, that had intercourse with me, and 
which of my brethren were also baptized. I replied : 
" It is not our way to ask each other : Where are 
you from ? or where do you live ? or what is your 
name? or what do you do?" Bailiff. "You don't 
want to' know it?" Claes. "No, Sir Bailiff." Bailiff. 
' 'You do it, so as not to bring any one into trouble ?" 
Claes. " Yes, Sir bailiff; for we well know that our 
blood is much sought, and the Lord has permitted 
us to be as wise as serpents." Pr. 1: 11; Matt. 10:16. 
Then the bailiff snarled at me, and they talked 
much Latin with each other. 



534 



MARTYRS MIRROR. 



The bailiff then asked : ' ' Where was it that you 
received your baptism?" Claes. "At Antwerp." 
Bailiff. "Where there?" Claes. "Between St. 
George's gate and the Koeper gate." Bailiff. "In 
what house?" Claes. "In a small, new house." 
Bailiff. ' ' What trade was carried on in it ?' ' Claes. 
' ' I saw no trade carried on there. ' ' Bailiff. ' ' Yea, 
Claes, who was present ? there must have been wit- 
nessses present to testify that you were a brother?" 
Claes. ' ' There were three or four persons present 
who lived in the house, and the one who brought 
me there." Bailiff. " Who was it that brought you 
there?" Claes. " It was a young man." Bailiff. 
"Where was he from?" Claes. "I did not ask 
him." Bailiff. "How many were baptized with 
you?" Claes. "Three of us." Bailiff. "Where 
were they from ?" Claes. "I did not ask them." 
Bailiff. "What trade did they follow?" Claes. 
" One was a journeyman mason, it seemed to me." 
Bailiff. " How did he that brought you there know 
where to find you ?" Claes. " He set the day when 
he would meet me at the Koeper gate." Bailiff. 
" How did you know that the baptizer was in the 
city?" Claes. "I had made inquiries at different 
times, while out trafficking, and thus heard that he 
was there." Bailiff. "Where did you hear that he was 
there?" Then said the chief judge : "They know all 
their people." Bailiff. "Do they still live in the 
house where you were baptized, or don't you know 
this either?" Claes. "Shortly after they were all 
driven from the house." Bailiff. "Then you can't 
tell us anything about it, can you?" Claes. "One 
went to England; another was burnt, and where the 
rest went to I don't know." Bailiff. "What kind 
of a man was he who baptized you?" Claes. "He 
appeared to me to be a blameless man." Bailiff. 
"Yes, Claes, how do )'Ou know that the man that 
baptized you was blameless?" Then one of the 
judges said: "He said it appeared to him that 
he was blameless." 

The chief judge then said : ' ' These people also 
preach, do they not?" Then the Bailiff remarked to 
him : ' ' We used to ask all these questions, but we 
do it no longer." And they rang the bell for the 
jailer to come and take me away. This they put 
on record. 

The clerk asked me what persons from Ghent I 
had left at Emden. I would give him no answer, 
because it was not his business to ask. The judges 
then said to me : ' ' Claes, we will send you men 
that will teach you the true faith." Claes. "I trust 
I have the true faith, and if they will confirm me 
therein, they will be welcome ; but if they want 
to draw me away from it, I don't want them." 
Then they said, urgently : ' ' Claes, hear them ; 
hear them always." I then heartly thanked the 
judges and the Bailiff, since they had been molested 
with me. The jailer's servant then told me to go 
above, and I went. I felt very gloomy, because they 
had not asked me concerning my faith. Two serv- 
ants who had stood at the door and listened, came 
up above to me, and tormented me with many 
things and said : ' ' Poor fellow, that you are, to give 
your life for it, and leave your wife and children in 
want; it is not right for you to break your marriage, 



since God himself has instituted it! " I said : " I do 
not break my marriage, nor does my wife; but they 
are to blame for it, who take me from my wife; they 
may well take heed what they do." They said I 
should speak that which they wanted to hear. I re- 
plied: "God did not teach me this;" and admonished 
them, to beware of staining their hands with such 
blood. I spoke to them earnestly, and they went 
away, and asked God to grant me my greatest hap- 
piness. Then I sat there alone, and Satan came to 
tempt me, saying within: "Poor man, are you here 
for the sake of your faith ? The lords don't ask you 
concerning your faith, but regarding the baptism 
you received from such and such a man, as you 
well know." And he tormented me with all that he 
could produce, doing his very best to cast me 
down. Then thought I : " O thou wicked tempter, 
thou murderer, I well feel that thou art the same 
that tormented Peter, and of whom he warned us." 
i Peter 5:8. And I fled to God, and commenced a 
hymn, singing joyfully, and became glad and happy 
that I had fought through this storm. James 5: 13. 
I was there about ten weeks. 

Then the jailer came, and said : ' ' Claes, come 
hither; here are two royston crows;" and enjoined 
me much to think of my wife and children. I said : 
"I think of them enough; but Christ has said: 
' Whosoever will not forsake father and mother, 
sister and brother, wife, child, yea, his own life, for 
my name's sake, is not worthy of me.' " Matthew 
10:37; Luke 14:26. He said: "It is true, if one 
can do it." He then led me into a room where were 
two Jacobines. They took off their caps, and I did 
the same with mine. They bade me good evening, 
and I them. The one asked me: "What is your 
name, my friend?" I answered: "Claes," and 
said : "What is your name?" He replied : "Bro- 
ther Peter de Backer," and told me, that he had 
been at the chief judge's, and that the latter had re- 
quested that he should come and instruct me in the 
true faith. I said: "This I have received from 
God." Ques. "What is your faith?" Claes. "I 
believe only in Christ Jesus, that he is the living 
and true Son of God, and that there is no other 
salvation either in heaven or on earth.'' Ques. " Is 
there nothing else to be believed? What becomes 
of the mother, the holy church, in whom we must 
believe?" Claes. " Do you know which is the holy 
church ?' ' Ques. ' ' Do you know it, let me hear it ?" 
Claes. "I ask you; for you speak of it?" Ans. 
"The same which was it from the time of Christ, 
and of the apostles, and which the apostles main- 
tained and still maintain." Claes. "What one is 
that?" Ans. "The mother, the holy Roman 
church?" Claes. "Is this the apostolic church?" 
Ans. "Yes." Claes. " Did the apostles thus main- 
tain it?" Ans. "Yes, just as we, neither less nor 
more." Claes. "Did the apostles read mass?" 
Ans. "Yes." Claes. "Where is this written?" 
Ans. "I will show you;" and he referred me to the 
Corinthians, where Paul speaks of the supper. 
1 Cor. 11:20. I said: "He speaks here of the 
breaking of bread ; but did he read mass as you 
do?" Ans. "Yes, neither less nor more than we 
do." Claes. "Did the apostles persecute and 



MARTYRS MIRROR. 



535 



maintain their church with fire and sword, as you 
do?" Ans. "Yes, they shed blood, betrayed and 
killed." Claes. ' ' Peter shed the blood of Malchus, 
and Judas betrayed; but where did they kill any 
one?" Ans. "Peter smote Ananias and Sapphira 
with the sword of his mouth, so that they fell down 
dead." And he laughed and held up his finger. 
Then said I : "It seems to me you belong to those 
of whom Paul speaks (2 Tim. 3:5), whom we are to 
flee; lor your folly does not remain hid, but becomes 
manifest before men; for you sit and mock and 
loiter, and show plainly, that you are men of corrupt 
minds, ever learning, and never able to come to the 
knowledge of the truth." And I reproved him 
much. They wanted to prolong the conversation 
much longer, and question me with regard to bap- 
tism, the incarnation of Christ, and other articles of 
faith; but I had resolved not to dispute with them, 
without judges being present; but to confess as I 
confessed above before them. When they perceived 
that I would hear them no longer, and was on the 
point of leaving, one of them said : " O Claes, how 
lamentably you have gone astray; and yet I love 
you so much; I would that you were of our mind 
with me, and that I might give my body to be 
burned. O poor man, I will pray for you, and have 
others pray for you, when I preach." Claes. "I 
don't want you to pray for me, nor that you have 
others pray for me ; for your prayer is vain, and is 
not heard by God, so long as you people continue 
in your wickedness. ' ' An s. ' ' Perhaps there are one 
or two in the whole number, that are good." Claes. 
"Begone; for you only want to talk. Then he went 
away laughing, saying : "I shall have you prayed 
for, whether you desire it or not, for I like you well; 
and I will come again. ' ' 

About two weeks afterwards, there came two of 
the same band; the one was a large fat man, who 
had much talk in him; the other was very fierce 
and captious in his remarks, and wanted much to 
engage me in a disputation; but I would not enter 
into any, only that I put many questions to them, 
as I had done to the others, and made them ex- 
pose their wickedness themselves; for very many 
prisoners had come and stationed themselves back 
under the window of the room, and behind the door, 
to listen; which I well knew; hence I asked the 
more, because the one was so loquacious, which was 
owing to him having imbibed too much. 

Having been confined about seven weeks, I was 
called down and led into a room, where sat the 
Dean of Ronse, with his clerk, and another person. 
The Dean told me to be seated, and I took a seat 
forward at the table, beside him, whereupon he gave 
me a long lecture, to which I listened. He said that 
it was impossible to please God without faith, and 
that he that did not believe was damned. Finally he 
asked me: "Why did you allow yourself to be thus 
seduced, and led into error, and apostatize from the 
holy church ? I replied : ' ' Since it is written that 
it is impossible to please God without faith, I was 
diligent in examining the faith, and asking God to 
strengthen me in it, through his grace and mercy. 
This he has done abundantly, and I want to keep it 
faithfully unto his praise, and not to forsake it on 



account of any suffering, nor for aught that is in 
the world. ' ' 

Dean. ' ' You think you have the faith, but you 
have departed from it. And that you people are so 
bold and of good cheer even unto death, is all owing 
to the devil, who can transform himself into an angel 
of light. Hence, when you read the Scriptures, you 
were instructed by some poor, simple tradesman, 
who taught you the same according to his reason ; 
therefore you are now deceived. You should have 
let those teach you, who have received the true doc- 
trine, the ministers of the holy church, that is, the 
pastors." Claes. " Are they the ones that have re- 
ceived the true doctrine ? ' ' Dean. ' ' Yes .' ' Claes. 
' ' Why, then, do they live the life of devils, as may 
be seen ? ' ' Dean. ' ' What does that concern you ? 
It is written, Matt. 23 : ' Do after their command- 
ments, but not after their works. ' ' ' Claes. ' ' Are 
you, then, the scribes and Pharisees, of whom Mat- 
thew has written ? ' ' Dean. ' ' Yes. ' ' Claes. ' ' Then 
all the woes come upon you, that follow further on, 
in said chapter." Dean. "No, they do not." 

We had much additional discussion yet, with ref- 
erence to this. He would have liked to engage me 
in a disputation concerning the articles of faith ; but 
I would not enter into one, confining myself to the 
asking of such questions. The man was willing in 
speaking, and very mild, and wanted attention to 
be given to what he said, and also gave good atten- 
tion himself. And I thought : "I have heard so 
long and so much of this man, that he persecutes 
and troubles the church so greatly; I must see now, 
how he will prove it with the Scriptures, when I 
speak with him ; for I don't know that I have ever 
seen him." 

I asked him, where he found it written, that he 
should run so bloodthitstily after innocent blood, 
which no one could accuse of any crime. Dean. 
"My friend, I don't run after or seek the blood 
of any one." Claes. "You send out your servants 
for that purpose." Dean. " I do not, my friend." 
Claes. ' ' Do you persecute no one, then ? ' ' Dean. 
' ' No, my friend. ' ' Claes. ' ' Have you no mandates 
either, by which you cause it to be done?" Dean. 
' ' No, my friend. ' ' Claes. ' ' You have certainly de- 
livered to the law my fellow-brethren who fell into 
your hands, and remained steadfast in the faith ; 
this has been manifest to all the world. " Dean. "I 
don't do this, my friend." Claes. "Why do you 
come and sit with the Judges, and have so much to 
say, if you don't concern yourself about the mat- 
ter? One by hearing you talk, would think you had 
no hand in it." Dean. "No, my friend;" and he 
rubbed his hands together. Claes. "Who then 
does it?" Dean. "The secular, or the lord who 
has received the sword." 

We had yet much more discussion on this sub- 
ject, so that he did not know which way to turn. 
He asked from Deut. 17 : 12, upon which passage 
he founded it, that the priests had the authority, etc. 
I told him that that was under the law of revenge, 
but that now we were under the law of grace. Exo- 
dus 21 : 23; Rom. 6 : 14. And I asked him, how he 
dared do something which the Lord had forbidden, 
namely, concerning the tares, Matt. 13 : 30, that 



536 



MARTYRS MIRROR. 



both the wheat and the tares should be suffered to 
grow together. I asked him which of the two I was, 
that I must certainly be either the wheat or the 
tares? Dean. " You are the tares. " Claes. "Why 
don't you let me grow until the day of harvest?" 
Dean. "What the lord of the field commanded his 
servants was for the reason, that they should not spoil 
the wheat by pulling up the tares. But I can go 
along the edges, and here and there pluck out a 
handful or two, yea, sometimes, six, eight, ten, twelve, 
yea, now and then a hundred or two, without spoil- 
ing the wheat. " Claes. " Then you are wiser than the 
servants of the Lord. ' ' Dean. ' ' I can certainly well 
do this." Claes. "When I held with the priests, 
and walked according to your will, was I a good 
blade?" Dean. "Yes." Claes. "Am I now a bad 
blade?" Dean. "Yes." Claes. "Well, then, if I 
am a bad blade, according to your own words, you 
have yourselves spoiled me, and others, who have 
gone before, by your plucking, and yet you say that 
you can do it so well. O you miserable plucker, 
that you are, when you plucked the four blades 
ofLier, in theVerle place, five years ago, when you 
stood on the scaffold, and preached, and the people 
said : "Antichrist preaches.' ' It was then that I be- 
gan to investigate, what faith it was for which those 
people died so boldly there ; and I examined the 
scripture which you quoted from 2 Tim. 2 and 3. And 
I found that I had to separate from such a people 
as is plainly enough spoken of there, with regard to 
you ; and I separated from such a multitude, and 
do so yet. What becomes now of you and your 
plucking, poor plucker ; the more you pluck, the 
more you spoil ; according to your own words, it 
were better if you would stop." And I told him 
a great deal fron the Scriptures, so that he was 
ashamed, and knew not what to answer. 

At last he said : "Those were not my people; it 
seems to me, that you have searched the Scriptures 
well ; where did you hold your church ? ' ' Claes. 
1 ' Where Christ and his apostles held it, behind 
hedges, in the woods, in the field, on mountains, on 
the sea-coast, sometimes in houses, or wherever 
they found a place." Luke 6: 17; Matt. 5:2; Acts 
1:13. Dean. ' ' Christ preached openly (Jn. 18 : 26) ; 
but you people cannot be found, where you are, or 
who you are." Claes. " It is certainly a great cross 
for you, that you cannot find them, nor know them, 
and that you people are known so well. I hope that 
God will not permit you to find them ; but though 
you sometimes cut into the branches, I trust that 
you will not cut off the vine. Christ Jesus, the living 
Son of God, will keep and feed his branches, so that 
they may bring forth fruit, although you now do 
your very best to tear and destroy them." 

We spoke much more yet of the church, and of 
his people, whom he exalted greatly. I asked him 
many questions in regard to whether infants that 
died without baptism were damned. He said : ' 'Yes." 
I asked him whether the apostles had read mass and 
persecuted. And he replied * ' Yes " to everything, 
so that it seemed to me that the more I asked him, 
the more he lied ; and I reproved him for the lies in 
which I found him. He said: "They are not lies, 
but it is]| thetruth ; but you don't believe what is 



told you ; you remain hardened and unbelieving. ' ' 
And according to his words, it seemed that the life 
of the apostles was not a whit different from that of 
the priests. He said : "As regards your life, your 
walk or conversation is good towards all men, and 
you do unto your neighbor as you would have men 
do unto you, and live in peace, love and unity with 
one another, which is very good ; and you assist 
each other in need and distress, and lay down your 
lives for one another, which is also very good, I can 
say nothing against it; and you expel from your 
church them that live disorderly, as you expelled 
Jelis of Aix-la-Chapelle, who led such a life, as I 
well know; against this I have nothing to say, it is 
all well done : but of what use is it to your people 
to have the life, if you have not the faith ? it is not 
able to save you." I replied: "We have also the 
faith; but you don't understand it, or will not un- 
derstand it; but it will yet be revealed to you, in 
the last day of the Lord, whom you have served. ' ' 
And I assailed him very severely. 

He rang the bell for the jailer to let him out. The 
latter came into the room, and the Dean rose to go. 
I thanked him much that he had come here for my 
sake. He turned around and said : "I should like 
to see you suffer yourself to be brought on the right 
way; but you persist obstinately in your unbelief; 
you are like your master. ' ' I asked : ' ' Who is my 
master? ' ' He replied : ' ' The devil .' ' I assailed him 
with many Scriptures, in order that he should come 
no more, and he went away ashamed, because the 
jailer was present, and other prisoners, who came 
running to the door. I had asked him for informa- 
tion concerning Jelis, and he could tell me every- 
thing, which greatly astonished me. 

The third day after this, the jailer came once 
more for me, and I went down very willingly. He 
directed me to go into a certain room. When I en- 
tered it, there were sitting there the chief Judge 
with another Judge, and a pastor or priest, who 
was exceedingly bent upon examining our friends, 
and very mordacious in his words, so that he could 
listen to nothing that was said, without interrupting 
it. But one of the Judges had never been a Judge 
before, and he constantly forbade him; for he paid 
very close attention. When I entered the room, I 
did the lords great reverence, and they did the 
same to me. 1 Pet. 2:17. I took a seat at the table, 
and the priest made a lengthy harangue, as had the 
dean; I kept silent till I was asked. When he had 
ended his sermon, he asked me: "Why did you 
suffer yourself to be seduced so miserably from the 
faith into error ? " Claes. " I have not been led into 
error, but from error into the true Christian faith. ' ' 
Priest. "What then is your faith; let us hear?" 
Claes. ' ' I believe that Jesus Christ is thetrue, living 
Son of God, and that there is no other salvation 
either in heaven or on earth, either under it or 
above it. ' ' Chief Judge. ' ' This we all likewise be- 
lieve in our church." The priest laughed, saying: 
"This I also preach; tell us something else, and 
speak freely; for Christ said : When you are brought 
before kings, and princes, and magistrates, fear not 
what ye shall speak ; for it shall be given you in that 
same hour, of my heavenly Father, what ye shall 



MARTYRS MIRROR. 



537 






speak ; yea, my spirit shall speak through your 
mouth. Matt. 10: 19. Now, if you have received 
the Holy Spirit, speak freely through the Holy 
Spirit." And the chief Judge sat there and kept 
nodding his head, and smiling, and saying: "Yes, 
yes, Claes, yes;" before I could say a single word. 
The priest continued instantly. "Christ promised 
his church, that he would be with them unto the end 
of the world. Matt. 28:20. And I can find none 
among you that can tell me of a longer existence of 
your church than about thirty years; for before that 
it did not exist; or do you know of any books of 
your people, that are older, then name them to us." 
Claes. ' ' Since Christ promised his church, that he 
should be with her unto the end of the world, I 
doubt not that he has been the preserver of his 
body, and is yet, and will be as long as the world 
will endure, according to his promise, Matt. 28:20; 
Eph. 5:23. Although she was sometimes extir- 
pated in some countries, through bloodshed and 
persecution, and through the false doctrine of the 
Roman Empire, or otherwise; she was therefore 
not annihilated throughout the world; for the world 
is great, and she could linger in some corner of the 
world, and from one to the other, without perishing 
utterly. And as to your asking me to name to you 
any books of our church, the Bible is our book, 
which has reigned in the church from of old." 
Priest "Is it big enough for you people, and have 
you enough with one ? " Claes. ■' Yes ; it is too big 
yet for us." The priest laughed and said: "What 
becomes then of all the books written from the time 
of the apostles by learned men, who also received 
the Spirit of God, as well as the apostles? have 
they all written in vain; as Jerome, Gregory, Augus- 
tine, and Ambrose; these were certainly good and 
virtuous men, were they not?" Claes. "Were 
these the four pillars upon which your church is 
founded?" Priest. "Yes." Claes. "I did not know 
them, only by hearsay; they were pious scullions, 
if they founded your church as it yet is as may be 
seen." The priest drew back, and said: "Why, 
why!" I said: "Christ did not thus found his 
church, neither did Peter, Paul, Stephen, and John; 
they rather received rods on the back, stones on 
the head, and the sword in the neck, and so forth. ' ' 
2 Cor. 11:25; Acts 7:58; 12:2. 

The priest was disconcerted, and said : ' ' Tell us 
the truth about your church; for no one knows 
where to find it; if it were good, it would certainly 
come to the light; you people have neither head 
nor authority, nor do you know one another; this 
is a strange thing. " Claes. " Paul teaches us in his 
epistle to the Ephesians, concerning the true church, 
which Christ has presented to himself, that it is 
glorious/holy and without blemish, without spot or 
wrinkle; that they are baptized together into one 
Spirit, and into one body, the head of which is 
Christ, and are joined together as members of his 
body. These have one Lord, one faith, one bap- 
tism, one God and Father, of us all, who is through 
us all, and in us all. This is the true temple of God, 
in which dwells the Spirit of God. This church 
Christ has bought and redeemed with his blood." 
Eph. 5:27; 1 Cor. 12:13; Eph. 4:5,6; 1 Corin- 



thians 6:19,20; 1 Pet. 1:19. Priest. "Did not 
Christ redeem all men, but only these?" Claes. "It 
is written in divers places, that the unbelieving shall 
be damned; how then will the death of Christ bene- 
fit them ? or what will it avail them that Christ died ? 
It is to be feared that they will regret it, that Christ 
died. But those who have believed in the word of 
the Lord, and followed it, they are the ones who 
will inherit the kingdom of heaven, and triumph 
with the Lord on mount Zion, who have death, 
devil, hell and the world under their feet, though 
the world in her frenzy hastens to tear, devour and 
destroy them. If they were of the world, the world 
would love them; but because they are not of the 
world, therefore the world hates them, as Christ 
said." John 15:19. Priest. "You people don't 
believe that Christ is God and man." Claes. "I be- 
lieve that Christ is true God and man." Priest. 
"Do you not believe that Christ is man from 
Mary's flesh?" Claes. "No; for if he had become 
man from Mary's natural flesh and blood, he must 
have had his beginning with Mary; but it is written 
that he has neither beginning of days, nor end of 
life. Heb. 7 : 3. And the Word would not have be- 
come flesh, if he had assumed flesh from Mary; nor 
would he have come in the flesh, as John declares; 
but he would have come from the flesh, had he as- 
sumed it from Mary. John 1 : 14; 2 John 7. And it 
is written: He that confesseth not that Christ is 
come in the flesh, is that spirit of antichrist. 1 John 
4:3. And if he were such a carnal man, he could 
not have ascended to heaven ; for it is written 
(1 Cor. 15 : 50) that flesh and blood will not inherit 
the kingdom of God." Priest. "Still, did not the 
angel Gabriel say to Mary: Thou shalt conceive and 
bring forth a son?" Luke 1:31; Is. 7:14. Claes. 
"Well, understand the word rightly; for he said: 
Thou shalt conceive, and bring forth; now, what 
Mary conceived, could not grow from her." Priest. 
"What word became flesh?" Claes. "The same 
word of which John testifies to us, in his first epistle, 
saying: That which was from the beginning, which 
we have heard, which we have seen with our eyes, 
which we have looked upon, and our hands have 
handled, of the Word of life; for the life was mani- 
fested. 1 John 1:1; John 9:37; 20:27. What else 
do you want to know?" Priest. "Where did 
Christ assume his flesh, in heaven, or on earth?" 
Claes. "That which I cannot prove with Script- 
ures, I will not say." Priest. "Don't you believe 
anything but what is written?" Claes. "No." 
Priest. "You certainly believe that you have a 
soul; but what do you know as to what your soul 
is, how large, how long, how wide, or of what color 
it is?" Claes. "What does that concern me? my 
salvation does not lie in that." Priest. "You be- 
lieve that the dead will rise; but how can any one 
comprehend that what has perished will rise and be- 
come alive ? ' ' Claes. ' ' I am well satisfied with the 
explanation Paul has written," 1 Cor. 15. Priest. 
"Do you not believe that Mary is mother and vir- 



gin I 



Claes. "Yes." The priest smote his hand 



upon the table, drew himself up to his full height, 
and said: "This you cannot prove to me; we find 
nothing of this kind written in the Scriptures." 



538 



MARTYRS MIRROR. 



Claes. "The prophet Isaiah prophesied that he 
should be born of a virgin. Is. 7: 14. Again, when 
Gabriel said to Mary : Thou shalt conceive and 
bring forth a son; Mary answered: " How shall this 
be, seeing I know not a man?" Luke 1:31,34. 
Priest. ' ' Yes, thus you may glean " it here and 
there; but that she remained virgin until her death ?' ' 
Claes. " This I do not say." Priest. "That is what 
I mean. And what do you think of the Supper? 
do you not believe that when Christ took bread, 
and gave thanks, and brake it, saying: 'Take, eat; 
this is my body;' he gave them his natural flesh and 
blood?" Claes. "No," Priest. "Did he not say: 
Except ye eat the flesh of the Son of man, and 
drink his blood, ye have no life in you ? And did 
he not say that this was the true heavenly bread, 
which came down" 1 from heaven?" John 6:53,51. 
Claes. "The bread of which Christ speaks (John 6), 
is this the bread which you give the people to eat, 
namely, which you people call the sacrament ? ' ' 
Priest. "Yea, it is the same which he left us." 
Claes. "According to this, then, no one will be 
damned of all those that eat of it; for Christ said: 
If any man eat of this bread, he shall live forever; 
but now every one comes, whores, knaves, thieves, 
murderers, of whom it is written that they shall not 
inherit the kingdom of heaven." Gal. 5:21. Priest. 
"They have sorrow for their sins, before they re- 
ceive it; and the Lord said: If the sinner sighs over 
his transgression, I will remember it no more for- 
ever." Ezek. 18:21. 

In regard to this we had much discussion; but it 
is too long to write. At last I asked the priest, 
whether he believed that when he takes the host 
into his mouth, he receives Christ's body, in flesh 
and blood, as large as he hung on the tree of the 
cross? Priest. "Yes." Claes. "When you swal- 
low him, where does he go then ? ' ' The priest was 
highly offended. The chief Judge asked me: " Why 
could you not be satisfied with your first baptism, 
but had yourself baptized a second time?" Claes. 
"I know of but one baptism." Eph. 4:5. Priest. 
' ' Your sponsors well know that you were baptized 
once; you can ask them." Claes. "Though I had 
known that I was baptized, yet I now know that 
it was done without faith; but it is written (Romans 
14:23): Whatsoever is not of faith is sin." Chief 
Judge. ' ' Your sponsors believed. ' ' Claes. " I do 
not know that the apostles baptized any one, unless 
he himself believed, and confessed his faith. But 
what did I confess when I was baptized in infancy? " 
Priest. "Ask your sponsors. And what do you 
think of our father the Pope, and his dominion?" 
Claes. "The Pope, with all his trumpery, and mass, 
and all that is therein, is good for nothing, bag and 
baggage. You priests sell masses to the people, by 
the dozen, by twenties and thirties at a time; they 
have neither edge nor point; they neither cut nor 
stab; and yet you promise the people that they are 
good and effectual — is this not deception? You 
preach to the people, that one should not drink to 
excess, and you go about the streets, as drunk as 
hogs. You preach that one ought not to be covet- 
ous; fbut where^is 'more covetousness than in the 
priests and monks? You preach that one ought not 



to be idle; but where is more idleness than among 
you ? You will rather tramp from door to door with 
a bag or basket, than work, as may be seen." The 
priest was angry, rose, and said : ' ' This is the first 
thing you teach each other, to reveal the failings 
of your neighbor." Claes. "Why should we not 
apply the knowledge Christ has given us, when he 
says that the tree shall be known by its fruit." 
Priest. ' ' This is to be spiritually understood ; ' ' and 
he went out of the room . 

The chief Judge asked me whether I would re- 
nounce my second baptism, and all that I had said. 
I replied: "No, my lords, I will in nowise deny 
that which was administered to me in the name of 
the Lord." Hearing this, the chief Judge arose. 
Then they rose and began to go out. I then 
thanked them, that they had been molested with 
me. The chief Judge turned around, and asked me 
again, whether I would renounce; or I should see 
what should result to me from it. Then my heart 
was enkindled to tell him and the other Judges, 
that they should take heed what they were doing, 
and I said: "My lords, renounce I will in no wise, 
and what will result to me from it, according to the 
imperial mandate, I well know; but there are two 
mandates, the one from the supreme King, the 
other from the mortal Emperor, and these two run 
counter to each other; the one says that both are 
to be let grow, the good with the bad; the other 
that the tares are to be rooted up. Therefore, my 
lords, I pray you, to warn the other Judges, that 
they consider what is the best; for you have not 
received the sword, to punish the innocent. ' ' I told 
them a great deal, as the Lord gave me utterance. 
He stood there, with his cap in his hand, as did 
also the other Judge, and the jailer, and they kept 
very silent. Finally they prayed God, that he would 
grant me my greatest happiness, and went away. 

Thus I greet the whole church, scattered in every 
country, with the peace of the Lord; for I now ex- 
pect from day to day, to offer up my sacrifice. Pray 
God to keep me steadfast unto the end. I pray 
daily for you. Written in bonds. 



GERRIT HASEPOOT BURNED, A. D. 1 556. 

In the summer of 1556 there was in the city of 
Nimeguen, a faithful brother, named Gerrit Hase- 
poot, a tailor by trade. Having fled from the city, 
on account of severe persecution, he secretly re- 
turned, since his wife and children were still living 
there. He was seen by the Bailiff's guard, who re- 
ported it to their master. The Bailiff, a very blood- 
thirsty man, immediately went after him, and took 
him with him. Thus this friend of Christ had to 
separate from his wife and children, and go into 
prison, tribulation and misery, for the name of 
Jesus. When very severely examined by the lords 
of this world, he freely confessed his faith, and was 
not ashamed of the truth. Rom. 1 : 16. He was 
therefore sentenced to death by them, that is, to be 
burnt at the stake, which sentence he received very 
bravely. This having taken place, his wife came to 
him, into the city hall, to speak with him once 



MARTYRS MIRROR. 



539 



more, and to take leave and bid her dear husband 
farewell. She had in her arm an infant, which she 
could scarcely hold, because of her great grief. 
When wine was poured out to him, as is customary 
to do to those sentenced to death (Prov. 31 : 6), he 
said to his wife: "I have no desire for this wine; 
but I hope to drink the new wine, which will be 
given to me above in the kingdom of my Father." 
Thus the two separated with great grief, and bade 
each other adieu in this world ; for the woman could 
hardly stand on her feet any longer, but seemed to 
fall into a swoon through grief. When he was led 
to death, and having been brought from the wagon 
upon the scaffold, he lifted up his voice, and sang 
the hymn: 

' ' Father in heaven, I call : 
O strengthen now my faith. ' ' 

Thereupon he fell upon his knees, and fervently 
prayed to God. Having been placed at the stake, 
he kicked his slippers from his feet, saying: "It 
were a pity to burn them ■ for they can be of service 
still to some poor person." The rope with which 
he was to be strangled, becoming a little loose, hav- 
ing not been twisted well bv the executioner, he 
again lifted up his voice, and sang the end of said 
hymn: 

' ' Brethren, sisters, all, good-bye ! 
We now must separate, 

Till we meet beyond the sky, 
With Christ our only Head : 

For this yourselves prepare, 

And I'll await you there." 

The executioner again twisting the rope, this wit- 
ness of Jesus fell asleep in the Lord, and was burnt, 
voluntarily surrendering for the truth, his perishable 
body, which he had received from God, and thus 
fought the fight, finished his course, and kept the 
faith, and there is now laid up for him the crown 
of eternal glory. 

Previous to the year 1557, under the reign of the 
Palsgrave of the Rhine, several of those baptized 
according to the ordinance of Christ were cast into 
prison, and exiled from the country, as appears from 
the preface to the Frankenthalische Gespraech, and 
also in the preface to the Oude Offerboeck, of the 
year 161 6, letter Y, on the other side. 

From this it appears that the Baptist Christians 
at this time had to suffer not only from the Roman- 
ists, but also from those who had forsaken the 
Roman church and many of her superstitions; from 
which it may be seen what great distress the church 
of God then had to suffer, insomuch that freedom 
of conscience was nowhere to be found, since among 
the papists they were deprived of their lives, and 
among other denominations of the liberty to prac- 
tice their religious worship. 



HANS BRAEL SEVERELY PERSECUTED A. D. 1557. 

In the year 1557, a few days before Ascension- 
day, brother Hans Brael, while on a journey, was 
apprehended in the Pusterthal, for the faith and tes- 



timony of Jesus Christ. Nearly a league from the 
castle, he met the Judge, who not knowing him, 
rode past him, and saluted him, Hans Brael thank- 
ing him : but the actuary rode up to him, and asked 
him : ' ' Where are you going and what have you 
been doing here ? ' ' He replied that he had been 
with his brethren. The actuary asked him whether 
the Baptists were his brethren . "Yes," he replied. 
He then seized him, and the judge turned about, 
dismounted, and taking the brother's own girdle 
from his body, bound him with it and made him 
walk like a dog alongside of his horse, through mud 
and mire, for a whole league, until they arrived in 
the castle. He was so fatigued from walking, and 
from being bound so hard, that he could stand no 
longer, but fell down in the field, so that even the 
lord of the castle reproved the Judge for having 
bound him so hard. There they examined him, tak- 
ing from him whatever they found on his body, and 
put him into prison. The next day he was forthwith 
brought out, and the lord of the castle examined 
him himself, and asked him concerning his faith and 
baptism, and what he thought of the sacrament. 
When he made confession of his faith and the divine 
truth, they abandoned everything, and pressed him 
hard to recant. But when he plainly told them, not 
to count on his renouncing the truth confessed, they 
brought him back into prison. 

Eight days after, he was brought out again, and 
the lord with six others examined him; but being 
unable to accomplish anything, they remanded him 
to prison. After another eight days they arraigned 
and examined him before the whole council, and the 
Judge called his faith a delusion, and his church a 
sect. Acts 24: 14. But Hans said: "It is neither a 
sect nor a delusion; but it is the church of God. 
The Judge said: "It may be the devil's; how could 
it be God's church ? ' ' and became angry over it and 
said again . "On what account should it be called 
the church of God?" But brother Hans boldly ad- 
hered to it, that it was the church of God. Then 
said the Judge: "Since he knows who has come 
from the seignioralty of Innsbruck, we also want to 
know where those are whom they send out into this 
country, what their names are, who has fed and 
harbored them; all this we want to know." But he 
answered them : ' ' We are not sent out to the harm 
or detriment of any one; but our calling is, that we 
shall seek the salvation of men and exhort them to 
repentance and reformation (Matt. 10:5; Acts 2:38); 
but the things that are asked here are not articles of 
faith, nor are they necessary to know; hence I do 
not wish to tell them, nor to accuse any one." The 
Judge admonished him urgently, to spare himself, 
since his body should be tortured, if he refused to 
name the persons, and to confess who had harbored 
him. Hans asked the Judge and the whole council, 
whether he could be considered good if he adopted 
the proposed means, and betrayed those who had 
shown him such kindness, by feeding and lodging 
him. The members of the council looked at each 
other, and said themselves that they should not con- 
sider it good, if it were done to them. But the Judge 
became enraged, and asked whether he meant to 
charge the honorable council with requiring treach- 



540 



MARTYRS MIRROR. 



ery of him, and again admonished him very sol- 
emnly, to spare himself, or they should deal very 
severely with him . But as he would not confess to 
them, they remanded him again to prison, to see 
what he should resolve upon. 

_ After this they brought him forth again, and took 
him to the rack, where he himself took off his 
clothes, lay down before them, and patiently sub- 
mitted to the torturing ropes, so that the eyes of 
the bystanders filled with tears, and they could not 
refrain from weeping. 

The executioner suspended him by the rope, but 
the Judge earnestly admonished him to spare him- 
self, and to indicate the persons required; but he 
said he would betray no one but would bide what- 
ever God permitted them to inflict upon him. Then 
they tied a large stone to his feet. The Judge be- 
came angry, when he perceived that he could accom- 
plish nothing, and said : ' ' You swear to each other 
that you will not betray one another." He replied: 
"We do not swear, but we do not betray any one, 
because it would be wrong." Then the Judge said: 
" You are a rogue; I have detected you in a lie; why 
will you suffer yourself to be tortured. ' ' The brother 
said: "I am no rogue, and in what lie have you de- 
tected me?" The Judge said: " You said that you 
were no teacher, but we find that you certainly are 
one." He answered: "I am no teacher; but if I 
were one, I would not be ashamed of it; for it is an 
honorable thing before God." i Tim. 3:1. 

Thereupon they left him hanging by the rope, 
and went away; but the executioner staid with him. 
In the meantime the officers assembled, and he was 
admonished to confess: or they would not cease 
racking him until they should have rent his limbs 
asunder. He replied that he would bide what God 
should permit them to inflict upon him, since they 
could do no more than God permitted them. The 
executioner said: "Are you not a fool, to think that 
God looks down to see what we are doing in this 
hole; for this would be ridiculous." Then the coun- 
cil returned and said that the lady of the castle had 
interceded for him, that they should torture him no 
longer, and, hence, they would let it rest; and they 
sent him back to prison . 

Thereupon the lord very joyfully rode to Inns- 
bruck, to the government, and when he returned, 
he had the priests dispute with and examine Hans 
for two days in succession, namely Saturday and 
Sunday, he himself being present. But when they 
could accomplish nothing by their various disputa- 
tions, and false and deceitful doctrine, which it would 
take too long to relate, and he remained stead- 
fast, and constantly confessed that that in which he 
stood, and would remain steadfast, by the protec- 
tion and help of God, was the truth, the lord at last 
became exasperated at him, and said: "O you ob- 
durate dog, I have tried all possible means and 
ways with you, and will still do so, and place you on 
a sharp pile, and see how you will trust your God in 
this trial, ' ' But he answered : "I shall not suffer on 
account of any wrong-doing, but only for the truth 
and the faith; and God will overlook no wrong." 
After three days they put him into a deep, dark and 
filthy tower, where he could see neither sun nor 



moon, nor daylight, so that he did not know 
whether it was day or night, only he perceived now 
and then that it was night, when it was a little colder 
in the tower than at other times. It was also so 
moist and damp in the tower, that his clothes rotted 
on his body, so that he became almost naked, and 
was without a single garment for a long time, only 
he had a coarse blanket that had been given him, 
which he wrapped around his body and thus sat in 
misery and darkness. The shirt on his body had so 
rotted, that he had not a shred left of it, except the 
collar, which he hung on the wall. 

At one time when these children of Pilate had 
him brought out to try him whether he would not 
apostatize, the light so hurt his eyes, that he was 
glad when they let him down again into the dark 
tower. There also proceeded such a fetid stench 
from the filth that was in this dark hole, that no one 
could stay in his presence; when they brought him 
in, they instantly had to go away from him again; 
yea, the councilors said themselves, that they had 
never smelled such a horrible stench. Thus he lay 
in this filthy tower, in which were also many ver- 
min and loathsome reptiles, so that at first he for a 
long time protected his head with an old hat, which 
had been thrown to him out of pity. The tower, for a 
long time had not had an occupant; hence the ver- 
min were very numerous, and they caused him much 
terror, until he got used to it. The vermin some- 
times also ate his food, so that when they let down 
his food, he had to eat it all up, before he set down 
the dish; otherwise the vermin so covered it, that he 
could not well eat it. When he got a dish of soup, 
and set it down but once, they ate it up in a moment 
in short, he could keep neither bread nor anything 
else; for as soon as the vermin smelled it, instantly 
they were at it. However, this was his least care, in- 
asmuch as he was so tormented with hunger, no great 
abundance being given him so that he could easily eat 
it up, if he was only well. The vermin sometimes 
got also in his drink, and drowned therein, until he 
finally obtained a large stone, which he placed on 
top of his pitcher. 

His chief affliction, however, in this great trial 
was, that he could get no tidings from the church 
or the brethren. At that time there was in the high 
country one Hans Mein, a servant of the Lord, who 
also had a great desire to hear some tidings from 
him. He sent word to him in the tower, that if it 
were still well with him, and his heart adhered 
firmly to God and his church, he should send him a 
certain token : and if he had nothing else, he should 
send him a little bit of straw, however little it might 
be. But such was the misery and poverty in which 
he sat that he could not even find that much in the 
tower. Then he bethought himself of his rotten 
collar which he had hung on the wall ; he was glad 
of it, and took the collar and sent it from the tower 
to his brother, as a token that he was still unchanged 
in his faith in God, and in peace with the church. 
When the brother received the collar, and thereby 
perceived his misery and poverty, he and his church 
felt great compassion for him, and after weeping 
bitterly and sorrowfully, they sent word back to 
him, that they were very willing to send him clothes 



MARTYRS MIRROR. 



541 



or anything else, in his great poverty, if he only 
could get it. But he would not have it, because 
that if they had discovered it, they would have 
thrown him on the rack and tortured him again s in 
order to get the names of others. Hence he sent 
them word, that he should let the garment 01 
patience do him. 

Thus he lay in this filthy tower all summer, until 
after Michaelmas, in autumn, when they saw that 
the frost was approaching; then they took him out, 
and put him into another prison, which could like- 
wise not have been worse. There he had to sit, with 
one hand and one foot in the stocks, for thirty- 
seven weeks, being unable to lie or sit properly, but 
only to stand; besides, he had to endure much re- 
proach and ridicule from the ungodly, who said : 
' ' There lies a holy man ; nobody is as wise as he ; 
there he sits as a light of the world, and as a witness 
of the people of God and his church," and such like 
taunting remarks. 

Again, since he could get no comforting tidings 
from the church, God so ordered it that he was 
comforted by the unbelieving; for on a certain occa- 
sion a nobleman came to comfort him, telling him 
to be courageous, and not to suffer himself to be 
intimidated since he well knew that he had the 
truth on his side, and that his faith was the true 
one, but that it were impossible to follow it, or 
to suffer what he suffered; whereupon the brother 
earnestly admonished him. Once it also happened 
that his soul was kindled in God, and he sent for the 
actuary who had apprehended him, that he should 
come to him in prison. The latter very quickly 
came to him, sat down, and asked him what he 
wished, that he had sent for him. The brother 
said : ' ' The sole reason is, that I cannot forbear 
showing you, that, as you well know, that you are 
the chief cause of my imprisonment and miserable 
sufferings, though I have never in all my life done 
you an injury." The actuary sat there frightened 
and dumb, saying not a word, save that he had 
to do it. " The brother said : "Yes, the judgment 
of God impelled you to it; because you were so 
bloodthirsty against the pious, it also fell to your lot 
to fulfill your judgment thereby. You have incurred 
a heavy judgment; God will certainly find you for 
this, require it at your hands, and punish you for 
your sins." The actuary was dumbfounded and 
could not utter a word; so frightened was he; and 
thus he went away. About a fortnight afterwards 
he died very suddenly in the night, being both well 
and dead within a quarter of an hour. God had 
smitten him with great fear, so that he cried and 
moaned terribly, and lamented that he had done 
wrong and sinned. 

Thus it goes with those, who will serve the devil 
and his minions. I say nothing of the fact that he 
was severely reprehended for this by his master and 
his mistress, and reaped the devil's thanks for it 
from his own; for they said to him, so loud that the 
brother heard it himself : "How came the devil so 
to possess you, that you would not let this man go, 
though you might easily have done so?" and they 
wished that the devil rather had carried him off, 



since he had committed this deed, for which he at 
last had to pay so dearly. 

In the same night that he died, a great joy came 
over the brother, so that with praying and thanks- 
giving he could not praise God sufficiently; for on 
that night it came into his mind that he should yet 
return to the brethren and the church. In the mor- 
ning a servant came to him, and told him, that the 
actuary had died very terribly and suddenly during 
the night. Ps. 73:18. This having transpired with 
the actuary, the lord and his spouse were seized 
with great terror. 

About eight days afterwards, the servant who at- 
tended to the tillage of the land came into the castle, 
and, towards evening, came to the brother, with the 
keys, and asked whether he hoped to get out. He 
replied: "I will see what you will do with me." 
The servant wanted to open the stocks, but could 
not find the right key. The brother told him not to 
do it, since it might go ill with him. But when he 
could not find the right key, he told him that he 
could set him at liberty, but it would probably not 
be at that time. The lady of the castle also sent 
a servant before the prison, who called to the brother, 
and said : ' ' The gracious lady would have me tell 
you, that she will send for the judge and the jurate, 
and if you will say but two words, that you will suf- 
fer yourself to be instructed, and confess that you 
have erred, you will be set at liberty, and she will 
take upon her the sin which you commit by it, so 
that no guilt will fall upon you." But he replied: 
' ' She has sins enough already, let her desist from 
them ; she needs no sins from others. 1 Tim. 5:22,1. 
Hence he had to lie in prison and sorrow for an- 
other winter. 

Then an order came from Innsbruck, from the 
council, which the lords came to read to him. It 
contained the following ; Since he was so obdurate, 
and would receive no instruction, he should be sent 
to sea; and thither he should go the next morning; 
there he should find out, how evildoers are stripped 
and scourged. But he replied that he would trust in 
God his Lord, who was on sea as well as on the 
land, to help him, and give him patience. 2 Cor. 1:9; 
Matt. 14:31. 

They then let him out of prison, and walk about 
in the castle for two days, that he should learn to 
walk again ; for he was not well able to walk, so 
greatly had he become impaired in the use of his 
limbs by imprisonment, stocks, fetters and bonds, 
in which he had lain for two years, less five weeks, 
having not seen the sun for about a year and a 
half. 

He was then given in the custody of one of the 
servants, who was to take him to the sea. Hence he 
took leave from every one in the castle, and exhorted 
them to repentance. The lady of the castle sent 
word to him that he should come to her, which he 
did. She called him into her study, where he took 
leave from her, and exhorted her also to repentance, 
and entreated her not to molest the pious (who do 
no hurt), in the exercise of their religion, and not to 
apprehend any more of them, to which she con- 
sented, and began to weep, so that the tears flowed 
down her cheeks, and said : ' ' Never more in my 



542 



MARTYRS MIRROR. 



life shall I lay hands upon them." She gave him 
some money for the journey, and dismissed him. 

This servant then took him away with him. The 
servant was a wicked man ; he called the brother a 
rogue on every occasion, or applied some other op- 
probrious epithet to him. 

Having led him two days, the servant so filled 
himself with wine, in a tavern, at Niederdorf (for 
those present had so often drank his health), that, 
instead of going to bed to sleep, , he stretched him- 
self upon the table, and instantly falling asleep like 
a dumb beast, he rolled off the table. 

Seeing this, the brother opened the door of the 
room, and also that of the house, locked them again, 
and went away. 

Thus did God help him to make his escape that 
night, which took place in the year 1559, and thus 
he returned in peace and with joy to the church 
of the Lord, his brethren. Subsequently he again 
went up into the country, several times, as the 
ministry of the divine word had been committed 
to him. 

From this it may be seen how God succors and 
helps his own, and how he can give to those who 
cleave to him with a true heart, much strength and 
patience in suffering, through their strong faith, 
which would otherwise be impossible. 2 Tim. 4:17; 
Philip. 4: 13; Matt. 17:20. And it is also seen how 
he casts out his enemies and adversaries, and knows 
where to find them; for not only did the actuary 
die a very dreadful death, as. has already been 
stated; but, while Hans Brael yet lay in prison, the 
lord of the castle died suddenly; and the servant 
who was to take Hans to the sea, also died miser- 
ably, even before the brother left the country; and 
about two years afterwards also the Judge died, 
yet not an ordinary, but a most miserable death. 
2 Mace. 9 : 5. 



JANNEKEN WALRAVEN BURNED, A. D. 1557. 

In the year 1557, on Pentecost eve, there was 
burnt alive, at Antwerp, in Brabant, for the im- 
movable foundation of the truth, and the testimony 
of Jesus Christ, Janneken Walraven, the mother of 
Jacques Walraven, who was a minister of the word 
at Amsterdam, among the Baptists, and, conse- 
quently, well known to many. His mother, though 
one of the weaker vessels, 1 Pet. 3 : 7, was never- 
theless not weak in faith, but valiant and steadfast, 
and fought the good fight of faith, and gained the 
victory, through the grace of God, who never for- 
sakes his own, but succors them, and goes with 
them through water and fire, lest they should suffer 
detriment to the salvation of their souls. Therefore, 
since she conquered with her bridegroom, by suffer- 
ing and dying for his holy name, her immortal soul 
is under the altar with all the holy martyrs, and is 
patiently waiting for full salvation at the coming of 
her Bridegroom, when he shall appear in the clouds 
of the sky, to unite and glorify body and soul, and 
to make them like unto his own glorious body, that 
she may rejoice with him forever. 



JORIAEN SIMONS, CLEMENT DIRKS, AND A WOMAN 
NAMED MARY JORIS, A.D. 1557. 

At this time three other pious witnesses of the 
truth fell into the hands of the tyrants, at Haarlem, 
in Holland. They were Joriaen Simons, Clement 
Dirks, and a woman named Mary Joris. They all, 
as faithful servants, through the grace of God, stead- 
fastly endured, at said place, hard imprisonment 
and severe examinations for the truth of Christ, and 
did not, with the slothful servant, hide the talent 
which they had received, into the earth, but did 
very earnestly put it out upon usury, and boldly 
proclaimed from the door of their prison the word 
of the Lord to the edification of every one, and, 
moreover, through a hymn composed by them, 
made known the cause of their imprisonment ; 
namely, that they did not suffer as thieves and 
murderers, or as such as coveted other men's prop- 
erty, but that they suffered only for the faith of the 
truth, and a pure conscience; and that they, on the 
other hand, because of the pure fear of God, could 
not follow falsehood. Of this they set forth the 
principal points in a hymn, as follows: 

1. That they with all true witnesses of God be- 
lieve and confess, by virtue of the holy Scriptures: 
That Jesus Christ, blessed forever, came from above 
from heaven, and proceeded from God his heavenly 
Father, and is therefore pure and spotless, and is 
not of Adam's sinful and corruptible nature. 

2. Because they were baptized upon their faith, 
according to the ordinance of Christ, and, on the 
contrary, confessed that infant baptism was not of 
God, but contrary to his word; and that it is well 
known, from Christ's own words, that infants are 
fully in the grace of God, and in a saved condition, 
without baptism or any other ceremony having to 
be administered to them, they therefore hold, that 
all that is done by such means, as being necessary 
for the salvation of infants is nothing but vain human 
presumption. 

3. Concerning the Lord's Supper, they confess, 
that they also observed it, according to the com- 
mand of the Lord, and according to the institution 
of Christ, as he, blessed forever, held it with his 
apostles; in which each is to examine himself well, 
before he goes to this table, and that Christ did not 
hold his supper with drunkards and adulterers, or 
with such of whom evil things were known, as is 
customary with the papists. 

4. On the contrary, they emphatically rejected 
the papists' little piece of baked bread, or conse- 
crated host, which they recommend to people as 
the true, essential Son of God, from whom to en- 
treat grace and salvation in time of need; and con- 
fessed that they do grossly err, who worship such 
bread, or put any divine confidence in it. 

5. Because they could not recognize the Pope 
and the Roman church as the church of God, but 
opposed it and all its ceremonies; neither could 
they hold the traffic which they carry on therein, 
to be of God. 

6. Because they recognized no other punishment 
of transgressors in the church, than evangelical 
separation ; by which the evil can be kept away 



MARTYRS MIRROR. 



543 



from the good, in order to present to the Lord 
a pure church, in which none that are unclean or 
polluted may dwell, but from which they are ex- 
pelled. This church they confess to be the queen 
and bride of Christ. 

By this and the like the fire of the Gospel burned 
so mightily in Haarlem, notwithstanding the violence 
of these tyrants, that in the very night when they 
were thus accused, a glorious exhortation was fear- 
lessly preached to the edification of all, by the god- 
fearing Bouwen Lubberts, in Schouts' street; which 
exhortation did much good. 

When, on the 26th of April 1557, the above- 
mentioned Joriaen and Clement were brought forth 
to death, the common people greatly commiserated 
them; but they said: "Weep not for us, but for 
your sins, and repent truly." After they had offered 
up their prayer to God with a fervent heart, each 
was placed at a stake, and they said: "We suffer 
not for evil-doing, but only for the obedience of 
the truth." And having, with a firm trust, com- 
mended their spirits or souls into the hands of God, 
they courageously offered their necks for the truth, 
and were first strangled, and then burnt; and thus 
they, to the consolation and joy of many pious 
persons, continued steadfast unto the end in the 
accepted truth of the holy Gospel. 

When they had finished their tyranny by stran- 
gling and burning, they, in order to quench their 
doctrine, also thought to burn their books (for as 
old writers tell us, Joriaen Simons was engaged in 
selling books); but when the books were perceived 
to be on fire, there arose such an uproar among the 
people, that the lords took to flight, whereupon 
the books were thrown among the multitude, who 
reached for them with eagerness; so that, through 
divine providence, the truth, instead of being 
quenched, as it was sought to do, was spread the 
more, by the reading of so great a number of these 
books. 

The abovementioned Mary Joris also remained 
faithful in this trial, and likewise confessed her faith 
boldly before the lords, and was ready to surrender 
her life, together with her brethren, for the name 
of the Lord. But being pregnant, she had to wait 
until her delivery; however, the Lord ordered it 
otherwise — she died in travail, and was thus re- 
leased from the flesh, so that these tyrants could 
not fulfill their desire with her. And thus she fell 
asleep in the Lord, with her brethren. 

If any desire, let him read this account in the old 
hymn book, as put into verse by these witnesses 
themselves, in prison, as also by the pious Bouwen 
Lubberts. 



A TESTAMENT LEFT BY JORIAEN SIMONS TO HIS 

SON SIMON, WHEN HE WAS IMPRISONED FOR 

THE WORD OF THE LORD, AT HAARLEM, 

WHERE HE WAS AFTERWARDS PUT 

TO DEATH, ON THE 26TH OF 

APRIL, IN THE YEAR 1557- 

May God through his great mercy grant to my 
son Simon, to grow up virtuously, and if the 



Lord permit him to reach the years of understand- 
ing, to confess him, and having learned his will, to 
order his life in accordance with it, in order to 
obtain eternal salvation, through his beloved Son 
Jesus Christ, together with the Holy Ghost. Amen. 

My child and dear son, incline your ears to the 
admonition of your father, and hearken to my ac- 
count, how and in what manner he commenced and 
finished his life. 

The beginning of my life was unprofitable, proud, 
puffed-up, drunken, selfish, deceitful, and full of all 
manner of idolatry. And when I attained maturity, 
and began to be my own master, I sought nothing 
but what pleased my flesh, an indolent and luxurious 
life. I was greedy of filthy lucre; I sought to bring 
my neighbor's daughter to fall, as, alas ! appears 
from my work; and what I did in secret, is too 
shameful to mention; yea, I was a vessel full of in- 
iquity. But, my dear child, when I betook myself 
to the Scriptures, and searched and perused them, 
I found that my life tended to eternal death, yea, 
that everlasting woe was hanging over me, and that 
the fiery pool which burns with brimstone and pitch 
was prepared for me. This, I say, was approaching 
me, according to the words of Paul, who says : 
"They which do such things shall not inherit the 
kingdom of God. " Gal. 5:21. 

When I took this to heart, I began to be greatly 
alarmed and frightened, and took the word of God 
for my counselor, as to which should be the more 
advisable for me : to lead here, for a little while, a 
voluptuous life, and to expect the everlasting pains 
of hell: or to suffer here a little misery (if misery it 
can be called), and then to enjoy eternal happiness. 
I found in the Scriptures : ' ' What is a man profited, 
if he shall gain the whole world, and lose his own 
soul ? or, what shall a man give in exchange for his 
soul?" Matt. 16:26. Hence, my beloved son, I 
deemed it better, like Moses, to suffer affliction with 
the children of God for a little while, than to live in 
every luxury with the world, which will perish. 
Thus I abandoned my ease, voluntarily and uncom- 
pelled, and entered upon the narrow way, to follow 
Christ, my Head, well knowing that if I should fol- 
low him unto the end, I should not walk in dark- 
ness. Now, when I had partly forsaken and cast 
from me the old damnable practices, and wanted to 
be a new divine creature, and to lead a pious, peni- 
tent, godly life, I was immediately, like all the 
pious that had been before me, hated, yea, impris- 
oned in Haarlem, in St. John's gate. 

This, my beloved son, was my life till the Lord 
enlightened me. First of all, my dear child, I would 
affectionately warn, admonish and entreat you, to 
beware of and shun all wickedness, and to walk 
from infancy in the fear of the Lord, which is the 
beginning of wisdom ; and if God reveal his wisdom 
to you, hesitate not to walk in it, since death pur- 
sues the young as well as the old. Improve the time 
given you by God for repentance. Have your in- 
tercourse with the good, and beware of the perverse. 
If sinners entice you, consent not, and have no fel- 
lowship with them; refrain your foot from their path, 
for their steps take hold on hell. Hence, touch not 
pitch, lest you be defiled; for an evil end draws nigh 



544 



MARTYRS MIRROR. 



to the wicked, which will bear the burden every- 
where. Of this and every evil, my dear son, beware, 
and remember that Paul says, that we must all ap- 
pear before the judgment seat of Christ, that every 
one may receive the things done in his body, ac- 
cording to that he hath done, whether it be good or 
bad (2 Cor. 5: 10), but the flesh will advise you to 
nothing good. Hence Paul may well say: "To be 
carnally minded is death, yea, they that are in the 
flesh, cannot please God." Rom. 8:6, 8. There- 
fore, mortify your carnal members here on earth. 
Read Paul, or have him read to you; he will tell 
you, which are the works of the flesh. Gal. 5: 19. 
If you have time and opportunity, use diligence to 
learn to read and write, that you may learn and 
know the better, what the Lord requires of you . 

Beloved son, my heart's desire and prayer to 
the Lord for you is, that your soul may be protected 
from the deluge of God's wrath, that shall come 
upon all the ungodly who did not care for the Lord, 
and walked not in his commandments. This im- 
pending wrath of God you can escape in no better 
way than by looking to Jesus Christ, the Son of the 
Almighty and eternal Father, who is the head and 
pattern of all believers, yea, the captain and finisher 
of the faith, that is, Jesus Christ. Ask him for coun- 
sel, as to what is best and most necessary for you to 
do, and he will tell you, knock at the door of his 
Holy Trinity, and worship him; he will open to you, 
and give you what is needful for you. Have a desire 
and appetite for the truth, and you shall be satisfied. 
Seek not high temporal things; though they that 
obtain them, are called and commended as happy 
by the common people; they are nevertheless un- 
happy and rejected before God. Hence humble 
yourself under the mighty hand of God, that you 
may be exalted in eternity. 1 Peter 5 : 5. 

Behold how he fared, and likewise all the pious 
before and after him ; his birth was poor and misera- 
ble; immediately he had to flee from Herod, who 
sought his life; when he suffered, he had not where 
to rest his head, and the thanks for all his great and 
glorious benefits were that they called him a 
deceiver, wine-bibber, Samaritan, and one who had 
a devil, besides, he had to expect being stoned by 
them, until they, when the time was fulfilled, con- 
demned him to the most shameful death. And pre- 
vious to the law, pious Abel had to suffer from his 
brother Cain, who killed him, out of pure hatred 
and envy, because his brother's works were good 
and acceptable to God, and his own evil and rejected. 
And all the dear prophets, who practiced and main- 
tained the word of God, had likewise to suffer much, 
without any respect of persons. Micaiah, who alone 
was found true among four hundred false prophets, 
in the days of King Ahab, was beaten by Zedekiah, 
and afterwards cast into prison. 1 Kings 22:24. 
Elijah, the only true prophet among the four hun- 
dred and fifty false priests of Jezebel (1 Kings 
18:19), also had to suffer much; so that Paul may 
well say (for he had experienced it himself) that all 
that will live godly in Christ Jesus, shall suffer per- 
secution. 2 Tim. 3:11. 

This also -all other pious witnesses of Christ ex- 
perienced, and remained steadfast unto the end; 



wherefore, according to the Scriptures (James 1:12), 
the crown is prepared for them, since Christ's own 
mouth declares that he that shall endure unto the 
end, shall be saved ; he that overcometh shall inher- 
it all things, shall be clothed in white, and shall eat 
of the tree of life, which is in the midst of paradise. 
Matt. 24: 13; Rev. 21:752:7. 

Consider this, my beloved son; meditate night 
and day, how to die unto the world, and to fulfill 
the will of Christ. In the first place, and before 
everything else, beware of all false prophets and 
hypocrites, which in my time were the priests and 
monks, and who, I apprehend, will not be lacking 
in your time, so long as rich emoluments follow 
them. Do not believe them, for they deceive men, 
and murder their souls. My son, he that wrote you 
this, learned it by his own experience and investiga- 
tion; he drank of this cup himself. Neither live 
among any sect, of whom there were many in my 
time already, as Lutherans, Zuinglians, and others, 
who, though they have a good* semblance, yet, in 
fact, are evil and deadly poison. Look for the little 
flock, whose entire rule of life agrees with God's 
commandments, and whose ordinance or sacrament 
is in conformity with the command of Christ and 
the practice of the apostles; this is the true church 
of Christ, without spot or wrinkle; this church is 
flesh of his flesh, and bone of his bones. These 
also have teachers according to the teaching oi 
Paul (1 Tim. 3:2), blameless in everything, who 
have odedient children and believing wives, who 
are strangers to litigations and processes, to cursing 
and swearing, to hatred and envy, to lying and 
cheating, to lasciviousness and adultery. There 
everything is love, peace, unity and truth, as Paul 
will teach you, which are the fruits of the Spirit. 

My dear son and beloved child, this is my chief 
and last will, my testament to you, which I desire 
you to read diligently, to meditate well upon it, and 
to compare it to the Scriptures, in order to govern 
your steps in accordance with it. Mark well, my 
son, what I write : many will appear in the garb ol 
good teachers, saying that they have medicine for 
your sick soul; but the ones that will profit you, are 
those who have the truth; adhere to them. Water 
and fire are set before you : stretch forth your hand 
unto whether you will, unto death or life. Sirach 
15. 16, This, my dear son, will at first be very hard 
for you to hear, since it is contrary to your first- 
birth, which is of the flesh ; but you must be born 
again, and converted, if you would enter into the 
kingdom of God. You cannot understand this so 
long as you are carnally-minded, yea, so long as 
you do not become the fool and enemy of the 
world. Dearly beloved son, I entreat you again, as 
I did before, to consider this, and to govern your- 
self in accordance with it. Out of a faithful father's 
heart I have left you this, when about to depart 
from this world, and to die for the word of the 
Lord. May the Lord grant you, and all who read 
this, or hear it read, that they may take it to heart, 
act according to it, and be eternally saved. 

My son's testament, written in the year 1557, the 
first Monday in April, and confirmed by death, the 
26th day of the same month. 



MARTYRS MIRROR. 



545 



THREE OTHER BRIEF ADMONITORY LETTERS BY 
JORIAEN SIMONS AND HIS FELLOW- 
PRISONERS. 

May God grant peace, joy and consolation in all 
trouble and suffering to all those who have to suffer 
for his word, through his beloved Son, in the power 
of the Holy Ghost. Amen. 

We would inform our most beloved brethren and 
sisters in the Lord, and all who seek to fear the 
Lord with the whole heart, that we are all (the Lord 
be praised forever) of very good cheer, and hope to 
adhere to the word of the Lord, and not to depart 
from it, for any visible thing, yea, neither for life nor 
death, since there is nothing, we trust, which shall 
be able to separate us from the love of God ; we 
shall be able to do all things through him who 
strengthens us; we trust by our God to leap over 
walls. Rom. 8:35; Philip. 4:13; Ps. 18:29. 

Dear friends, rejoice with us; why should we fear, 
when there are so many in the world, who, for a lit- 
tle gain, expose themselves to the greatest danger, 
both of soul and body, on water and on the land, 
not knowing withal, whether in case of success there 
will be gain or loss ? But we know that when we 
have completed this journey by the help of the 
Lord, all is gain, and there can be no loss; for we 
run not as uncertainly; we fight not as one that beats 
the air; but we are assured by the grace of the Lord, 
that, if we fight through valiantly, as we trust we 
shall do, we shall receive that which is promised us. 
We intend to return to them four-fold; we shall not 
keep silence, but proclaim aloud, what the Lord 
gives and reveals to us. Our sister Mariken is also 
of very good cheer, and has rightfully confessed her 
faith, to which she wants to adhere as long as there 
is breath in her; she is of such courage and good 
cheer, that she delights and rejoices us all . We ex- 
hort each other with the word of the Lord, as much 
as God gives each to speak, now by words, now by 
hymns; yea, I have many hours in which I never 
once think of it that I am a prisoner; such is the joy 
which the Lord gives us. I thank you with all my 
heart, that you have fulfilled my request, also for 
your affectionate exhortation. Do the best you can 
as regards my H. F. I commend you to the Lord, 
and to the word of his grace . 



JORIAEN SIMONS IN BONDS. 

Our most beloved brethren and sisters in the Lord, 
and all who desire to fear and follow the Lord with 
all their heart, we, the prisoners in the Lord, wish 
you a valiant and steadfast mind, and perseverance 
in the truth, unto the end, through Jesus Christ our 
Lord, Savior and Redeemer, in the power of the 
Holy Ghost. Amen. 

Greatly beloved brethren and sisters in the Lord, 
be it known to your love, that through the grace 
of the Lord we all strive for the best, seeking it with 
the whole heart, so that we want to offer ourselves 
up into the hands of the Lord, whether it bring us 
life or death. We also seek with the whole heart, 



that the Lord will magnify his glorious name 
through us, and we keep before our eyes the author 
and finisher of our faith, Jesus. We know that the 
servant is not greater than his lord. It is a faithful 
saying, and worthy of all acceptation, that if we 
suffer with him, we shall also rejoice with him. To 
this all the pious witnesses of Christ had respect, and 
unto his great promises, which we have in the Old 
Testament, and which were given to the pious fa- 
thers, who hoped for the grace that should come, 
and therefore valiantly fought for the law of God, 
and would have no intercourse with the surrounding 
nations, and therefore voluntarily surrendered their 
lives, because they would not worship or honor their 
molten or carved images ; even as pious Eleazar, 
who would not eat swine's flesh, contrary to the law. 
2 Mace. 6:18. By the grace of the Lord we hope to 
take his salutary words for our pattern, namely, 
that it is best to adhere to the Lord ; for though 
through hypocrisy (from which God preserve us) we 
should save our lives, yet should we not escape the 
Almighty hand of God, neither alive nor dead. 
Therefore we will surrender ourselves entirely into 
the hands of the Lord, as did the pious Maccabean 
mother and her seven sons (2 Mace. 7:1); and as 
did all the pious witnesses of Christ, who even 
rejoiced that they were counted worthy to suffer for 
the name of Christ. Acts 5 : 41. Thus, beloved breth- 
ren, we are minded in the Lord, and not otherwise. 
We trust by the grace of the Lord to be unto the 
weak babes that still feed on milk, an example of 
piety and steadfastness. 

This was written by me on Monday, after I had 
been before the lords twice, and been interrogated 
whether I would adhere to my confession. 

Our greatly beloved brethren and sisters in the 
Lord, and all who want to fear and follow the Lord 
with the whole heart, we, the prisoners in the Lord, 
wish you that the gracious heavenly Father will pre- 
serve you from all harm from within and without, 
through his dear, beloved Son Christ Jesus, and the 
Holy Ghost. Amen. 

Dearly beloved brethren in the Lord ; faint not, 
though you now have to wander from friends and 
kindred, house and home, not knowing whither you 
shall go, since the heat of the sun now begins every- 
where to scorch the seed that has sprung up. Mat- 
thew 13:6. Brethren, be not cast down; let the 
seed in you get and retain moisture ; sit under the 
shadow of the Scriptures, and they will be a glori- 
ous protection unto you. We know that we must 
through much tribulation enter into the kingdom 
of heaven. When the head suffers, all the mem- 
bers suffer with it; hence, if we would be members 
of Christ, we must also be partakers of the sufferings 
of the Head ; if we, then, suffer with him, we shall 
also rejoice with him. 

Therefore, dear brethren, if the Lord suffer you 
to live for awhile longer among this wicked gener- 
ation, pass the time of your sojourning here in fear ; 
stand out as lights in this evil, wicked world, and 
let your faith manifest itself in works, else it is 
dead. Keep your eyes fixed on Jesus Christ, the 
captain and finisher of the faith ; he is the only 



546 



MARTYRS MIRROR. 



corner-stone in Zion, and other foundation can no 
man lay, than that is laid, which is Jesus Christ. 
Hold that fast which you have, that no man take 
your crown. We commend you to the Lord ; may 
he guide you into all truth. 

I, Joriaen Simons, your dear brother, and my 
dear fellow prisoners, wish you every good thing, 
and we seek the best with all our heart. 

As we, through the secretary of the city of Haar- 
lem, have come into possession of the sentence of 
death passed upon the aforementioned friends 
Joriaen Simons and Clement Dirks, we deem it 
well, here to adduce the same, so that every one 
may be fully assured with regard to the foregoing 
account. It reads (except the title) as follows : 

Sentence of death of Joriaen Simons of Hallmen, 
and Clement Dirks of Haarlem. 

Whereas Joriaen Simons, of Hallmen, -in Fries- 
land, and Clement Dirks, of Haarlem, both weavers, 
and now prisoners, have confessed, without torture 
and iron bonds, to have been rebaptized, and to 
hold most pernicious views with regard to the wor- 
thy, holy sacraments of the altar and confession, and 
to the circumstances and ceremonies of the holy 
church, and have also undertaken, said Joriaen to 
sell and distribute divers false books, and Clement 
to read and teach them, and since both continue 
stubborn, obstinate and hardened in said errors and 
pernicious views, therefore, the lords of the court, 
having heard the address and conclusion made by 
Pieter van Zouteland, Bailiff of this city, against and 
concerning these persons, pursuant to the decrees 
and edicts of his Royal Majesty, last confirmed by 
his Royal Majesty, our gracious lord, have con- 
demned said Joriaen Simons of Hallmen, and Cle- 
ment Dirks, as rebaptized heretics and disturbers 
of the common peace and of the Christian religion, 
and hereby sentence them, each to be placed at a 
stake, and executed with fire, pursuant to the afore- 
said decrees and edicts, and declare the entire prop- 
erty of said Joriaen, and the property of said Clem- 
ent Dirks to the sum of sixty pounds, and no more, 
if it exceed said sum, confiscated and forfeited, 
according to the privilege of this city, for the benefit 
of his Royal Majesty. Thus resolved, the 26th of 
April, A. D. 1557, byjoostvan Hitgem, and Dirk 
van Berkerve, Burgomasters, Wilm Harmans Ramp, 
Jan Koninks, Jan Matthijss, Jan Raet, and Adriaen 
Willems, Judges, and pronounced in the court the 
same day, in the presence of the Bailiff and the 
aforementioned Judges. 

Extracted from the first book of criminal records, 
beginning the 29th of November 1539, and ending 
the 27th of October 1582, in the keeping of the sec- 
retary of the city of Haarlem, with which book this 
copy is found to agree. 

By me, the undersigned secretary of said city, the 
10th of July, A. D. 1659. Voll. 



SIX BRETHREN STRANGLED AT THE STAKE IN 
VOLEWIJK, NEAR AMSTERDAM, A. D. 1555. 

It occurred A. D. 1555, when the first separation 
took place among the Anabaptists, because Gillis of 



Aix-la-Chapelle and others began to introduce that 
to which the other brethren of Waterland could not 
subscribe or consent, that these brethren maintained 
themselves as a separate people, without, however 
having been separated or banished from the others; 
but they became a forgotten, yea, a lost people: so 
that the Waterland brethren, oil account of the se- 
vere persecution, could not live in houses, but had 
to keep themselves in boats and in the field, because 
they knew not where to hide themselves from the 
constables, who were looking for them everywhere, 
and sought their lives. It was at this time that six 
brethren, who were together in a boat, were appre- 
hended in the Oostsaner field, and brought to Am- 
sterdam, where they were sentenced to death. It 
was in the beginning of the winter when they were 
brought in the Volewijk, and all strangled at the 
stake. There was freezing weather for thirteen 
weeks from this time on, and, what is remarkable, 
during all these thirteen weeks a light like a candle 
stood over each stake to which the bodies of the six 
brethren were fastened, and burned all night. After 
the expiration of the thirteen weeks, a violent storm 
and rain arose, and, consequently, a great thaw en- 
sued so that the water rose very high, and the ice 
was rent asunder by the wind. Around the body of 
one of the six brethren the water stood so high, that 
the stake, through the force of the ice pressing 
against it, was broken in two, and fell down upon 
the ice. His body drifted hither and thither on the 
ice, with the tide, between Sparendam and Vole- 
wijk. In that neighborhood there were two persons, 
each in a boat, who were both novices in the church. 
Passing along there in the night, they saw the afore- 
said light like a candle on the ice. Looking sharply, 
they thought it stood on Jaapje Maet (so they 
called this brother). As soon as it was daylight they 
went to two sisters that were concealed in the city, 
which was known to these two novices. To them 
they related what they had seen in the night. There- 
upon they suffered themselves to be barred out, and 
each entering a boat, they rowed to the most north- 
ern point, where they waited for the ice to come. 
In the meantime said light came drifting on the ice. 
They rowed up to it and saw that it stood on Jaapje 
Maet. They took him into their boat, and brought 
him to the other brethren who also kept themselves 
in a boat in the field . * These took the body into 
their own boat. But as soon as they touched it, in 
order to take it to the place where they intended to 
bury it, the dried up and frozen body, which had 
stood at the stake for thirteen weeks waiting to be 
burned, burst, so that the blood flowed copiously 
into two or three baskets which were at the bottom 
of the boat. The persons who saw all this, and did 
as has been stated with his body, were his chief 
brethren and associates, pious and credible persons, 
who related it to many, in order that this miracle 
should never be forgotten, but be remembered, to 
the edification of the pious. 



* The reader will bear in mind that large portions of Holland 
are traversed by numerous canals, in place of roads. 



MARTYRS MIRROR. 



547 



MAERTEN ZAEYWEVER, JORIS OUDKLEERKOOPER, 

WILLEM DROOGSCHEERDER, VICTOR AND PIE- 

TER DE BACKER, A. D. 1557. 

The bloodthirsty constrainers of conscience, not 
yet satiated, apprehended at Antwerp, in the year 
1557, five pious Christians, namely, Maerten Zaey- 
wever, Joris Oudkleerkooper, Willem Droogsheer- 
der, Victor and Pieter de Backer, whom they as- 
sailed with many wiles, threats and tortures, in or- 
der to rob them of their precious treasure, which 
they so faithfully kept in earthen vessels, to the 
honor of God, that it could not be taken from them; 
on which account the others were so filled with 
envy, that they inflicted an ignominious death upon 
them, publicly in the market place; but God will 
crown them, together with his faithful servants, with 
great honor and joy, when the others will have to 
go with shame into everlasting misery. 



A LETTER BY WILLEM DROOGSCHEERDER, WRITTEN 
IN PRISON AT ANTWERP, WHERE HE, WITH FIVE 
OTHERS, WAS PUT TO DEATH FOR THE TES- 
TIMONY OF OUR LORD JESUS CHRIST, 
AS ALREADY STATED, A. D. 1557. 

Grace, peace, and mercy from God the Father, 
and our Lord Jesus Christ, who has called us to his 
imperishable kingdom, and chosen us before the 
foundation of the world, and cleansed us with the 
washing of water by the word, in order that we 
should be blameless in his sight. 

Written to you, my beloved brother N., and to 
my dear sister N. Although I am here in fetters and 
bonds, for the testimony of Christ, and am ready to 
seal it with my blood through the grace of the Lord, 
yet I do not neglect or forget my fellow members in 
my prayers, which I almost always offer with tears 
before the Lord, since you are still traveling in the 
wilderness, among dragons, lions and bears, which 
constantly run and seek to murder the innocent 
blood, which cries for vengeance from the time of 
Abel. For they bring us to death, as the Jews did 
Christ; for we are grievous unto them to behold; be- 
cause we do not conform to them; hence they 
counsel and say : ' ' Let us condemn him with a 
shameful death; for by his own sayings he shall be 
respected," Wis. 2:15. 

Therefore, my chosen in the Lord, we will not 
be afraid of their threats and blows, though they run 
like mad dogs. The Lord holds their hearts in his 
hand; they cannot hurt a hair of our head without 
the will of our Father. The Lord preserved the three 
young men in the fiery furnace, Daniel in the den 
of lions, Hezekiah in Jerusalem, Moses in Mesopo- 
tamia, Elijah in the mountains; yea, all that trusted 
in the Lord, were never confounded ; for his mighty 
hand, says the prophet, is not shortened; and though 
a mother should forsake her own child, yet will I 
not forget thee, saith the Lord; for he that toucheth 
you, toucheth the apple of mine eye. Is. 59: 1 ; 49: 15: 
Zech. 2:8. Therefore let us prepare our souls for 



temptation; our deliverance draweth nigh, and the . 
day of tribulation is at hand . 2 Esdr. 16:74. Hence 
let us always sanctify and magnify our Lord, that 
we may inherit all the beautiful promises which he 
has promised to the Christian people, so that we 
may not become wearied or faint in our distress, but 
may be fervent in spirit, rejoicing in hope, patient in 
tribulation, and continuing instant in prayer. Heb. 
13: 3; Rom 12:11, 12. When Israel left Egypt, they 
rejoiced greatly, that they were delivered from 
bondage; but when they came into the wilderness, 
where it did not please the flesh, they were very 
discontented, and murmured, so that they wanted to 
return, to which they had no right, since they had 
taken all their possessions with them, that they 
should have no cause to return. For this reason they 
were not permitted to enter the promised land ex- 
cept Caleb and Joshua; for these were of good cour- 
age, so that they destroyed their enemies like a 
piece of bread. 

The Lord was also with David, so that he slew 
the giant Goliath. They girded a sword to his side 
to slay the giant with it; but David was not accus- 
tomed to it, since he was a shepherd, and he laid 
aside the sword, and took his sling, with which he 
smote the giant on the head, so that the latter fell 
to the ground, whereupon David took the giant's 
sword, and cut off his head. Therefore, my chosen 
brethren and sisters in the Lord, let us turn neither 
to the right, nor to the left, since we have so great a 
king, who will not forsake us, if we remain faithful 
to him ; he is so faithful that has promised it that I 
cannot doubt it; for the city into which we shall come 
is full of all good things, but it lies in humility. 
2 Esdr. 7 : 6. 

Know, dear brother N. , and sister N. , that I give 
you a hymn for remembrance, and will hereby com- 
mend you to the Lord, until we come upon mount 
Zion, and there sing the new song with all God's 
chosen. 2 Esdr. 2:42. Dear brother and sister, 
when I composed this hymn, a great torment and 
temptation came upon me, so that I was very sor- 
rowful, and it seemed to me that the Lord had ut- 
terly forsaken me. I fell down upon my knees, and 
wept bitterly before the Lord, and prayed for strength 
and power. And the Lord heard my prayer and 
lifted me up again; for he does not suffer us to be 
tempted above that we are able, and will with the 
temptation make also a way to escape, that we may 
be able to bear it. 1 Cor. 10:13. I then received 
such grace and joy, that for joy I composed this 
hymn, to the edification of my fellow men. Greet J. 
de H. much with the peace of the Lord, and you, 
N., greet your master likewise much with the peace 
of the Lord, and say good night to your wife; I can- 
not offer her peace, for it is written: "Woe unto 
them that comfort men with a vain hope. ' ' Know, 
dear friends, that I greatly rejoiced when I went to 
the court, so that it seemed to me that there could 
be no joy like this, that I should confess my Lord 
and God, before the world. The Bailiff asked me 
whether I was rebaptized. And the Holy Ghost 
spake though my mouth and said that I was bap- 
tized according to the doctrine of Christ, and that 



548 



MARTYRS MIRROR. 



.they were Anabaptists, * since they baptize against 
Christ, hence the name by which you call us, belongs 
to you. And I asked them to let me go to my 
brethren, since we had the same faith, but they gave 
me no answer. Thus, my dear friends, we will await 
you under the altar. 



JERONYMUS, LAURENS VAN GUELDERS, PIETER 

THE MILLER, JACOB VAN YPERES AND MAER- 

TEN THE WALLOON, A. D. 1557. 

In the same year, 1557, there were also appre- 
hended at Antwerp, five brethren of Christ, named 
Jeronymus, Laurens van Guelders, Pieter the miller, 
Jacob van Yperes, and Maerten the Walloon, who 
trusted so firmly in the promises of God, and were 
so fervently united to the love of Christ, that they 
were not to be drawn away therefrom by any man, 
nay, not even by great promises, severe persecu- 
tions, perilous temptations, or threatenings with the 
sword; for which reason all five were beheaded in 
prison, for the testimony of their faith, and firm ad- 
herence to the same; and even as they lost their 
heads for the truth, so God shall set them as heads 
to convict and judge those who judged them. 



MARGRIETE, WIFE OF JERONYMUS, KLAERKEN 
AND JANNEKEN OF DEXTELAER, A. D. 1557. 

In the year 1557, there were drowned in prison, 
at Antwerp, three woman, namely, Margriete, wife 
of the aforementioned Jeronymus, and Klaerken 
and Janneken of Dextelaer, because they stead- 
fastly adhered to the truth, and would not depart 
from it. After being drowned, they were ignomini- 
ously thrown naked into the Scheldt; but they shall 
be clothed, and enter in honor, with their bride- 
groom, to the marriage of the Lamb, where they, 
together with all the chosen of God, shall joyfully 
sing the new song, and live in eternal, imperishable 
joy. 



ALGERIUS, A YOUTH, A STUDENT OF PADUA, MIS- 
ERABLY BURNED FOR THE TESTIMONY OF JESUS, 
AT ROME, A. D. 1557. A CONSOLATORY LET- 
TER FROM HIM.f AN ACCOUNT OF HIS 
SACRIFICE. 

To my beloved brethren and fellow-servants of 
Jesus Christ, who have gone out of Babylon unto 
mount Zion, whose names I do not omit without 
cause, grace, peace and mercy from God our Fa- 
ther, and the Lord Jesus Christ, our Lord and Sav- 



* The reader will understand this otherwise obscure assertion, 
when we state that it is based upon an ingenious application of the 
Dutch adverb weder, weer, the first part of the word Weerdoopets, 
(Anabaptists), — which may mean against as well as again. Trans- 
lator. 

f In this letter we found so much wisdom, holiness, and excel- 
lence, that we have read it innumerable times with attention and 
deep emotion. It kindled our love to God, and our zeal, not only to 
live with Christ, but also, if necessary, to die with him and for his 
holy truth. O that we were worthy, that his holy name might be 
praised through us unworthy creatures ! 



ior. Amen. In order semewhat to sweeten or take 
away the pain which you suffer on my account, I 
would communicate to you the sweetness which I 
experience, that you may rejoice with me, and 
shout for joy with thanksgiving in the presence of 
the Lord. 

I will tell to the world an incredible thing, 
namely, that I have found infinite sweetness in the 
bowels of the lion. And who will in any wise believe 
what I am -going to relate here ? who can believe it ? 

In a dark hole I have found pleasure; in a place 
of bitterness and death, rest and hope of salvation; 
in the abyss or depths of hell, joy; where others 
weep, I have laughed; where others fear, I have 
found strength; who will believe this? In a state of 
misery I have had very great delight; in a lonely 
corner I have had most glorious company, and in 
the severest bond, great rest. All these things, my 
fellow-brethren in Jesus Christ, the gracious hand 
of God has given me. Behold, he that at first was 
far from me, is now with me, and him whom I 
knew but a little, I now see clearly; to whom I once 
looked from afar, him I now behold as present; he 
for whom I longed, now offers me his hand; he 
comforts me; he fills me with joy; he drives from 
me bitterness, and renews within me strength and 
sweetness; he makes me well; he sustains me; he 
helps me up; he strengthens me. O how good is 
the Lord, who does not suffer his servants to be 
tempted above that they are able ! O how easy, 
pleasant and sweet is his yoke ! Is there any like 
God the Most High? who sustains and refreshes 
those that are tempted ; he heals them that are 
bruised and wounded, and restores them all to- 
gether. Is. 41; 43:20. None is like him. Learn, 
most beloved brethren, how sweet the Lord is, how 
faithful and merciful; who visits his servants in trial 
(Is. 43:2); who humbles himself and condescends 
to be with us in our huts and humble abodes. He 
gives us a cheerful mind and peaceful heart. 

But will the blind world believe these things? 
No; she will much rather say (since she is unbe- 
lieving) : You will not be able long to endure the 
heat, cold and discomfort of this place. And how 
then will you be able to bear the cross, the thou- 
sand-fold contempt, wrong, reproaches, and unde- 
served ignominy? Will you not regard your dear 
native country, the riches of this world, your par- 
ents, rank and honor at the court? Will you be 
able entirely to dismiss from your mind your glori- 
ous learning, which strengthens and recreates for 
all labor spent? Will you lose so much for nothing, 
yea, all the labors you have undergone, your much 
watching, laboring and assiduity? For what pur- 
pose have you labored and studied so much, even 
from your very youth up? 

But, last of all, have you then no fear at all of 
death, which awaits you, though you are innocent? 
O what extreme folly and ignorance it is, to be able 
with a single word to avoid all this, and to escape 
death, and yet you will refuse to do it ! O what 
a despicable thing it is to be able to obtain some- 
thing from such excellent, just, godfearing, wise 



MARTYRS MIRROR. 



549 



and good (or pious) councilors and illustrious men,* 
and voluntarily to refuse to receive anything. 

But hearken, ye blind and mortal men, what is 
hotter and more intense than the fire which is pre- 
pared for you ? What is colder than your own heart, 
which is yet in darkness, and has no light at all? 
John i : 5. What is harder and more confused and 
restless than your life? What is more ignoble and 
repulsive than your age? Tell me, my dear, what 
country or home is sweeter than the heavenly? 
2 Cor. 5:1. What treasure is greater than eternal 
life? And who are our parents and friends, except 
those alone who keep the word of God? Where are 
greater joy, riches, and honor than in heaven? Tell 
me, ye ignorant, is not all learning given to know 
God, whom if we do not know in truth, all our 
labor, watching and exertion, yea, all our under- 
takings are expended to no purpose? Answer me, 
ye unhappy men : what comfort or balm can he 
have, who misses God, who is the cure and refresh- 
ing of all? Ex. 15 : 26. How can he say that I fear 
death, if he himself is dead in sins, and thus prefers 
death to life? 1 Tim. 5:6. For if Christ is the way, 
the truth, and the life, can life be found out of Christ? 
The heat is to me a refreshing pleasure, and winter 
a joy in the Lord. I who do not fear the burning 
of the fire, shall I be afraid of simple heat? Is he 
tormented by ice, who consumes, melts, and falls 
asleep in the love of God ? 

This place is indeed hard and severe for the 
guilty and evil-doers ; but to the innocent and right- 
eous it is very pleasant and sweet; hence issues 
honey; hence flows the heavenly drink ; here wells 
up milk ; here springs forth fhe abundance of all 
good things . 

It is true that this place is esteemed lonesome and 
base: yet it is to me as a spacious valley, and one 
of the most excellent places in the world. 

Tell me, ye miserable men, whether I could have 
a pasture or meadow more pleasant than this ; for 
here I behold kings, princes, states and nations ; 
here I see war (or conflict) ; these cut in pieces, the 
others victorious; some that have fallen into low 
estate, others who have attained to great honors. 

Here is Mount Zion ; here I rise and enter into 
heaven ; Jesus Christ stands before my eyes ; around 
me stand the fathers, prophets, evangelists, apostles, 
and all the servants of God. He (the Lord) em- 
braces and nourishes me ; these exhort me, those 
show me holy things; these comfort me, others 
escort me with music and song. 

Shall I now say that I am alone, among so many? 
For here I have whom I may take for companions, 
comforters and examples, since I see some that are 
crucified, some beheaded ; some stoned ; others cut 
in twain ; some roasted ; others fried: in pans, ovens, 
arid chaldrons of oil ; some whose eyes are put out ; 
others whose tongue is cut out ; these with their 
skin pulled over their head ; others with hands and 
feet cut off ; some that are cast into fiery furnaces ; 
others given as food to wild beasts ; yea, It would 
require too much time, were I to relate it all. 



The powerful nobility or aristocracy of Venice is meant here. 



Finally, I see still others, who have suffered man- 
ifold tortures and martyrdoms, and this only because 
they now live and are free from all pain. And for 
all these there is but one remedy, one medicine, 
which can cure all their infirmities ; and this remedy 
gives to me also strength, and life, and cheerfulness 
to suffer all these fears and afflictions, which are but 
momentary, and not worth speaking of: this is the 
hope which I have placed in heaven. I do not fear 
those who unjustly revile and persecute me, since 
he that dwells in heaven, will reject and extirpate 
them, but will heal and restore these. I shall not be 
afraid if a thousand surround me; for the Lord my 
God will always deliver me: he is my shield and 
protector ; he is my comfort ; he is my head ; he 
will beat down those who oppose me without cause; 
he will break the teeth of sinners: for salvation, 
blessing, might and dominion are his. The reproach 
which we suffer for Christ's sake gives us nothing 
but joy and gladness ; for it is written : If ye 'be 
reproached for the name of Christ, happy are; for 
the Spirit of glory and of God resteth upon you. 
1 Pet. 4 : 16. If we, then, are so assured of our sal- 
vation, we are not to regard the unjust reproaches 
of those who revile us. 

On the earth I have no continuing city or place 
of rest ; my home and country are in heaven ; I seek 
the new city of Jerusalem, which I see before me, 
which comes to meet me. Behold, I am already on 
the way; there is my sweet home, my riches, my 
parents and my friends, my pleasure and my honor ; 
I have no fear that I shall miss them. 

All these earthly things are but shadows ; they 
are all transient, and a vanity of vanities to those 
who miss the hope and essence of eternal life. 

The accomplishments, arts, or gifts which God 
has given me, were at first pleasant companions and 
recreations ; now they yield me holy fruits. It is 
true, I have sweated, suffered cold, and, as much 
as I was able, watched night and day; but this my 
labor has tended and redounded to make me more 
perfect ; there never passed a day or hour without 
some improvement. Behold, the true countenance 
of God has been revealed over my life, and the Lord 
has caused me to experience great joy in my heart. 
In him alone I shall rest in peace. 1 Pet. 1 : 8. 

Who will now dare say that I have lost my age 
and years ? Who will say that I have lost my cour- 
age? For my soul has said: ''The Lord is my por- 
tion; therefore will I seek him." Lam. 3:24. Hence 
since dying in the Lord is no dying, but leading a 
blessed life , why then does a reprobate to God oppose 
me, to prevent me from dying? All this will be the 
greatest joy, if I only may taste the cup of the Lord. 
And what surer pledge of my salvation could I find ? 
Has he not said: "Men will do unto you what they 
have done to me?" John 15:20. Therefore let this 
fool keep silence, who has now so long deceived 
himself in the light of the sun. Let the blind world 
cease, I say, to imagine such things. For I will say 
with the apostle: Neither tribulation, nor distress, 
nor famine, nor nakedness, nor care, nor persecu- 
tion, nor sword shall be able to separate us from the 
love in Christ. We are killed all the day long: we 
are lead to death like sheep for the slaughter. Ro- 



550 



MARTYRS MIRROR. 



mans 8:35, 36. Thus we are partakers with Christ, 
who has said that the disciple is not greater than his 
master, and the servant not more than his lord. He 
also left us the command, that each should take up 
his cross and follow him. 

Comfort yourselves, O most beloved fellow serv- 
ants of God, comfort yourselves, for we fall into 
manifold temptations. Let our patience be perfect in 
every place, since these things are promised us here 
on earth, for it is written that those who kill us will 
think that thereby they are doing God a holy serv- 
ice and sacrifice. John 16:2. Hence fear and death 
are only parts and things which teach us to under- 
stand our calling, and we rejoice in a future life, and 
shout joyfully in the Lord, since we are (far from all 
sin) beaten, and delivered unto death. For it is bet- 
ter to suffer for righteousness' sake (if thus it be the 
will of the Lord) than for evil-doing. We have an 
example in Christ, and the prophets, who spoke in 
the name of the Lord, and the children of unright- 
eousness put them to death according to their man- 
ner and custom . Behold what do we now ? Blessed 
are they that have continued steadfast! We re- 
joice in our innocence and (God-given) righteous- 
ness. God will punish them that persecute us. 

I have been called a fool, since I do not conceal 
the knowledge of God, and do not care whether I 
speak in secret or openly; to which I could reply 
with a single word. "O poor man, who or what are 
you, who do not see the sun, and never once think 
of God's words." 

My dear, remember the words of Christ: Ye are 
the light of the world. A city that is set on a hill 
cannot be hid. Neither do men light a candle, and 
put it under a bushel, but on a candlestick; and it 
giveth light unto all that are in the house. Matthew 
5:14, 15. And in another place he says : Ye shall be 
brought before governors and kings, and others. 
Therefore, fear not them which kill the body; but 
much rather him which is able to kill the soul. 
Whosoever therefore shall confess me before men, 
him will I confess also before my Father which is in 
heaven. Matt. 10:18, 28, 32. 

Since then the Lord has spoken so plainly of this 
subject, by what authority then do they advise and 
seek to persuade me? For I shall never forsake the 
counsel of God, and follow the advice of men, since 
it is written: "Blessed is the man that walketh not 
in the counsel of the ungodly, nor standeth in the 
way of sinners, nor sitteth in the seat of the scorn- 
ful." Ps. 1:1. 

I shall never deny Christ, but will confess him 
whenever it is necessary. I shall not esteem my life 
more highly than my soul; I shall not exchange the 
future for the present. O how little, does he under- 
stand and know who thinks us to be in the way of 
folly. Wis. 5:4.,- - • 

I ,do not deem it to be improper, though I do not 
please the so-called most mighty, just, wise, merci- 
ful, good and illustrious senators of this place, whose 
grace is offered me, if I apostatize. 

But since we are instructed by the apostles of the 
Lord, that we must obey God rather than men, etc. , 
therefore I do not accept this grace of them. 



I wish that they were more perfect in the sight of 
the Lord; it is true, they are mighty here, but they 
should also perfect themselves in the Lord: they 
are indeed just, but they are still without Christ, who 
is the foundation of righteousness; they are wise, 
but where the beginning of wisdom is, there is also 
the fear of God; they are called merciful, but I wish 
that they might be more patient or subdued in 
Christian charity; they are good, but I wish them 
the foundation of goodness, namely, the best and 
most high God; they are called illustrious, but they 
have not accepted our Savior, the most illustrious. 

Hear, therefore, O ye kings, and understand; 
learn, ye that be judges of the ends of the earth; 
serve the Lord with fear, and approach him with 
trembling. Receive instruction, and understand it, 
lest the Lord be angry, and ye perish from the right 
way. Why do ye rage, O ye people; and ye na- 
tions, why do ye imagine vain things against the 
Lord ! Ye kings of the earth, and ye princes, why 
are ye united together against Christ, the Holy 
One of God? How long will ye seek lies, and hate 
truth. Be converted, and turn to the Lord our God, 
and harden not your hearts. For one cannot but 
know that he who persecutes God's servants, perse- 
cutes God himself; since he has said: "Whatsoever 
men shall do unto you, they shall do to me, and not 
to you." Zech. 2:8. 

But, my dear, pray tell me, in what manner I 
have deserved to be condemned? Is it that I have 
not answered the most illustrious senators, my lords, 
according to their pleasure ? If I have said anything, 
it was not I at all that said it, since the Lord says 
that before the authorities it will not be us that 
speak, but the Spirit of our Father which will be in 
us. Matt. 10:30. Now, if the Lord is faithful and 
true, which he is in truth, I am innocent. It was he 
who made me speak. And what am I, that I could 
withstand the will of God? Acts 11:17. Therefore, 
he that would reprove such words, reproves the word 
of the Lord, who worked in me. But if he thinks 
that the Lord is not to be reproved, O then let him 
not accuse me any more, since I am innocent of this 
work; for I did what I would not, I spoke what I 
thought not. But if the things which I have spoken 
are not good and true, and this is found and proven 
to me, then I will confess that they proceeded from 
me alone, and not from God; but if I have said 
things that are good and proved, and cannot with 
justice be reproved, whether we will or not, it will 
have to be acknowledged that they proceeded from 
the Lord. Now, if all this is so, who then will accuse 
me? The most wise people? Who will condemn 
me? The most righteous judges? (who are never- 
theless unwise and unjust.) 

Do what you will: shall the words of the ; Lord be 
made void? shall the gospel be of account no 
longer? Certainly not; but the kingdom of God shall 
be only the more precious and sweet to the true Is- 
raelites, and come the sooner to the chosen of Jesus 
Christ. But they who do such things, shall experi- 
ence the great judgment of God. They that kill the 
righteous shall not escape unpunished. 2 Thessalo- 
nians 1:6. 



MARTYRS MIRROR. 



551 



O most beloved, lift up your eyes, and take to 
heart the counsel of God. Not long ago the Lord 
showed you a sign of pestilence, in order to lead you 
to repentance; but if this will not be received, he 
will unsheathe the sword entirely, and smite with the 
sword, pestilence and famine the people which ex- 
alts the horn against Christ. May God, through his 
mercy, avert this scourge from this place. To all be- 
lievers their most zealous servant, the imprisoned 
and bound Algerius. 

Written in the most delightful pleasure garden of 
the prison, called Leonia, the 12th of July, A. D. 
1557- * 



HOW ALGERIUS WAS OFFERED UP. 

This Algerius, f though very young in years, was 
a student from the kingdom of Naples, and studied 
at Padua, where a brother who spoke his language 
came to him, of whom he diligently inquired the 
way and the will of the Lord, listening very earn- 
estly, and was forthwith baptized into the Lord's 
death, which he immediately afterwards manfully 
and undauntedly as a bold hero and young soldier 
of Christ, forcibly proved with the deed, and sealed 
with his blood, and thus became like his master, 
since he was also, even as Christ, when he came up 
out of Jordan, immediately assailed by the enemy, the 
tempter and his instruments, and cast into prison, 
in which he went through and endured many severe 
conflicts, but was always greatly strengthened and 
comforted with great joy, by the Lord, whom he had 
set before his eyes, as his present writing abundantly 
shows, which he wrote in prison at Padua to the 
brethren in Italy, to strengthen and comfort them in 
their sorrow, which had come upon them on his ac- 
count, because they were solicitous for him as being 
a novice in the faith, But the Lord clothed him with 
great power, and hence, through him, as one of his 
chief weapons, glorified his name. For after many 
temptations, he was sent to Venice, where the entire 
Senate or nobility tried to prevail upon him, as did 
the tempter finally try to do with Christ, and meant, 
by solemn entreaties, flattery, and the offer of all 
manner of worldly aid and friendship, certainly to 
catch and alienate him, which was not one of the 
least darts; but, as an immovable pillar, he rejected it 
all and despised it for Christ's sake, in order that he 
might with Moses and Paul win and keep Christ 
alone. Matt. 4:8; Eph. 6:16; Phil. 3:8; Hebrews 
11:26. 

When they could not prevail upon him, though 
they tried for a long time, he was therefore sent to 
Rome, and delivered to the Pope, where he finally, 
after, severe and hard imprisonment, offered up his 
life in great steadfastness, as a -sweet savor, to the 
Lord, very eagerly and joyfully following in the 
footsteps of all his forefathers and the glorious con- 
fessors of Christ; and thus he richly partook of the 
sufferings of his Lord and Master; yea, his end was 

* Some had given 1555 as the year, but this is an error. 

t Some old writers did not know that this youth, Algerius, 
shortly before his death, had, through baptism which he received 
upon his faith, united with the cross-bearing Church of the Ana- 
baptists; hence they ignorantly ascribed to him another religion. 



I crowned with great triumphant praise even also by 
! all his despisers, and thus the desired cup was 
drained. 

Many different means having been tried with him, 

i he was at last sentenced to be burnt, but not in the 

same manner as others, who were, also on account 

1 of the faith, with shortened pain, executed accord- 

: ing to the Italian or French custom of being first 

j hanged and strangled, and then burnt. But this 

pious Algerius was held in greater honor by the 

1 Lord Christ, and for this reason also had to begin 

and bring to a triumphant issue a far more exalted 

! and honorable conflict. 

Having been brought in a wagon to the place 
called Mercado, a final attempt was made upon him. 
A Carthusian monk — in Rome called Capadocines*, 
and holy people — was appointed to take him in 
hand. The same constantly held a crucifix before 
him, and admonished him, to remember once more, 
before his departure, his Lord and Redeemer, and 
not to die thus hardened and desperate in error. At 
the same time he constantly held before his eyes the 
crucifix, which Algerius vigorously pushed aside 
with his hands, which had not been bound, as I un- 
derstand, saying aloud in his language, with his eyes 
lifted up to heaven : " My Lord and God lives above 
in heaven," etc. 

At this the spectators cried with a loud voice, 
and said ; "O, he struck it," meaning-the crucifix." 
"O away, away with him; he is utterly hardened 
and blinded, all is lost on him." For at Rome it is 
thought something great, when these Carthusians 
cannot convert one ; hence they are generally re- 
served for the last. Thereupon he was stripped to 
his waist, and boiling oil was first poured over his 
head and bare body, which good and pious Alge- 
rius patiently suffered, but doubtless severely felt. 
He rubbed his hand over his face, and pulled off 
the skin and the hair. Thereupon only was he 
burnt to ashes, an unusual thing in Italy, since I 
have seen it with my own eyes, that they were only 
roasted and singed in the fire, whereupon the dead 
body was carried to the grave. But as has been 
said, this blessed Algerius had to glorify our Lord 
and God much more highly. To him and to the 
Lord Jesus Christ, who wrought this through him, 
by the power of the Holy Ghost, be praise and 
glory forever. May he help us poor and weak mor- 
tals to follow him. Amen. Yes, O Lord Jesus, 
Amen. 

Brother Da. Gr. , who wrote this account, as the 
old copy shows, also writes : ' ' This was done with 
him in the year 1557, a little while before I came to 
Rome, since at that time Algerius was still on every- 
body's tongue. ; I have also heard with my own. 
ears, from the mouth of some who counted them- 
selves good papists and witnessed his execution, 
how wonderfully steadfast he died ; and that he truly 
believed in his heart what he there in his severe 
martyrdom and pain confessed with his mouth be- 
fore all the people. Hence there is no doubt but he 
ascended immediately to heaven, and was saved. 

is an error, and 



552 



MARTYRS MIRROR. 



Thus must the adversaries bear testimony to the 
saints of God, even against their will. Deut. 32:31. 
Shortly afterwards, the flood occurred at Rome, 
when the Tiber overflowed, and did great damage, 
so that some Romans say that Rome suffered as 
much damage as if it had been plundered with 
haste; which I for my part, found to be true indeed, 
having never seen a greater famine of bread. It is 
impossible for me to tell how fearful the sight and 
distress was, especially among the poor people. 
But they do not recognize that it was a just [rec- 
ompense]. Wis. 19:13. 



' KONRAD SCHUMACHER, A. D. 1558. 

In this year a young brother by the name of 
Konrad Schumacher left Swabia with his people, 
and was apprehended at Stein, near Krems on the 
Danube, taken to Vienna, and there delivered into 
the hands of the authorities. There he lay in prison 
a year and several weeks, for the faith and the 
divine truth. In the prison he suffered great want 
and hunger among the thieves and other malefac- 
tors, of whom there were several imprisoned with 
him. Nothing was given them, except what others 
brought and gave to them. Besides, when these 
malefactors had been tortured, as is customary, they 
treated him most shamefully, so that he suffered 
great hunger, before he could get something to eat, 
when they even had something. Thus he had to 
suffer much misery in prison, aside from the tyr- 
anny. 

About this time Emperor Ferdinand attended a 
great diet at Augsburg, during which time the 
Bishop of Vienna had the brother brought before 
him twice, each time in the early morning before 
daylight, and was intending to have him executed 
in the house. The first time they brought him 
forth, and briefly examined him, and wanted him 
to tell whether he would desist from his faith or not. 
He briefly answered and said that they should not 
expect such a thing, since he would die in his 
belief; that it was the truth, and the way to eternal 
life, and this he should confess with his mouth as 
long as there should be strength enough in him. 
Now their intention was frustrated, so that they 
could accomplish nothing that day, only that they 
disputed with him from early morning until noon, 
whereupon they remanded him to prison, saying 
that he should consider the matter for three days 
longer, and then tell them what he would do. After 
three days they again brought him forth, early in 
the morning, before daylight, and led him before 
the Bishop and his monks .and priests, before,whom 
he most faithfully defended the truth. The execu- 
tioner was also at hand, waiting without, thinking 
to behead him early, before any people should 
come ; for they feared lest the truth should come to 
light, and the people learn that injustice was being 
done him. But the Lord again hindered them, so 
that he was brought back to prison. In the mean- 
time, however, the priests disputed much with him, 
and gave him no rest. 



After this they threatened to put him into a fifthy 
tower, which had not had an occupant for eight 
years, where he should end his life. He said that 
he would bide it, and would put his trust in the 
Lord, who was well able to deliver him out of the 
filthy tower, and from all their power; he thought, 
however, that the Lord had accepted him for a wit- 
ness of the truth. 

He showed himself so undaunted in everything 
that many of them were astonished at him. Others 
said they would try something new with him, 
whereby they should certainly frighten him enough. 
In the meantime King Maximilian's steward : admon- 
ished the Bishop for the best, and also spoke of the 
matter to the Lutheran preachers of the King, who 
then told it to the King, and spoke most favorably 
of the matter, saying that he was very young yet, 
and that it would be a pity to put him to death on 
account of the faith. Thereupon King Maximilian 
concluded to free him from further tyranny and suf- 
fering, whereupon he was released from prison, and 
thus returned in peace to his brethren and his 
church. 



EXAMINATION, TORTURE, AND SENTENCE OF AN- 

NETGEN ANTHEUNIS, STIJNTGEN JANS, EVERT 

NOUTS, AND PIETER VAN EYNOVEN, AT 

ROTTERDAM, IN THE YEAR 1558.*) 

On the 20th of February, 1358 stilo coj. , in 
presence of Adriaen Fijck, Adriaen Adriaens, 
Adriaen Robberts, Pieter Hendricks, Cornelis foos- 
ten, and Willem Muylwijck, judges, there was 
orally examined, Annetgen Anthcunis, aged over 
thirty years, born at Buuren. 

She says that she always lived at Buuren, except 
one year that she resided here in the city, which she 
afterwards left, but returned about last St. Victor's 
day, and has since resided here until the present 
time. 

She says that she did not inquire the name of the 
people where she formerly worked. 

She says that she and another woman, named 
Stijntje van Ick, or Maurick near Buuren, have lived 
here in the city since St. Victor's day, and that she 
came here with said woman, from Buuren. 

She says that Evert is from Antwerp, and that he 
came to her yesterday, at the house where she was 
apprehended. 

She says that she learned to know said Evert 
only about two or three months ago, and that he 
came in the daytime, to the house of Arenf Will- 
ems, in the wood-yard, to buy a cheese. 

She says that she did not go to confession either 
at last Easter or Christmas. 

She says that she observes all that God has com- 
manded. 



* Extracted from a certain book of criminal sentences of the 
city of Amsterdam. 



MARTYRS MIRROR. 



553 



She says that she was baptized according to the 
command of the Lord, but does not know the exact 
day; but that it took place at the house of the afore- 
said Arent Willems, in the Wood -yard, and that 
she did not inquire the name of him that baptized 
her. 

On the 20th of February of said year, in the 
presence of the abovementioned, there zvas orally ex- 
amined, one fan Hendricks, of Utrecht, aged 28 or 
29 years. 

He says that he has lived here in the city since 
Bamessche, in the house of Maritgen Jancheelen, in 
the Fish-market, and last in Willem Reyer's house, 
where he was apprehended. 

He says that at Dordrecht he lived near Starke 
Neele. 

He says that he does not want to tell where or 
from whom he heard the doctrine. 

He says that he thinks much of the sacrament, 
but nothing of the sacrament of the priests, and 
that, since he embraced this doctrine, he has never 
been to the sacrament. 

He says that he was baptized since he believed, a 
certain time ago, and that he does not wish to tell 
when, where, or by whom it was done. 

He says that his child was washed a little by the 
priest, but does not want to tell when. 

On the aforesaid day, in the presence of the afore- 
said fudges, there was orally examined, Stijntgen 
fans, aged 40 years, from Maurik, in Guelderland. 

She says that she has been here in the city 
about two or three years, with Annetgen Theunis, 
and that they lodged in the Wood-yard, and after- 
wards resided in a house where lace is made, and 
which stands behind a stable. 

She says that she has no faith in the sacrament 
which the priests administer, but esteems the sacra- 
ment as God has instituted it, and that she cannot 
believe in the sacrament of the church, because she 
cannot comprehend it. 

She says that she was baptized at a certain time, 
not yet twelve years ago, and not here in this city, 
but at Utrecht. 

On the same day, and in the presence of the above, 
there was orally examined, one Evert Nouts of Ant- 
zverp, aged about 2j years. 

He says that it is about three months since he 
came here into this city, and that he lodged for a 
time in the Wood-yard, and wove lace near the 
house called the Falcon. 

He says that he believes in the sacrament so far 
as the Scriptures speak, of it, but does not believe 
that God is in. the sacrament of the "altar, since the 
Scriptures do not assure him of this ; but he believes 
concerning it in this manner that it is so, as far as 
it goes. 

fie says that he was baptized according to the 
doctrine of Christ, a little over three years ago, just 
outside of Antwerp, in a certain place, by one Gillis 
of Aix-la-Chapelle, as he heard him called, who was 
executed this summer at Antwerp. 



On the same day, and in presence of the above- 
mentioned judges, there was orally examined one 
Pietervan Eynoven, born at Antwerp, aged 28 years. 

He says that he has worked here in the city, at 
his trade of silk-weaving, since fourteen days before 
Christmas, in the house of one Christian, whose wife 
is named Anneken. 

He says that he believes on the foundation of the 
apostles and prophets. 

He says that he believes that the administration 
of the sacrament in the church is a great abomina- 
tion before God. 

He says that he was baptized according to the 
doctrine of Christ, about two years ago, but does 
not want to tell by whom or where it was done. 

On the 19th of March, 1558, stilo coj. in the pi es- 
ence of Adriaen Fijck Dirks van Hove, Adriaeji 
Adriaens, Adriaen Robbertszoon, Pieter van Neck 
Hendricks, Cornells foosten, Willem Corneliss 
Muylwijk, and Dirk Dirks, judges, there was ex- 
amined by torture, i?i the morning, at six o 1 clock, 
in the city hall, Pieter van Eynoven, born at Ant- 
werp, aged about 28 years. 

Pieter, when tortured on the rack, said that he 
was baptized at Antwerp, about two years ago, by 
one Leendert, whose surname he does not know, 
nor whence he is, and he had never seen him, ex- 
cept when he baptized him. 

He says that several others, whose names he does 
not know, were present when he was baptized. 

When asked concerning the women with whom 
he spoke at the time of his apprehension, he said 
that he did not know where they were going, or 
who they were. 

He says that he who baptized them, is called a 
teacher among them. 

He says that before he was baptized he had heard 
that he had to live according to the command of 
Christ, and that he took a Bible and Testament, and 
read therein, and found that it was as had been told 
him ; but he does not know the names of those who 
had previously instructed him herein, because they 
often do not inquire the names of others, nor want 
to know them, so as not to bring their brethren into 
trouble. 

He says that his master, Christian, and his wife, 
had the same faith as he, but does not know whether 
they are baptized. 

fan Hendricks of Utrecht, aged 29 years, severely 
tortured on the rack. . .:.:.'.. ..:.;: 

He says that he was baptized by .one Leenert, but 
does hot know whence he is, nor had he ever seen 
him previously, and that he was baptized by him 
here in the city, in the Wood-yard, a year and a 
half ago. 

He says that his child was baptized by the priest, 
at the font, at Dortrecht, and that no others whom 
he knows were present when he was baptized. 



554 



MARTYRS MIRROR. 



Stijntgenjans, aged about 40 years, of Utrecht. 

Stijntgen says that he who baptized her is named 
Leenert, and that it took place in Utrecht, five or 
six years ago, in the house of one Gerrit, and that 
she does not know the surname of the aforesaid 
Leenert, nor whence he is, because they do not 
inquire nor have much desire to know the names 
or surnames of their fellow members, so as not to 
bring them into trouble. 

She says that others were baptized with her, but 
she did not know them. 

The judges being all assembled, resolve to post- 
pone the matter of the aforesaid prisoners to a 
limited day, until the executioner's return, in order 
that said prisoners shall consider the matter, and that 
it may be seen whether they can be induced by kind 
means: and that they shall then comply with the 
wishes of the bailiff, by expediting the matter and 
justice, if the judges are all at home. 

On the 28th of March. — • The judges resolve, 
since Cornells Joosten and Dirk Dirks, judges, are 
not at home, to postpone the case of the aforesaid 
prisoners, until the former return . 

The Bailiff protests costs and interests, since the 
judges will not consent to limit a day for said pris- 
oners. 

The judges protest and say that since Cornelis 
Joosten and Dirk Dirks, of their number, are absent, 
and they have agreed together to be present in full 
number to consider the case of said prisoners, they 
adhere to their former decision. 

On the 26th of March all that they had orally 
confessed at torture was read to the aforesaid five 
prisoners, who publicly, in front of the city hall, ac- 
knowledged it to be true, in the sight of every one, 
and a day, namely, Monday, the 28th of March, 
was limited for them, by the Bailiff, Gerrardt van 
der Mersche. Done as stated above, in presence of 
Adriaen Fijck, Adriaen Adriaens, Adriaen Rob- 
brechts, Pieter Hendricks, Cornelis Joosten, William 
Corneliss, and Dirk Dirks, judges. 

Sentence of Death, on the 28th of March, 1558, 
stilo coj. 

According to the written laws pursuant to the de- 
crees of his Imperial Majesty, confirmed by his 
Royal Majesty, who will have them observed in all 
their points and articles; and through the demand 
of the Bailiff, and the confession of the prisoners, 
Evert Nouts, Pieter van Eynhoven, both of Ant- 
werp, and Jan Hendricks of Utrecht, said prisoners 
shall be executed according to the decree. Done in 
the presence of Adriaen Fijck, Adriaen Adriaens, 
Adriaen Robbrechts, Pieter Hendricks, Cornelis 
Joosten, Willem Corneliss, and Dirk Dirks, judges, 
and Sir Roeland; pensionary. 

In regard to Stijntgen Jans and Annetgen An- 
theunis, decision of their case is deferred for certain 
reasons, the judges moving postponement until after 
Easter. 

Note. — On the 28th of March, 1558, stilo coj., 
after the above sentence had been pronounced by 
Matthijs Bark, the secretary, and the aforesaid pris- 



oners had been condemned to be executed with fire, 
all the necessary preparations were made here 
before the city hall; three large stakes were placed 
near together, at which to strangle said prisoners 
first, before burning them; and the place having 
been shut off with planks and stakes, it was pro- 
claimed in the name of the Bailiff, Magistrate, Bur- 
gomasters and judges, in front of the city hall, with 
the striking of the bell, that every one should leave 
the ring, on pain of forfeiting his upper garment; 
and that no one should hinder or resist justice by 
word or act, on pain of life and property. Between 
eleven and twelve o'clock, every preparation nec- 
essary for the execution having been made, the 
aforesaid Jan Hendricks was first brought out to be 
executed, and placed at the middle stake upon a 
little stool, and a cord put around his neck, to 
strangle him. Thereupon Master Aert, the young 
constable, as substitute for Master, Jan van Haarlem, 
the executioner from behind, twisted said cord tight 
with a stick, and then took away the little stool 
from under Jan Hendricks' feet, and while thus 
hanging pulled him with all his might by his body 
and legs; whereupon said Master Jan came with a 
bundle of oat straw, into which a quantity of gun- 
powder had been put, and held it before his face, to 
singe it; but Master Aert had a pair of tongs with a 
red-hot coal, to cast into the gunpowder. He threw 
it three or four times, without being able to touch 
the gunpowder, so that the straw smoked, but the 
powder was not ignited. 

In consequence of this a great cry arose, one say- 
ing: "You throw the fire badly:" another : "You 
inflict a thousand deaths upon the man;" and finally, 
"Stone the constable to death," and the like. Then 
a woman threw a slipper, and others of the bystand- 
ers began to throw stones at the constable. Master 
Hans was then pushed by the citizens, into the 
house of Jan Sampel, in the Golden Waggon, 
opposite the City Hall and concealed; while the 
young constable, called Master Aert, together with 
the servants of the procurator-general, also of 
Schielandt, and of this city, who had been sum- 
moned to the assistance of justice, fled into the city 
hall, followed by Gerrit van der Mersche, the Bailiff; 
leaving said Jan Hendricks still suspended by the 
cord. The Judges, the Pensionary, and the Secretary, 
seeing the great tumult and uproar, took refuge up 
in the square of the city hall tower. The first ones 
who arrived there were Adriaen Robberts, the 
Judge, and Matthijs Bark, the Secretary, who, from 
the square of the tower, saw Jan Hendricks still 
hanging at the stake. With great violence the 
planks were torn off, and the stakes pulled out, 
from the enclosure that had been erected to keep 
the people ffom getting to the officers of justice. A - 
lad then came and passed the stake, . intending to 
cut the cord by which said Jan. had" been strangled; 
but he did not venture to do it, whereupon another 
came, who cut the chord, so that Jan fell to the 
ground . And as the perpetrators of this crime were 
mostly strangers, the citizens who lived in the 
neighborhood, locked their doors. The bailiff, to- 
gether with the servants of the. Procurator-General, 
and of Schielandt, barricaded the front of the city 



MARTYRS MIRROR. 



555 



hall with benches, planks, and other wood, in order 
to keep the two others that had been sentenced, and 
the women. But as the tumult and uproar increased 
more and more, the rioters pulled out the stakes, 
and other stakes from the street, and came with vio- 
lence before the door of the city hall, in order to 
force it open. The door, however, being firmly bar- 
ricaded, they went with the stakes upon the hos- 
pital stairs, and forced open the back door of the 
city hall, which leads to the chamber of Schielandt, 
and the treasury. Hearing this, the Bailiff and his 
servants, who were there with the prisoners, left the 
two women behind, since Annetge was a cripple, 
and not able to walk, and took the other two pris- 
oners that had been sentenced, and fled with them 
from the lower part of the city hall up into the tower. 
The rioters thus forced open the front as well as the 
rear of the city hall, broke the doors in pieces, and 
first took the aforesaid two women, brought them 
without the city, and led them away. Thereupon 
they returned into the front of the city hall, and 
smashed in the door leading up into the tower, 
calling and crying aloud for the two men prisoners; 
or they would kill them all, and set the tower on 
fire; so that the servants released said prisoners, 
whom the rioters then brought without the city. 

After this they cried as loud as ever, and de- 
manded the young constable, and also the Bailiff 
and the members of the court. And as the servants 
were in a story of the tower below the one occupied 
by the lords of the court, they told the rioters aloud 
that the lords and the constable had already left the 
city hall. Deeper silence could not have reigned in 
a convent, than prevailed at this time among the 
lords ; for though some did not make an outward 
manifestation of the regret which they felt in their 
hearts, he that had sharp eyes, could read it in their 
face. And though it was past noon, and no one had 
eaten much that day, yet I believe, if there had been 
an abundance of the most tempting viands, none 
would have made very great inroads upon them. 

But at last, God be praised for it, the tumult and 
uproar ceased ; so that through the faithfulness of 
Adriaen Jacobs Tromper, councilor of said city, who 
had left the ark, but returned with an olive twig, 
and informed the lords of the court, in their anxiety, 
that the uproar had subsided, and that the rioters 
had all gone away. Thus, about two o'clock in the 
afternoon, the lords left the tower; but the city was 
still in great commotion, and Jan Hendricks, the 
prisoner that had been cut down, was brought into 
the house of one Kers Goverts Brouwer, near the 
city hall, where he remained until about five or six 
o'clock in the evening, when he was openly put into 
a boat, and taken out of the city, and it is said that 
he is still living. 

That evening the arquebusiers were ordered on 
guard. The next day, the 29th of March, a delega- 
tion went in behalf of the city to the Hague, to the 
lords of the council, where they reported the mat- 
ter, presented an excuse in behalf of the city, and 
requested that commissioners be sent to inquire into 
the matter, that the city might be exculpated from 
the uproar. Next day, Sir Guiljand Zeegers, Lord 
van Wassenhoven, and Sir Christian de Waert, 



I Procurator-General, arrived here, and made some 

! inquiries concerning the crime, and reported the in- 

J formation obtained to the council. His Royal 

I Majesty, having been informed that full control had 

1 been gained over the city, speedily dispatched 

I (since my lord the margrave van Veere was sick) 

I the count of Boussu and my lord of Cruyningen, 

j who passed through here secretly, on Easter eve, 

I on their way to the Hague, where they, on Easter- 

I day, convened the whole council. They wrote to 

i the Bailiff, to close the gates and bars, and to fetch 

j those who had been designated and reported, from 

their beds, in the night; which was done after the 

close of Easter-day, and there was apprehended in 

the night, with the assistance of the arquebusiers, 

and in presence of the burgomasters, one Chiele 

Pot. On the following day, the second Easter-day, 

there arrived in the city the Count of Boussu, my 

lord of Cruyningen, Sir Gerrit van Assendelft, 

President of the Council, Guiljand Zeegers, lord of 

Wassenhoven, Sir Cornelis Zuys, Aernoult Sasbout, 

Cornelis van Weldam, and Dominicus Boot. 

On the 21st of April, 1558, after Easter. 

Whereas Jacob Theunis, alias Mosselman, born 
at Rotterdam, at present a prisoner, has confessed, 
without torture and iron bonds, before the count of 
Boussu, Knight of the order of the Golden Fleece, 
the lord of Cruyningen, as commissaries from his 
Royal Majesty, and the court of Holland; that he, 
the prisoner, after the tumult and uproar in this 
city of Rotterdam had taken place, went to the city 
hall, to see what was going on there, and that as he 
ascended the steps of the city hall, a crutch was 
thrown at his neck, whereupon he picked it up, 
went with it into the city hall, where the servants 
were still in the tower, and threw it up from below 
at the servants; all of which are things of bad exam- 
ple, and must not go uncorrected, but must be pun- 
ished, as a warning example unto others; therefore, 
the aforesaid court, after mature deliberation, in the 
name of the King of Spain, of England, of France, 
etc., as Count of Holland, Zeeland and Vriesland, 
has condemned and does sentence by these presents, 
the aforesaid prisoner Jacob Theunis, to appear in 
audience, and there to ask, with uncovered head, 
on his knees, the forgiveness of the court, on be- 
half of his Roval Majesty and justice, and to declare 
that he is sincerely sorry that he threw the crutch at 
the servants, in the city hall: and that after this is 
done, he is to be brought upon the scaffold erected 
in front of the city hall of this city, and to remain 
standing there until after the execution of the rioters. 
Done at Rotterdam by Sir Geraerdt van Assendelft, 
Emskerk, etc., first President of the council, Guil- 
jand Zeegers, lord of Wassenhoven, etc, Knight, Sir 
Cornelis Zuys, Aernout Sassebout, CoraMis van 
Weldam, Dominicus Boot, Damas van Drogendijk, 
Ouintijn Weytszoon, and Aernout Nicolai, Coun- 
cilors of Holland, and pronounced on the 21st of 
April, 1558, after Easter. 

Whereas Avicenna Jans, born at Delft, at present 
a prisoner, has confessed, without torture and iron 
bonds, before the count of Boussu, Knight of the 



556 



MARTYRS MIRROR. 



Golden Fleece, and the lord of Cruyningen, as com- 
missaries of his Royal Majesty and the court of Hol- 
land, that he, the prisoner, at the time of the tumult 
and uproar which recently occurred in this city of 
Rotterdam, stood at the house of Kors Goverts 
Brouwer, and that after said uproar was almost 
over, he, intending to go home, in his consternation 
went eastward, and again passed the house of the 
aforesaid Kors, and having seen that the condemned 
and strangled man, who had been cut down from 
the stake at which he had been strangled, was 
brought to the house of the aforesaid Kors Goverts, 
he, the prisoner also went into the house; and that, 
while the strangled man was yet lying in the street 
near the door, and because some of the other 
bystanders had said to him : ' ' Take the man 
(meaning the strangled man) further back," he, the 
prisoner, also seized hold of him ; and that after the 
strangled man had been lifted up and carried into 
the house, he, since some had told him to see 
whether there was yet life in the strangled man, 
tapped the soles of his feet, and afterwards, in the 
evening, returned home from the aforesaid house — 
Here the account in said book of criminal senten- 
ces abruptly ends; so that it remains uncertain what 
was further done in the matter. 



THOMAS VAN IMBROECK, THE 5TH OF MAY, IN THE 
YEAR 1558. 

At Cologne, on the Rhine, a godfearing brother, 
named Thomas van Imbroeck, a printer's servant, 
was apprehended for the truth, in the year 1557, 
and imprisoned in a tower. When afterwards ex- 
amined in regard to baptism and marriage, he met 
them with the word of God, in such a manner that 
they desisted from examining him further and put 
him into another tower. His wife wrote him a letter 
exhorting him to fight valiantly, and to adhere firmly 
to the truth . For these comforting words he affec- 
tionately thanked her, and showed by many Script- 
ures that the righteous have always suffered, and 
that he stood with a good conscience void of offense 
before God, to follow them, forsake wife, children, 
and all visible things, and take up the cross of 
Christ, and follow him, for which he prayed God 
that he might be found worthy. Afterwards there 
came to him two priests, who disputed with him 
concerning infant baptism ; but they disagreed among 
themselves; for the one would have that the infants 
that died unbaptized were damned, while the other 
admitted that they were saved. They insisted that 
he should become converted. But he said : ' ' That 
which I maintain, the Scriptures have taught me, 
and if any one will teach me a better way from the 
Scriptures, I will' gladly follow him." They said: 
"You despise our church, arid refuse to be taught 
by us." He replied : "That I contemn your church 
and do not come under your communion, is for the 
reason that you do not keep your church pure; for 
perjurers, whoremongers, and the like are pious 
brethren among you." They also asked him why 
he did not have his children baptized. He answered: 
" The Scriptures teach no infant baptism, and those 



that are to be baptized according to the word of God, 
must first believe." Then they said that he was a 
heretic, but were not able to prove it. He was then 
brought to the rack, where he was sharply examined, 
but not tortured, though the executioner had every- 
thing ready for it; for the lords were not agreed 
among themselves. This happened three different 
times. After this he was brought into the house of 
the count, who would gladly have set him at liberty 
had he not so greatly feared the imperial decree and 
the displeasure of the bishop. Thomas, however, 
was bold, of good cheer, and ready to lay down his 
life for the name of Christ, and to adhere so firmly 
to the truth and the love of God, that neither fire, 
water, sword, nor any other thing should move him 
therefrom. When they took him away from the 
house of the count, he suffered much temptation all 
night from the count's people and others, who un- 
dertook to teach and instruct him, but all in vain; 
for they were such as were themselves not instructed 
or taught of God. 

Finally he was brought before the high court, 
where he was condemned to death, in presence of 
the count, who then; for the first time, pronounced 
judgment, staining his staff with Christian blood. 
Thus he was beheaded, as a pious witness of Jesus 
Christ, for his steadfast continuance in the faith, 
on the 5th day of March, 1558, being twenty-five 
years old. 

From his prison he wrote letters to his wife and 
brethren, and also a confession of his faith regarding 
baptism, of which a special book has been pub- 
lished, all of which is very instructive and comfort- 
ing for the godfearing, as you shall see by the fol- 
lowing part, which is here presented to you. 

A letter by Thomas van Imbroeck, zvritten from 
prison to his wife and brethren . 

Much grace and peace from God the heavenly 
Father, who is a true Father; for he shows his fath- 
erly faithfulness to all his children, according to his 
promise, when he says: I will be a Father unto 
them, and they shall be my sons and daughters. 
May this Father so speak to your hearts, that you 
may believe me with a good conscience, that you 
are his children, and it will not fail you. 

This grace I wish you, my dear wife, and also the 
•wife of my Lord (you understand whom I mean), 
through the Author and Finisher of life, Jesus, to 
whom alone we must take refuge, that we may be- 
come conformed to him in this world, according to 
the words of the prophet, who says: "He hath no 
form nor comeliness; and when we shall see him, 
there is no beauty that we should desire him. He is 
despised and rejected of men; a man of sorrows, 
and acquainted with grief, and we hid as it were 
our faces from him;" Is. 5-3: 23. 

But what says the Scripture: "Wherefore God 
also hath highly exalted him, and given him a name 

which is above every name and that every 

tongue should confess that Jesus Christ is Lord to 
the glory of God the Father." 

Hence I deem it necessary for us, O wife of the 
Lord, to reflect on this;; for though we are now the 



MARTYRS MIRROR. 



557 



reproach of all men, yea, as the filth and offscouring 
of every one, so that they say: "Away with him, 
for he is not fit to live;" they shall in due time con- 
fess and say : ' ' Behold, how are they now numbered 
among the children of God, and their lot is among 
the saints. We accounted their life madness, and 
their end to be without honor." Wis. 3:5, 4. Now 
we sigh, but when he shall come for whom we wait; 
then they shall sigh, and be distressed with great 
pain; who shall be without hope; for their worm 
shall never die, and their fire shall not be quenched. 

Hence, there is a great difference between the pi- 
ous and the ungodly; for the souls of the righteous 
are in the hands of God, and there shall no torment 
touch them, for their hope is full of immortality. 
Wis. 3: 1, 4. * 

This, my brethren, we are to consider well; for if 
we look back, we still look upon deadly or mortal 
things, and there cannot apply to us the comforting 
words of Paul, where he says: "Our light affliction, 
which is but for a moment, worketh for us a far 
more exceeding and eternal weight of glory; while 
we look not at the things which are seen, but at the 
things which are not seen." 2 Cor. 17, 18. 

Now I know that wife and children are visible, 
and though, they are dear to me, yet I will count 
them but dung, and say: "Henceforth know I no 
man after the flesh; but the knowledge of the spirit 
abideth forever." Philip. 3:8; 2 Cor. 5:16. And 
thus I hope to know you all when we shall appear 
together in the eternal joy, which is prepared from 
the beginning for them that are not ashamed of 
Christ; but this is not to be ashamed, when we, as 
malefactors, go without the gate, for Christ's sake, 
and help him bear his reproach, without the camp. 
Heb. 12:13. 

Hence I desire that the rich seek no excuse, and 
say: "Yea, I cannot forsake everything, it would 
create great wonderment and sensation before the 
world, if I should so completely forsake my rank. 
Yea, they should imagine that they were doing too 
much in this. Ah no ! he who is over all, God blessed 
forever, humbled himself much more than this ; for 
he was King over all, and Lord of the whole world, 
even as David in spirit calls him Lord : he came not 
to be ministered unto, but to minister unto all; for 
he became the servant of us all, that he might make 
us free. Rom. 9:5; Philip. 2:7; 1 Tim. 6:15; Rev. 
17:14; Matt. 20:28; John 8:36. 

If we therefore have received freedom through 
him, let us be grateful, and not cast it from us; for 
it has a great reward, though some say we ought 
not to serve God for the reward. This view, I say, 
is not right; for I say with Paul: " If in this life only 
we have hope in Christ, we are of all men most mis- 
erable." 1 Cor 15: 19. 

Yet, let no one think, that he shall be justified 
and saved by his good works alone; for this we must 
wholly ascribe to the grace of God, and to the mer- 
its and innocently shed blood of our Lord Jesus 
Christ, who works the good in us. 

Therefore, my dear brethren, beware of such spir- 
its; for they would experience greater perfection, but 
fail in those things which are least. Adhere to the 
doctrine you have learned. One thing I desire and 



request: that the simple may be better and more 
thoroughly instructed, lest your labor be burned in 
the fire; for the scripture says not in vain: "In that 
he himself hath suffered being tempted, he is able to 
succor them that are tempted; for experience 
brings perfect wisdom, even as Paul says: Blessed 

be the Father of mercies and the God of all 

comfort, who comforteth us in all our tribulation, 
that we may be able to comfort them which are in 
any trouble, by the comfort wherewith we ourselves 
are comforted of God. For, as the sufferings of 
Christ abound in us, so our consolation also abound- 
eth by Christ; yea, through him, I say, we shall 
gain the victory; for he is our life, and to die is gain 
for us, since he says: "Though you were dead, yet 
shall you live." Heb. 2:18; 2 Cor. 1:3 — -5; John 
11:25; 2 Tim. 2: n. 

Hence it is good to die with Christ; for he was 
raised up by the glory of his Father, and, hence, 
will draw unto him all that the Father has given 
him. Rom. 6:4; John 12:32. Therefore, my breth- 
ren, and my dear wife, let us be valiant; for the 
apostle says: My strength is made perfect in weak- 
ness." 2 Cor. 12:9. Hence I deem it good, to be 
in weakness, (mark) if it be followed by being in re- 
proach, distress, persecution, and fear for Christ's 
sake. 

Yea, if the Lord should count me worthy to tes- 
tify with my blood to his name, how greatly would I 
thank him, for I hope not only to bear these bonds 
with patience, but also to die for Christ's sake, that 
I may finish my course with joy; for I would rather 
be with the Lord, than live again in this abominable, 
wicked world; however, his divine will be done. 
Amen. 

And if anything should be defective yet in my . 
life, that I may not have been diligent enough (which 
I confess), may the Lord blot it out and purge it, 
through the fire of his love and mercy, in the blood 
of Jesus Christ through which everything must be 
purified, and purged. 1 John 1:7. 

Dear brethren, I desire that you will all pray to 
God for me, that he will keep us, through Jesus 
Christ, our Lord and Savior. Amen. 



Another letter by Thomas van Imbroeck, zvritten 
hi prison to his wife. 

May grace, peace and mercy from God the heav- 
enly Father, and the pure love of his Son Jesus 
Christ, be perfect in your heart, my dear wife, that 
you may thereby be drawn from all visible things 
to the invisible and eternal, through the help and 
co-operation of his Holy Spirit, who is the Governor 
and Guide of the children of God; to him be glory 
and praise forever and ever, Amen. 

Blessed be the God and Father of our Lord Jesus 
Christ for his great and unspeakable grace, which 
he has imparted to us through his gracious good- 
ness, and has drawn us into the kingdom of his Be- 
loved Son, through whom we have received redemp- 
tion from all our sins, in his blood. Eph. 1:3. 

Hence it is right and just that we ought not to 
cease constantly to serve him with great humility 



558 



MARTYRS MIRROR. 



as grateful and obedient children, and not disesteem 
the grace which has been given us, but diligently 
consider why and for what purpose it has been given 
us, namely, that we should use it and get gain by it, 
that we may hear the sweet voice which says: " Well 
clone, thou good and faithful servant, thou hast been 
faithful over a few things, I will make thee ruler 
over many things." Matt. 25:21. 

Be admonished by this, that the merchant sold all 
that he had, and bought the field in which lay the 
treasure. Matt. 13:44. Thus you should also think 
now, that you willingly give your husband to the 
Lord, like Jephtha, who offered up his daughter to 
the Lord; or remember also Abraham, the pious 
father of all the faithful, who did not become weak 
in faith, but willingly delivered up his son Isaac to 
show obedience to the mighty God, who gives life 
and breath to all men, Judg. 11:39; Heb. 11: 17. 

Remember also patient Job, who in his trial with 
all meekness said: " Naked came I out of my moth- 
er's womb, and naked shall I return thither; the 
Lord gave, and the Lord hath taken away; blessed 
be the name of the Lord." Job 1:21. 

O, James may well say: "Ye have heard of the 
patience of Job, and have seen the end of the 
Lord." Jas. 5:11. And also Paul says: "Consider 
him that endured such contradiction of sinners 
against himself. Heb. 12:3 He knew no sin; but 
we must confess that we deserve more puishment 
than we suffer, though the same is profitable, as is 
written that he chastises us for our benefit, and that 
all things work together for good to us. Rom. 8:28. 

Hence I desire of you, my dear friend, that you 
be of good cheer in the Lord, and do not grieve, 
for I have well perceived that you have lost flesh 
and become emaciated. Rejoice with me, and thank 
God that we are not bastards, but that he receives 
us as a Father, yea, as children and fellow heirs of 
his kingdom, who here on earth receive like reward 
with his Son, and this for the sake of his testimony. 

Why should we not suffer the evil, seeing we 
have received the good from him ? However, if we 
would sorrow, we have cause enough for it, for 
godly sorrow I mean ; for we may with truth lament, 
that we are still very unfit; even as you write me, 
that you cannot pray well, even as I also, alas ! am 
imperfect. Jas. 4:3. But the reason of it, in my 
opinion, is this, that we are not sufficiently displeased 
with ourselves, and also, that we do not perceive 
the thorns that are in our flesh. 

May the Lord have compassion upon us, and 
open the eyes of our understanding, so that we may 
hate sin, even as God himself hates it; for then he 
takes pleasure in us, even as also holy David when 
he says: "Have mercy upon me, O Lord, for I am 
weak: O Lord, heal me, for my bones are vexed. 
My soul is also sore vexed; but thou, O Lord, how 
long? Return, O Lord, deliver my soul : oh save me 
for thy mercies' sake. I am weary with my groan- 
ing; all the night make I my bed to swim; I water 
my couch with my tears." Ps. 6: 2 — 4, 6. 

But where are the tears which we have shed, my 
dear wife, over our past sins, when our souls were 
wounded even unto death, yea, sunk in hell? True, 
we sing: "I acknowledge my transgressions, and 



my sin is ever before me:" but it were far better for 
us, to lament from deep distress of heart, and to pray 
with a broken, contrite and fervent heart, if we ex- 
perience the same, now that tribulation and suffer- 
ing happen to us in the flesh. 

Thus also Esther learned to pray, where she says: 
"O my Lord, thou only art our King: help me, 
desolate woman, which have no helper but thee; de- 
liver us and help me; for thou knowest all things; 
O Lord, thou knowest that I hate the glory of the 
unrighteous, and abhor the bed of the uncircum- 
cised, and that I abhor the sign of my high estate.' ' 
2 Esther 14:3, 15. 

We must observe here that the pious woman had 
an aversion for the costly apparel, and hated it more 
than she loved it. Do you also beware of it, and re- 
prove it sharply in those whom you see given to it : 
for it proceeds not from a hnmble heart. The prov- 
erb says: "Don't put moths into the fur;" neither 
must we give the flesh occasion for sin, since it is, 
alas ! evil enough without that. Gal. 5:13. 

Therefore, my dear sister, do not respect persons ; 
for the faith of Jesus does not suffer respect of per- 
sons (Deut. 1 : 17; Jas. 2:1); but reprove that which 
is evil with all kindness and humility, out of love, 
and show yourself in all things a pattern of good 
works and sobriety to all women, with piety and 
silence; for he that bridles not his tongue, deceives 
his own heart, and his religion is vain. 

Hence I affectionately exhort you, while you have 
time now, that you will use all diligence; for it is 
not enough, that we confess the name of the Lord 
with the mouth in prison, but we must first demon- 
strate our confession in power ; for we know that he 
who transgresses out of prison, sins just as much as 
he that sins in prison, though through weakness, 
while the other, sins from wantonness. 

Therefore take heed to yourselves, and be always 
prepared ; for we know not the hour. Watch there- 
fore, and keep your garments clean, lest you walk 
naked, and your shame become manifest. Be al- 
ways ready for conflict ; for David says : ' ' Many 
are the afflictions of the righteous : but the Lord 
delivereth him out of them all. He keepeth all his 
bones: not one of them is broken." Ps. 34: 19, 20. 
' ' He saveth the poor from the sword of the un- 
godly, and the needy from the hand of the mighty. ' ' 
Job 5: 15. Job further says: "Happy is the man 
whom God correcteth : therefore despise not thou 
the chastening of the Almighty; for he maketh sore, 
and bindeth up : he woundeth, and his hands make 
whole." 5: 17, i-8. 

Paul also says, that he wants to know Christ, and 
the power of his resurrection, and the fellowship of 
his sufferings, being made conformable unto his 
death; if by any means (he says) I might attain unto 
the resurrection of the dead. Philippians 3 : 10, 11. 
Hence we must mourn with him, that we may also 
rejoice with him. Does not Christ say: "Blessed 
are they that mourn and lament ; for they shall be 
comforted; yea, the tears shall be wiped away." 
Matt. 5 : 4. And the Lord does not forsake the 
widow that is oppressed, as it is written : " He hears 
the prayer of the distressed and oppressed, and he 



MARTYRS MIRROR. 



559 



does not despise the prayer of the widows, if they 
pour it out before him with lamentation and sighing; 
yea, their tears ascend to heaven, and the Lord will 
hear them .' ' Sir. 35 : 24. 

Therefore let us be resigned, and say within our- 
selves : O Lord, Almighty King, all things are in 
thy power ; if it is thy will to restore unto me my 
husband, there is none that can resist thy will. 
Thou hast made heaven and earth, and all that is 
contained in the circuit of heaven. Thou art Lord 
of all things. Thou preservest us as the apple of 
thine eye, and hast said through the mouth of Da- 
vid, that we shall cast our burden upon thee; for 
thou wilt sustain us, and never suffer the righteous 
to be moved. Ps. 55:22. Then will your prayer be 
fulfilled, as you write me, that you cannot pray 
otherwise than only: Lord, thy will be done. And I 
wish to God for you, that this may be found in 
you in truth, and not as Israel cried to the Lord, 
when they drew near him with their mouth, and 
magnified him with their tongues ; but their heart 
was not right with him, and they were not found 
faithful in his covenant. Is. 29:13. But they that 
keep his commandment, shall pray, and whatsoever 
they shall ask (in accordance with his will) shall be 
granted unto them. John 15 : 16. 

Hence be of good courage, and bring up your 
children in good manners, and in the fear of God, 
that their natural propensities may be mortified ; 
and take an example from yourself, how you bring 
them up in their weakness, with great labor and 
trouble, and give the breast to them to whom the 
Lord has commanded milk to be given. 

You are also to give them the rod, according to 
the command of the Lord, when they transgress and 
are obstinate: for this is also food for the soul, and 
drives out the folly which is bound up fn their 
hearts. Prov. 23; 13, 14. Remember the words of 
Sirach, where he says (7:26): "Shew not thyself 
cheerful to thy daughter, nor laugh with her, lest 
she become bold against thee, and thou have to 
bear shame on her account in the end. But teach 
her the law of our God, that she may put her hope in 
the Almighty and Most High, and may never forget 
the benefits bestowed upon us through Christ. 

I also pray you, that they, as far as possible, be 
kept away from intractable children ; do not allow 
them to run about in the streets, but keep them 
with you as much as possible, that you may have 
joy and sorrow with them ; and forget not the kind 
of widow mentioned by Paul in his letter to Timothy 
(1 Tim. 5: 4); but place your hope firmly in the 
Lord, and wait for him with patience. 

Now I understand that you would gladly die; but 
when I was still with you, and we lived together in 
peace, then life was no cross for you. Remember 
therefore now what I often told you, namely, that it 
is good for the believer to have tribulation and dis- 
tress, that we may learn to say with Paul : ' ' We 
groan, earnestly desiring to be clothed upon with 
our house which is from heaven : if so be that being 
clothed we shall not be found naked. For we that 
are in this body, are burdened, and willing rather to 
be absent from the body, and to be present with the 
Lord, than to walk in his absence in much afflic- 



tion. ' ' 2 Cor. 5 : 2. Alas ! friend, how few there are 
that say this ; I mean among those who enjoy peace 
and rest. 

Therefore thank the Lord, that he has given this 
grace, and perhaps removed me from your sight for 
the best ; for he is a jealous God ; he will be loved 
the most, and have sole possession of the human 
heart. And you have also asked him to remove 
from your path everything that might be in the way 
of your salvation. Hence think that he is proving 
us both, and let us willingly take the yoke upon us, 
and count it all joy. Jas. 1 : 2. For what are the 
sufferings of this world ? \ Nothing but a dream, as 
David says : ' ' When the Lord turned again the 
captivity of Zion, we were like them that dream. 
Then was our mouth filled with laughter." Psalm 
126 : 1. 

Thus it is with us as with a woman in travail ; 
when the child is brought forth, she would not sur- 
render it, because of theTormer pain. So also we, 
when we have been delivered from the child, we 
would not take the whole world for it. 

Hence take good heed, that you be not startled 
or frightened, that the child may be born in due 
time. Take food and nourishment from the husband 
Christ, that you may have strength for labor ; and 
neglect not to receive the true food, the word of 
God. Remember Israel, who were satiated with 
bread from heaven. May the Lord give you a sound 
soul, and a fervent stomach of love, so that the food 
may be well digested. Amen. 

May the grace of the Lord be increased unto you, 
my dear wife. Be always subject to the godfearing, 
and associate with the pious, and pray God to keep 
me in the truth ; for truth abides and is strong for- 
ever ; it lives, and will forever prevail. 

Greet all the saints with the kiss of love, and all 
who love the Lord Jesus, and tell them to be kind ; 
for God is the Hero and Captain, who so faithfully 
succors in time of need. He is like a shower upon 
the parched earth in a dry summer. Thus he re- 
freshes the afflicted souls, that thirst for him ; he is 
a shadow from the heat of the sun. Matt. 11 :28; 
Is. 55 : 1 ; 25 : 4. 

Tell the brethren to take care of the novices, and 
to pray earnestly for me. I will also pray for them, 
as much as is in my power. Remember my bonds. 
The Lord be with your spirit. Amen. 

Your dear husband, Thomas van Imbroeck, 

imprisoned for the testimony of Jesus Christ. 

P. S. This Thomas van Imbroeck composed an 
excellent confession of baptism, as also a defense 
against the adversaries, in regard to the same mat- 
ter, and delivered it all to the lords of justice of the 
city of Cologne. Concerning this, see our Account 
of Holy Baptism, for the year 1558. 



GOVERT JASPERS, PUT TO DEATH A. D, 1 558. 

About this time a lay brother by the name of 
Govert Jaspers, with two others, left the monastery 
of the Cross-brethren at Goes. However, they did 
not continue together long; for one of them utterly 



560 



MARTYRS MIRROR. 



forsook the good way, and accepted the love of this 
world; the other, from fear of persecution, went to 
Friesland, where he became a brother in the church, 
and died a pious man ; but this Govert Jaspers was 
apprehended by the bailiff, soon after he left the 
monastery, as he was sitting in the field, reading in 
a Testament. He was brought to the city of Brus- 
sels, in Brabant, where he had to suffer much, yea, 
finally even death, for the testimony of the truth, in 
which he steadfastly persevered, and thus, as a val- 
iant soldier of Jesus Christ, pressed through the 
strait gate, in order to take by force the kingdom of 
God, which he had preferred far above all the king- 
doms of this world. 



MAERTEN BOSSIER SUFFERED, A. D. 1 558. 

About the same time there was apprehended at 
Werwijck, in Flanders, for the truth, one brother 
Maerten Bossier, who, after much temptation and 
trial, also had to suffer temporal death (by burn- 
ing) ; but now the second death shall have no power 
over him. 



ABSALOM VAN TOMME, OR THE SINGER, A. D. 1558. 

All that would follow Christ, must take his cross 
upon them; this was experienced by one brother 
Absalom van Tomme, or the Singer, who was ap- 
prehended for the truth, at Kortrijck, in Flanders, 
in the year 1558. After he had been examined, 
and had made confession of his faith, he was se- 
verely assailed with threats and tortures, in order to 
cause him to apostatize; but he remained steadfast 
in everything, and firmly trusted in God, so that he 
was sentenced to death, and burned, showing him- 
a self good disciple or servant of Christ, who did not 
wish to be above his Master, but like him, namely, 
to suffer with him, in order to enter into the king- 
dom of God, even as Christ had to suffer, to enter 
into his glory. 



WILLEM VAN HAVERBEKE, A. D. 1 558. 

Willem van Haverbeke also not only suffered 
persecution for the name of the Lord, but also suf- 
fered himself to be apprehended, and to be led be- 
fore lords and princes, where he freely confessed his 
faith, and steadfastly continued in the same, no 
amount ol suffering, pain or torment being suffi- 
cient to cause him to apostatize, so great was the 
love of God shed abroad in his heart; hence he was 
finally condemned, and confirmed the same with 
his death, at Kortrijck, in Flanders, in the year 
1558. 



DANIEL VERKAMPT, A. D. 1558. 

About this time, also a young man named Daniel 
Verkampt, after suffering much persecution, was 
apprehended at Kortrijck, in Flanders, for living 
truly according to the word of God. Being sharply 
examined by the deans of Ronse and Polet, he will- 



ingly and freely confessed his faith, and said that he 
would firmly adhere to it even unto death; but of 
his fellow-believers he would betray no one. 

Thereupon Ronse and Polet summoned the 
mother of this young man before them . She was a 
little old woman, and walked with a staff. When 
she appeared before them, they told her with severe 
words, that according to the imperial decree she 
had forfeited life and property, for having harbored 
her son, whom they had found to be a heretic. 

To this she meekly replied: "My lords, shall I 
forfeit life and property, for having now and then 
given shelter to my own son in his distress — whom 
I carried under my heart, brought forth in pain, 
and nourished in affliction — when he is neither a 
thief nor a rogue, but is called the most excellent 
young man of our village; and this merely because 
you say that he is a heretic? I think that if the 
Emperor were present, from whom you say you 
have a decree, he would say that you abuse his de- 
cree against me, and he would commend me, that 
the mother's heart was moved with compassion for 
her child, that has never merited anything else. 
Truly, my lords, this is contrary to your proper 
wisdom and urbanity ; ' for, know, that if in that 
hour when you came to apprehend him, I could 
have concealed him from you in my body, by car- 
rying him again for nine months, giving him birth, 
and raising him, as I have done once, God knows 
how gladly I would have done it. ' ' This she said 
with such pathos, that all the lords who were pres- 
ent and sat in court declared her innocent, and said 
that she had not acted contrary to the nature of a 
true mother's heart; and hence the mother was set 
at liberty, but the son had to purchase with fire the 
constancy of his faith, and the love of God, with 
which he was inflamed, and was burnt for the testi- 
mony of Jesus Christ, who will make him free for- 



MARCUS DE LEDERSNIJDER, A. D. 1 558. 

Not long after the above, also a brother named 
Marcus de Ledersnijder was apprehended for the 
truth, at Kortrijck, in Flanders, who, having been 
much importuned and tortured, yet constantly re- 
maining steadfast, was condemned to death, and 
burned with fire, thus offering up his soul to God, 
who also most graciously accepted it. 



JACOB DE MELSELAER, A. D. 1 558. 

In the year 1558, Jacob de Melselaer, a brother, 
was apprehended at Antwerp, for living according 
to and keeping the word of God; who, after much 
examination and torment, as he would not renounce 
or apostatize, was condemned to death, and brought 
forth into the market place, with a gag in his 
mouth, to prevent him from speaking. Neverthe- 
less, he went to death with boldness, and valiantly 
testified with his blood to the faith he had confessed. 



MARTYRS MIRROR. 



561 



LOUWIJS DE WEVER, A. D. 1558. 

In this same year brother Louwijs de Wever was 
beheaded in prison at Antwerp, for the confession 
of and steadfast adherence to his faith. 



FRANS TIBAN AND LITTLE DIRK, A. D. 1 558. 

A short time after this, also two brethren named 
Frans Tiban and Little Dirk, were apprehended for 
their faith, at Antwerp, examined, tortured, afflicted 
with much torment, and, finally, as they would in 
no wise apostatize, condemned to death, and be- 
headed in prison. 



HENDERICK LEERVERKOOPER, ANTHONIS AND 
DIRK DE SCHILDER, A. D. 1558. 

Three brethren, namely, Henderick Leerver- 
kooper, Anthonis and Dirk de Schilder, were also 
apprehended at Antwerp, for the truth; who, as 
diligent followers and true sheep of Christ, had to 
taste death for his sake, being executed with the 
sword. 



WAECHLING DIRKS, MAERTEN SCHOENMAECKER, 
AND ADRIAEN PIETERS, A. D. 1558. 

In the year 1558, Waechling Dirks, Maerten 
Schoenmaecker, and Adriaen Peters, all three of 
them natives of Wijnckel, were apprehended for the 
Gospel and the divine truth, and as they steadfastly 
adhered to the same, without departing therefrom, 
all three were finally condemned at Gravenhage, in 
Holland, and put to death, as pious witnesses of 
Jesus Christ, and are now awaiting the crown of life. 



WOUTER VAN HONSCHOTEN, A. D. 1 558. 

In this year, a young brother named Wouter van 
Honschoten was apprehended, at Honschoten, in 
Flanders, for following the word of God, and as 
he freely confessed his faith, and would in no wise 
depart from it, he was finally sentenced to death 
and to the fire, and was burnt as a pious witness of 
God. 



HANS DEN DUYTSCH, A. D. 1 558. 

About this time, also a brother named Hans den 
Duytsch was apprehended at Antwerp; who freely 
confessed his faith, and would firmly adhere to it; 
for he chose rather to die a temporal death for the 
truth, and thus gain eternal life, than to purchase a 
short wicked life with everlasting death. They had 
him beheaded in the prison, whereupon they, like 
madmen, threw his body into the Scheldt. 



JACOB DE SWARTE, HANSKEN VAN DEN BROECKE, 
AND OTHERS, A. D. 1 558. 

In the year 1558, a brother named Jacob de 
Swarte (son of Jan de Swarte), and Hanscken van 
den Broecke, went From Ostende to Bruges, to hear 
the preaching of the word of God, and were appre- 
hended there, together with others. No sufferings 
being sufficient to deter or separate them from 
the love of God, they were finally sentenced to 
death, and thus valiantly ended their lives for the 
testimony of the Gospel, about St. John's day, in 
midsummer. 

36 



SANDER HENDRICKS, HANS DE SMIT, HANS VAN 

BURCULO, PIETER IN DE VETTEWARIJE, ARENT 

AND GERAERT PASSEMENTWERKER, IN THE 

YEAR 1558. 

Very soon after, also six brethren, namely, San- 
der Hendricks, Hans de Smit, Hans van Burculo, 
Pieter in de Vettewarije, Arent and Geraert Passe- 
mentwerker, were publicly put to death for the 
truth, in the market place, in the presence of all the 
people. They all valiantly confessed the name of 
Christ, and are now waiting for the crown of glory, 
which is promised to all heroes of the Lord. 



GRIETGEN, TANNEKEN, LIJNTGEN, AND STIJNTGEN 
OF AIX-LA-CHAPELLE, A. D. 1558. 

Not long after the above, also four sisters, named 
Grietgen, Tanneken, Lijntgen and Stijntgen of Aix- 
la-Chapelle were apprehended at Antwerp, on ac- 
count of their faith, and severely examined; but as 
they could in no wise be moved therefrom, and 
fought as heroines for the name of Christ, always 
firmly adhering to the truth, they were finally tied 
crooked and drowned in prison. 



JANNEKEN AND NOELE, A. D. 1558. 

There was also a young maiden named Janneken 
apprehended for her faith, at Antwerp; who, when 
she appeared before the lords, freely confessed her 
faith. The Margrave said: "Janneken, if you will 
renounce, I will show you favor; do according to 
my will, and I will give you your life." But she re- 
plied: "'The life that you would give me, I desire 
not; for your promises are vain and as wavering 
as a reed, and would only bring me into greater 
sorrow: cursed is every one that trusts in man." 
Jer. 17:5. 

There was a preacher named Balthazar, who en- 
deavored to make her believe that God was in the 
sacrament; however, she would not confess it, but 
said: "You thus disgrace God in your body; but 
read the Lord's Prayer once." And when he read 
it, she said : ' ' There, you see, you read that he is 
in heaven, and how dare you say then, that he is 
in the sacrament ? ' ' 

In the court she was asked by the Bailiff, whether 
she was rebaptized . She said : ' ' Question me in 
regard to my faith, and I will freely confess it to 



562 



MARTYRS MIRROR. 



you; or are you ashamed of it? I confess one bap- 
tism, which must follow faith, and does not pertain 
to infants, but requires previous amendment of life." 
The Bailiff said: "We have done enough to gain 
you; if you had suffered yourself to be prevailed 
upon to recant, you should have done well." She 
replied: "You have loved my flesh, but not my 
soul, which you would have gladly devoured ; but 
God will receive it as a child, and make it an heir. 
And though you are now a Bailiff in your glory, 
you will deplore it in the judgment of God, and 
wish that you had rather been a herdsman* in the 
fear of God. Thereupon she was sentenced to death, 
and, having commended her spirit into the hands 
of God, was drowned in a tub, together with an- 
other woman, named Noele. 



ADRIAEN VAN HEE, JOOS MEEUWENS, WILLEM, 

GOOSSEN AND EGBERT DE HOEDEMAECKER, 

AND LAMBERT VAN DOORNICK, A. D. 1 558. 

As the Jews in the time of the apostles envied the 
assemblies of the Christians, and disturbed them 
wherever they could, so have also their successors, 
the ministers of antichrist, universally done, which 
appeared also in the year 1558, near Doornick, 
where some Christians and faithful children of God 
had assembled, in order to be refreshed, edified and 
bettered by the preaching of the word of God. They 
were also spied out, dispersed, partly scattered, and 
six of them apprehended, namely, Adriaen van Hee, 
cutler, Joos Meeuwens, Willem de Hoedemaecker, 
Goossen de Hoedemaecker, Egbert de Hoede- 
maecker, and Lambert van Doornick. They were 
together brought to Doornick, and having been 
imprisoned there a fortnight, they were condemned 
to death for their steadfast adherence to the true 
faith in God, and taken without Doornick, into a 
forest belonging under the jurisdiction of Hainault, 
and there burnt, as pious witnesses of God, who 
shall not taste the fire of hell, but shall live in joy 
with all the chosen of the Lord. 



JORIS WIPPE, JOOSTEN'S SON, PUT TO DEATH AT 
DORTRECHT, A. D. 1558. 

Joris Wippe, when he still lived in the darkness 
of popery, was a burgomaster at Meenen in Flan- 
ders, his native place; but having subsequently come 
to the knowledge of the Gospel, he had to flee the 
country, and went to live at Dortrecht, in Holland, 
where he established himself as cloth-dyer. When 
he had lived there for a while, and was becoming 
known, he, through the instigation of the enemies 
of the truth, was summoned to appear before the 
lords in the large church. Somewhat alarmed on 
this account, Joris consulted with several drapers, 
for whom he dyed, and who were men of influence, 
as to what he should do. They, placing entire confi- 
dence in the magistracy, deemed it advisable that 



he should appear before them, and hear what they 
had to say to him. 

When he came there, and the lords saw him, 
they were filled with consternation, and would have 
preferred that he had taken their summons as a 
warning to secretly make his escape, since they did 
not thirst much for innocent blood; but as he had 
appeared, the Bailiff, when Joris was about to leave 
the church, seized him -as one who, according to 
the imperial decree, had forfeited life and property. 
This happened on the 28th of April, 1558. 

After his apprehension, the lords tried every 
means to save him from death ; he was sent to 
Gravenhage (that is, to the court of Holland), and 
there examined; but as he was a resident of Dord- 
recht, and had been apprehended there, he was sent 
back thither, and ultimately put to death there. 

He left behind him a good testimony as regards 
his liberality to the poor; for when he was sentenced 
to death, the executioner lamented with tears in his 
eyes, that he had to put to death a man who had 
so often fed his wife and children, and would rather 
forego his office, than put to death this man, who 
had done so much good to him and others, and 
had never harmed any one. Hence he was finally 
drowned, in the night, in a wine cask filled with 
water, by one of the thief-catchers, who, at the 
command of the lords, performed the executioner's 
office on him, pushing him backward into the water. 
Thus he offered up his life to the Lord, on the first 
of October, being forty-one years old. The next 
day he was hung by his feet to the gallows, in the 
place of execution, as an object of derision to the 
people, being thus, like his Master, numbered among 
the malefactors. The day following, several crimi- 
nals were scourged and banished ; whereupon the 
executioner, after he had executed this punish- 
ment, still lamenting the death of Joris Wippe, 
said : ' ' They have crucified Christ, and released 
Barabbas. ' ' 

He wrote several letters in prison, three of which 
have come into our possession. He doubtless would 
have written more ; but great watchfulness was exer- 
cised that he should have no ink, so that he wrote 
his last letter (to his children) with mulberry juice. 

Note. — Inasmuch as we, after long search in the 
archives of this city, found the sentence of death of 
this friend of God, Joris Wippe, and copied it our- 
selves from the criminal records of this city, we 
deem it well to add it here, so that the truth of the 
above account concerning the death of this man may 
appear the more clearly and incontrovertibly. 

Sentence of death of forts Wippe done and pro- 
nounced in the chamber {of justice), the 4th of 
August, /jj8. 

Whereas Joris Wippe, Joosten's son, born at 
Meenen, in Flanders, has dared to have himself 
rebaptized, and has held* pernicious views con- 
cerning baptism, according to testimony and truth, 
and all the evidence which the Judges and the coun- 
cil have seen and heard with regard to it, and ac- 



i( this sentence ; for 



MARTYRS MIRROR. 



563 



cording to his own confession, therefore, he shall, 
to the honor of God,* and the edification of the 
lords and the city.f be drowned in a cask, and his 
body then be brought to the place of execution, and 
there be hung to the gallows, and his property shall 
be confiscated, and placed in the lord's exchequer. 
Extracted from the book of criminal records of 
the city of Dortrecht, commenced on the last of 
October, 1554-, a nd ended on the 16th offline, 1573. 

This is the first sentence of death publicly pro- 
nounced upon any one with regard to matters of 
iaith, which we found in this book. As to whether 
it was pronounced in the chamber of justice, in the 
presence of the lords alone, or publicly proclaimed 
in court, before all men, is not expressed; nor is it 
of much importance to know. This much is certain, 
that his death resulted in consequence. 

But since, according to the testimony of old writ- 
ers, the executioner was not willing to execute this 
man, and the lords of justice themselves were not 
a little troubled in this matter, though they had 
allowed themselves to be persuaded by the priests 
and monks, the execution of the sentence pro- 
nounced was postponed for over seven weeks, 
namely, from the 4th of August until the first of 
October, A. D. 1558. 

The following night, having commended his soul 
into the hands of God, he was drowned in a wine 
cask, by one of the thief- catchers, as related above, 
in the Vuylgate at Dortrecht, where he was im- 
prisoned. 

Further Observation. — According to John van 
Beverwijck's account of the government of the city 
of Dortrecht, the following persons sat in court 
when sentence of death was passed upon this pious 
man ; 

Adriaen van Blyenberg Adriaens (who also sat in 
court when sentence was passed upon Digna Pieters), 
Bailiff of Dortrecht; together with nine judges : Mr. 
T. Schoock Sir Pieters; Cornells Krooswijck Jans; 
Frans Anthoniss; Mr. Aert van der Lede Sir Staess; 
Willem Boucquet Blasiuss; Adriaen van Nispen 
Gerrits; Frans Adriaens; Heyman van Bleyenbergh 
Adriaens; Cornelis van Beveren Claess. . 

But whether they all unanimously passed this sen- 
tence, is not stated; however, it appears that the 
majority concurred therein, which can not have 
taken place without grief and compunction of con- 
science on their part, since but a short time before 
they had sought to get rid of the doomed man, and 
for this purpose had sent him to the Hague, to the 
court of Holland, that he might be judged there; 
but when he returned they sentenced him to death 
— certainly a lamentable matter on their part; but 
on the part of the martyr a matter of rejoicing, since 
death was (or him the entrance to an eternal and 
blissful life. 



* How can God be honored by what he has forbidden? 
f What edification could the lords derive therefrom, who, by do- 
ing this, made themselves tyrants, yea, murderers? 



The first letter of foris Wippe, written to his 

wife', when he was sent from Dortrecht 

to the Hague. 

The eternal joy and gladness which ear has not 
heard, nor eye seen, nor has entered into the heart 
of man, this same joy and gladness I wish you my 
dearest wife and sister, whom I love in God, for a 
heartfelt salutation. Amen. 

My most beloved wife and sister in the Lord, I 
wish you the joy of the Holy Ghost in your heart, 
for a heartfelt greeting in God our Savior and Lord; 
which joy of the Spirit is love, joy, peace, long suf- 
fering, gentleness, goodness, faith, meekness, tem- 
perance: against such there is no law; and they that 
are Christ's have crucified the flesh with the affec- 
tions and lusts. Gal. 5:22 — 24. 

Therefore my dear wife in the Lord, take heed to 
yourself, that you abound with this precious Spirit; 
for of that with which one is filled he will bring 
forth. Regard not the joy and pleasure of this 
world; for whatsoever a man soweth, that shall he 
also reap. For he that soweth to his flesh shall of 
the flesh reap corruption : but he that soweth to the 
Spirit shall of the Spirit reap life everlasting." Ga- 
latians 6:7,8. O dear sister in the Lord, let us "not 
be weary in well doing; for in due season we shall 
reap if we faint not. As we have therefore oppor- 
tunity, let us do good unto all men, especially unto 
them who are of the household of faith." Gal. 6: 9. 
Hence, pray always with all prayer, watching and 
supplication in the Spirit, in all your requests to the 
Lord (Eph. 6: 18), and let your modesty and obe- 
dience, and your love to God, be an example and 
pattern to all our dear obedient children, whom the 
holy Lord has given us, to the praise and glory of 
his Father. And use diligence in teaching and 
admonishing them; and chastise them, lest the Lord 
requires them at your hands. Do your very best, 
so that I may see you all again at the resurrection 
of the just. Luke 14:14. Be well content, and 
always fix your heart and mind upon the living 
God; for he will not forsake the widow and the 
fatherless; but his eyes behold the afflicted widows 
and fatherless, and his ear is open unto their prayer. 
Hence, be patient, and commit all your concerns to 
the Lord; he will be a kind Protector to you. If 
you remain faithful to him, he will be faithful to 
you; he will not be wanting on his part. 

I further let you know, that my mind and heart 
are still fixed upon the living God, and I trust 
by his great mercy not to separate from him, and I 
daily wait for my redemption. I thought that your 
sister had just come in time to witness my offering. 
I knew nothing to the contrary for a time; but my 
hour had not come yet: the Lord knows how to 
reserve his own for the proper time. O dear wife, 
pray the Lord for me as long as I am in this poor, 
weak flesh. I trust to remember you also in my 
prayers, and I most affectionately thank you in the 
Lord for sending me so kind an exhortation, which 
is food for the souj; I also thank you for the tem- 
poral things. 



564 



MARTYRS MIRROR. 



Herewith I commend you to Almighty God, and 
to the word of his grace. Amen. Greet all the 
brethren and sisters much in the Lord. 

Written by me, Joris Wippe, your husband and 
brother in the Lord, imprisoned at the Hague, in 
Holland, for the testimony of Jesus Christ. 

The second letter of Joris Wippe, written to his 

zvife, when he, through those of Dordrecht, 

lay imprisoned at the Hague. 

Everlasting joy, grace and peace from God our 
heavenly Father, through Jesus Christ our Lord 
and Savior, and the joy of the Holy Ghost in your 
heart and conscience, be with you, my most beloved 
wife and sister in the Lord ; I wish it to you as 
an affectionate salutation in the Lord, and to all our 
dear children, whom God has given us; to him be 
praise forever and ever. Amen . . 

My most dearly beloved wife and sister in the 
Lord, I salute you with a loving heart in the Lord 
with the salutation of Christ, and also all my dear 
obedient children, whom the holy Lord has given 
us to the praise and glory of his Father. My most 
beloved wife in the Lord, I also inform you with joy 
that my mind, heart and soul are still fixed upon 
the living God and Father, through Jesus Christ his 
dear, beloved Son, our Savior; and I trust, through 
his fatherly love, which he shows to me poor, 
unprofitable servant, through his great mercy, not 
to separate from him and his holy word; for his 
word is truth, and his commandment, life everlast- 
ing. He went before us with much misery and trib- 
ulation; we must follow his footsteps, since the serv- 
ant is not above his Lord. For he has so kindly 
admonished us with regard to this, saying : If they 
have persecuted me, they will also persecute you, if 
they have excommunicated me, they will also ex- 
communicate you; and all these things will they do 
unto you, because they have known neither me nor 
my Father. John 15:20, 21. 

Hence, my dear wife, whom I love in God, be 
well content, and fix your whole heart and hope 
upon the living God ; he will not leave you an 
afflicted widow, with all your fatherless children; for 
his eyes are upon the righteous, and his ears are 
open unto their cry, and he will succor the cause of 
the widow and the fatherless. Ps. 34: 15. 

Therefore, my dearly beloved wife, take the 
Almighty God for your Protector, and plant a 
valiant spirit into your heart, like the Maccabean 
mother with her seven sons. 2 Mace. 7. Pray the 
holy Lord for wisdom and understanding, and in all 
your concerns pray God with supplication in the 
Spirit, that you may bring up all our olive plants 
(Ps. 128:3) ro his honor and the magnifying of his 
holy name, so that they may not be required at 
your hands. So far you have done your best with 
admonishing and chastising; keep them thus with 
the Lord's help. Always submit yourself to the el- 
ders of the church; for they watch for your souls 
[as they that must give account,] that they may do 
it with joy. Heb. 13:17. And if you need counsel 
or help in any matter, consult with the elders, as 
we have hitherto done. Use hospitality and forget 



THE THIRD LETTER OF JORIS WIPPE, TO HIS CHIL- 
DREN, WHEN HE WAS RETURNED FROM 
THE HAGUE TO DORDRECHT. 

My dearly beloved and obedient children, I wish 
you an honorable, virtuous and godly life in the fear 
of God, all the days of your life, to the praise of 
the Father, and the salvation of your souls, as an 
affectionate greeting. Amen. 

My most beloved sons, all three of you, you are 
well aware now, I trust, that I am in bonds here for 
the testimony of Christ our Savior, to the praise of 
his Almighty Father, and wait with patience daily, 
when it pleases him, to offer up my body and soul 
to the magnifying of his holy name. I entreat you, 
my dear sons, with aged Tobias, that you will honor 
your poor bereaved mother, who is deprived of ev- 
erything for the name of the Lord, all the days of 



not to communicate. 1 Peter 4:9; Heb. 13:16. 
Think often of the poor, afflicted widow (Matthew 
12:42,43), who threw but two mites into the treas- 
ury; — Verily, said Christ, she hath cast more in, 
than they all — that you may be found a true widow 
before the Lord, who has washed the saints' feet, 
relieved the afflicted, brought up children in the fear 
of God, and diligently followed every good work. 
1 Tim. 5: 10. Pray the Lord diligently to rule you 
with his divine Spirit, since he is the true Comforter 
of all the children of God; that you may live your 
widowhood to his praise and honor, as long as it is 
his pleasure. I sincerely thank you people much for 
the love you have shown me in the kind exhortation 
you have sent me. I have also very earnestly prayed 
the Lord for you, and hope to do so as long as I 
shall be in this temporal life. Remember me also 
in your prayers, until I have put off this mortal 
clothing. 2 Esdras 2:45. 

Herewith I commend you people to Almighty 
God, and to the word of his grace, and take leave 
forever until at the resurrection of the just. Then, 
I trust, we shall meet in one fold. Then shall we 
hear the sweet voice of our Bridegroom : ' ' Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world." 
Matt. 25 : 34. Blessed and holy is he that hath part 
in the first resurrection; on such the second death 
hath no power. But we shall be priests of God and 
of Christ, and shall feign with him a thousand years; 
for Christ is the resurrection and the life, and we 
must be partakers of him, if we are to hear that 
voice. Rev. 20:6; Rom. 8:11. 

Salute me the friends much in the Lord, especially 
those of Meenen, and Claes Moykaert and Janneken 
his wife; and greet Victor Martens — I saw him at 
Dordrecht, when I lay in the den of lions — and 
greet all that fear the Lord, and exhort them to dil- 
igence, that we may all meet together in the new 
Jerusalem. The God of peace be with you. Philip- 
pians4:q. Greet your sister much and all that are 
with her. 

Written by me, Joris Wippe, yoiir husband and 
brother in the Lord, in bonds at the Hague, in Hol- 
land. 



MARTYRS MIRROR. 



565 



your life; for she brought you forth with great suf- 
fering and pain, which I well know, and has with 
great care and diligence helped to bring you so far 
with the help of the Lord. Tob. 4:3. I have also 
been your protector hitherto, with great care and 
diligence to bring you up in the fear of God, to his 
honor. Now it is the will of the Lord, that we must 
part; but let it not grieve you. For if you pursue 
virtue, and walk in the fear of God, and keep his 
commandments all the days of your life, we shall 
hereafter meet in one fold (John 10: 16) with all 
God's chosen children, at the resurrection of the 
just. And I admonish you with Tobias, that you 
will fear God all the days of your life, never consent 
to sin, nor transgress God's commandments; and 
that you will eat your bread with the hungry, and 
give alms of that which the Lord gives you. In short, 
I give you the same testament which Tobias gave his 
son ; you are able to read. I pray that you will often 
read it. And all that our holy fathers commanded 
their children, I also leave unto you; may you dili- 
gently observe it. And I now bless you all my obedi- 
ent, most dearly beloved children, with that God 
with whom Abraham, Isaac and Jacob and all God's 
chosen friends, blessed their children. Further, I 
admonish you Joos, as my eldest son, that you and 
Hansken, my second son, will be the protectors of 
your poor mother, in the fear of God, all the days 
of your life. And I also charge you, Barbertgen, 
my dear daughter, to be obedient to your mother, 
and to help care for all your little sisters, and for 
Pierken. Learn also to read, and be diligent in every 
good work, that you may spend your life in holiness 
and in all the fear of God, like Sarah, the wife of 
young Tobias (Tobit 3: 15), and associate not with 
the wanton and frivolous daughters of this world, 
whose end will be destruction ; but be sober, honor- 
able and just in all your dealings, so that you may 
be prudent, being adorned with every virtue, and 
that when Christ our Bridegroom comes you may 
be ready with the five wise virgins, to enter with the 
Bridegroom into the kingdom of his Father. And 
now I charge you, Joos and Hansken, that together 
with Barbertgen, your obedient sister, you will care 
for your three little sisters, and for Pierken, and 
teach them to read and to work, so that they may 
grow up in all righteousness, to the honor of God 
and the salvation of their souls. Be diligent to work 
with your hands that which is honorable, remember- 
ing the words of the apostle: "It is more blessed to 
give than to receive;" so that you may not be bur- 
densome to any through idleness. Eph. 4:28; Acts 
20:35. Remain with your mother as long as it 
please the Lord, and in all things show yourselves a 
pattern of good works. Tit. 2:7. But if ye be serv- 
ants, I exhort you, to be obedient to your lord or 
master, and to please them in all things, not answer- 
ing again, not purloining, but showing good fidelity 
in all things; that you may adorn the doctrine of 
God our Savior in all things. For the grace of God 
[that bringeth salvation] hath appeared to all men, 
teaching us that, denying ungodliness and worldly 
lusts, we should live soberly, righteously, and godly 
in this present world; looking for that blessed hope 
and the glorious appearing of the great God and our 



Savior Jesus Christ; who gave himself for us, that 
he might redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous of good 
works. Tit. 2:9 — 14. I admonish you all, my dear 
children, that you will do this; and comfort your 
mother, and often, when you have time, read to her 
a chapter or two. And spend the time which God 
gives you, in all sobriety and righteousness, with 
prayer and supplication to God, that he would keep 
you from the evil. Have no fellowship with the 
children of this world, that you may not become 
partakers of their evil deeds ; always walk with wise 
men, and you shall become wise, namely, strong 
and very bold, so that you may eschew evil. Do all 
things according to the law of God, and depart 
neither to the right nor to the left; neither add nor 
take away therefrom, so that you may walk wisely 
whithersoever you go. Be not terrified; for the Lord 
your God is with you wherever you go, and will be 
your Protector. Always speak the truth, and let not 
your mouth become accustomed to lying, for the 
mouth that belieth, slayeth the soul; but when you 
speak, speak the word of God, and the Lord your 
God will bring you from righteousness to righteous- 
ness ; for nothing is hid before him ; his eyes are as a 
flame of fire. Zech. 8:16; Lev. 19:11; Rev. 1:14. 

Herewith I take leave from you forever, my dear 
children, until at the resurrection, and commend 
you all to Almighty God and to the word of his 
grace. Amen. And may God's Spirit ever be pres- 
ent with you, to comfort and strengthen you in all 
righteousness. 

Written by me, /oris Wippe, your father, im- 
prisoned at Dordrecht, in the Vuylgate, for the tes- 
timony of Jesus Christ. 



HANS SMIT, HENDRICK ADAMS, HANS BECK, 

MATTHIJS SMIT, DILEMAN SNIJDER, AND 

SEVEN OTHERS, A. D. 1558. 

In the year 1558, brother Hans Smit, a minister 
of the word of God, was sent forth by the church to 
seek and gather those that were eager for the truth. 
Acts 13:3. When he therefore, being divinely called, 
undertook to travel through the Netherlands, he, to- 
gether with five brethren and six sisters, was appre- 
hended in the city of Aix-la-Chapelle, on the ninth of 
January. While they were assembled there in a 
house, to speak of the word of God, and were en- 
gaged in prayer, many servants and children of Pi- 
late came there in the night through treacheiy, with 
spears, halberds, and bare swords, and well provided 
with ropes and bonds, and surrounded the house, 
and bound and apprehended these children of God. 
They even took with them a mother with her infant 
that lay in the cradle. But the prisoners were valiant 
and comforted one another, to be undismayed, since 
they were imprisoned for the truth of God; and be- 
ing thus of good cheer, they began to sing for joy. 
They were very soon separately confined, in which 
the sisters rejoiced, and sang, so that the people 
were astonished. In the morning they were brought 
before the Judge, who talked with each separately, 



566 



MARTYRS MIRROR. 



and then remanded them to prison, when he per- 
ceived their steadfastness. However, the next day 
the minister was again summoned before the lords, 
that he should tell them, how many he had baptized, 
who they were and where the church held their 
meetings. But he told them, that they should know 
that he would rather lose his life (John 15:13) than 
by telling this become a traitor, whereupon he was 
tortured and racked for about a quarter of an hour, 
to which he willingly submitted, himself taking off 
his clothes, and going to the rack. When they could 
accomplish nothing by it, they went away, but soon 
returned, and said: ' ' You must tell us what we have 
asked you, or we shall torture you so as to rack 
your limbs asunder." They also questioned him 
with regard to infant baptism. He replied that infant 
baptism was a human institution, and that as such 
he regarded it, and not as the true Christian bap- 
tism. 

They also asked him what he thought of the sac- 
rament. He replied : "I think much of it ; but that 
which the priests use is not at all the true supper 
of Christ, but a piece of idolatry. ' ' 

Thereupon they bound him hand and foot, and 
tied to his feet a large stone weighing little less than 
a hundred pounds, and thus drew him up, so that 
the ring on the stone broke, and the stone remained 
on the ground. But they took a rope, fastened it to 
the stone, in place of the broken ring, and hung the 
stone to his foot, and left him suspended thus for 
some time ; however, they could not accomplish 
their purpose. Hence they let him down, and put 
him in prison until Sunday morning, when the lords 
came from the city with seven priests, who asked 
him concerning his calling ; whereupon he said that 
he had not put himself into the ministry, but God 
and his Spirit in his church : lor as God sent his 
Son, and the Son the apostles into all the world, 
so he still sends his ministers through his Spirit, 
that they should first preach the word of God, and 
then baptize such as hear, understand and believe it, 
but not young infants. They also asked him con- 
cerning the magistracy, whether he regarded it as 
Christian or not. He replied that in the first place 
he regarded them as ministers of God, but that they 
were deceived and wrongly taught by the priests, 
and not incorporated into the Christian church. 
They also inquired of him the origin of the magis- 
tracy. He replied that office and power are of God. 
They then asked him, whether they were Christians . 
He answered that if they denied and forsook them- 
selves, took up the cross, abandoned their tyranny 
and pomp, and followed Christ, they could be Chris- 
tians, not otherwise. They also interrogated him 
with regard to swearing. He said that Christ had 
forbidden it. And much more, which it would take 
too long to write. 

Finally they asked him concerning the incarna- 
tion of Christ, He said that he believed that Christ 
was true God and true man, sin alone excepted. At 
last they told him, that if he would renounce his bap- 
tism, and confess that he had erred, they would show 
him favor. But he replied that he had taught the 
pure truth, so he would adhere to it. Thereupon 
they said that he was in their city, and that he 



could not do so there ; and that if they did not 
punish this, the King or the new Emperor should 
punish them on their bodies ; thus they defended 
themselves like Pilate. But the brother said that it 
would go hard with them for this ; for though God 
forgave every sin, yet he should judge the innocent 
blood, and they should not think that they should 
escape punishment, if they killed him, since the 
matter should come before Christ, who should judge 
it, and take care of it, at his day. After this they 
put him back into prison, where they left him until 
Monday evening, when the Judge came again, with 
several others, and also a monk, to dispute with 
him. But they did not accomplish much, for he put 
the monk to utter confusion, so that the latter was 
glad to get away. Many other monks and priests 
were sent yet, to dispute with him ; but they were 
all .put to shame and derision, and were not able to 
cause this pious man to apostatize. Shortly after 
they were brought forth again and examined ; but 
God continually gave them bold utterance, and wis- 
dom, so that they could find no fault, or cause of 
death in him, save only that they did not sufficiently 
esteem the Emperor. At one time they brought to 
brother Henderick alone a subtle serpent and blas- 
phemer, and said: "You don't want any ecclesi- 
astics (monks and priests); hence we have brought 
to you a learned layman, to instruct you." But 
Henderick said that he did not want to be instructed 
by him, unless he were sufficiently instructed by 
God and his word, since he did not want to seek life 
from the dead. This learned man then wanted to 
prove infant baptism, asserting that the apostles had 
ordained it. But Henderick replied and spoke to 
him in such a manner that he had to confess openly, 
that no infants were baptized in the days of the 
apostles, and that they had no faith during their 
infancy. This, Henry wrote upon the table with 
a piece of chalk, and called upon the obstinate lords 
to bear witness to it, and also how he had been 
silenced. He further said : ' ' Thus will all your 
learned men be confounded before the word of the 
Lord." 

Several of the lords said that if these should be 
put to death, they should leave home. Once the 
brethren and sisters were all twelve left together 
from four o'clock in the morning until ten in the 
evening. They were joyful and of good cheer, and 
conversed with one another from the word of God, 
and began to pray and praise God. 

Brother Hans, as the minister, led them in prayer, 
as loud as he could, so that the people ran together 
and listened. But when the lords heard of this, they 
sent the Bailiff thither, who asked them why they 
had made such a loud noise. They replied that they 
had been praying ; however, they had concluded 
just before he came. Brother Matthias said: "We 
will call upon God whether anybody opposes or 
not. " In the evening about ten o'cloclc they were 
separated again, and led away. On their way 
through the city, they joyfully sang, and made 
known their faith. Some of the councilors were 
blood-thirsty, and desired to put them to death ; 
but others were opposed to it ; for they felt per- 
suaded, and confessed, that they were innocent. 



MARTYRS MIRROR. 



567 



The executioner came at least five times, expecting 
to execute them, but his intention was frustrated 
each time. They intended to execute the minister 
and brother Henderick (who had defended them- 
selves and contradicted the most) first, if perhaps 
the others might be deterred thereby. When the 
minister heard that he was to die, he commenced 
to sing joyfully and thanked God for it, and earn- 
estly besought him to count him acceptable. 

The 23d of August was the day fixed for the exe- 
cution of the minister, Hans, and brother Hen- 
derick. They were brought before the court into 
the vault near the pillory. Much people flocked 
together, also some who were their friends, and had 
sent them food and drink. They went smilingly 
through the people to the place of execution, and 
seeing the great concourse of people coming from 
every direction, the minister said : "O what a beau- 
tiful feast-day we shall have, since so much people 
are coming." They were very joyful, and hoped to 
get into paradise the same day, to their brethren 
and sisters that had preceded them, and to all the 
pious, of whom he had known very many. Revela- 
tion 6 : 1.1. There also came two monks, who sought 
to mislead them with false doctrine. For a while 
the minister contradicted them, showing them how 
deceitfully they dealt ; but finally he refused to speak 
with them any longer, and said : "I will adhere to 
the truth, and the hour of my departure is at hand ; 
I have something else to attend to now, than to talk 
with you. ' ' When the time had come that sentence 
was to be passed upon them, the seven judges could 
not agree in the sentence, and sent word to them, 
that they would send them another learned man 
to instruct them, whom if they should hear, they 
would defer the matter for their best; otherwise 
they would have to put them to death, though they 
did not like to do it. But Hans and Henderick 
boldly said that they would remain steadfast, and 
depart from the truth neither to the right nor to 
the left, and that on their account they need not 
spare them or delay any longer, but might pass 
sentence; but if they thereby sought more accusa- 
tion against them, they acquiesced in what it pleased 
the Lord to do. The lords put their heads together, 
and dismissed the people assembled. When the two 
men perceived that sentence was not passed, they 
were sorry, since they had completely resigned 
themselves to death, and thought that they had 
contended long enough against the wiles of the ser- 
pent. Thus the multitude dispersed, each going to 
his own, like people that had lost a battle. When 
evening came, they had to go back to prison, 
Which caused them sorrow, since they had hoped 
now • to seal the truth with their blood ; but they 
had to wait for another time. Their being taken 
back to prison, caused much thought among the 
people ; some said that God opposed the matter, 
and had frustrated it. 

One of the councilors had firmly resolved that 
their execution should take place at the end of eight 
days, and not be deferred any longer ; however, this 
also proved futile ; for they remained in prison 
until in autumn, and had to suffer and be tempted 



much yet ; after which they were condemned and 
executed. 

Hans Smit, as the minister, was first executed. 
When being led through the city, he sang joyfully; 
he did not speak much afterwards, but went briskly 
to the place of execution, as a patient, dumb lamb. 
There he was strangled at the stake with a rope, 
and then bound fast with a chain, and singed with 
fire. Thus he offered his sacrifice, on the 19th 
of October, A. D. 1558. Three days after, the oth- 
ers were brought forth, and sentenced to death, 
namely, Henderick Adams and his brother-in-law, 
Hans Beck. There was one among the councilors 
at Aix-la-Chapelle, who was always violently op- 
posed to the brethren, and hence it happened on 
one occasion, when they were disputing with Hen- 
derick, and the latter would not be moved, that this 
councilor became angry, and said: "Away with 
them, away with them, to death and the fire ; for all 
is lost on them ; no pardon should be offered them 
any more," etc. But brother Henderick said to 
him : "You will not live to see my death ;" which 
was verified, for he died three days before Hen- 
derick, on the same day that the minister Hans 
Smit was executed. When on his death-bed, and 
near his end, he fell into great despair, plucked out 
his beard, and cried out most dreadfully, declaring 
that he had judged many persons, and had cer- 
tainly sinned therein, and that God would punish 
him for his blood-thirstiness. He also said many 
other things of a similar character. Ps. 55 : 23. 

Now when brother Henderick Adams and the 
other brother were led to death, the executioner 
bound his hands so tightly, that his fingers turned 
black ; but he lifted up his hands to God, praising 
him, that he was counted worthy to suffer this. In 
the mean time the bonds on his hands became 
loose. They were tied again, just as hard as before ; 
but it was of no avail ; for when he lifted up his 
hands again, the bonds fell off as before, which oc- 
curred several times, so that the Judge became an- 
gry, and said to the executioner, that he should 
bind them fast ; but the executioner replied : "You 
can easily see that binding is of no use here." The 
last time Henderick flung the bond away among 
the people, so that he was not bound any more, 
and said; "It is not God's will, that I should be 
bound." He also said that such violence was con- 
trary to God, and continued to speak boldly unto 
the end. Thereupon these two brethren, Henderick 
Adams and his brorher-in-law were (like previously 
the minister) strangled at the stake, with a rope, 
and then bound to the stake with a chain, and 
singed with fire ; which took place on the 2 2d day 
of the month of October, A. D. 1558. A great num- 
ber of people were present on this occasion, as was 
also the case afterwards when the brethren Matthijs 
Smit and Dileman Snijder were executed, on the 
fourth of January, 1559. Thus all five valiantly and 
steadfastly testified with their blood to the divine 
truth, though some of them had not yet become 
united with the church. 

The sixth brother that had been apprehended 
with the others, through much disputation with 
the ungodly, apostatized from his faith; but after he 



568 



MARTYRS MIRROR. 



was released he sincerely bewailed his apostasy, 
earnestly and truly repented, and again joined the 
church. The six sisters that had been apprehended 
at the same time, were severely scourged with rods, 
and then allowed to go their way, and thus returned 
joyful in the Lord, and constant in faith, to their 
fellow-believers that were known to them. 



GOTTHARD OF NONENBERG AND PETER KRAMER, 
A. D. 1558. 

Gotthard of Nonenberg and Peter Kramer were 
both of them faithful men, who walked to edification 
among the brethren in the duchy of Berg, where the 
truth of the gospel began to shine again at that 
time, and very many came to the faith and knowl- 
edge of the truth. Thus these two men were called 
and chosen ministers of the church and providers for 
the poor [Deacons], which office they assumed, and 
for a time faithfully discharged, and as they sought 
to live godly in Christ Jesus, the consequence was 
that they had to suffer persecution, as also appeared, 
since both were apprehended in one night, and 
brought to Winnick. There the steward took them, 
to vent upon them his arrogance, and to treat them 
with contumely. But they firmly resolved in their 
hearts, to adhere to the truth. 

They lay there in prison a long time, and had to 
endure many temptations and conflicts in order to 
make them forsake the truth, in which case they 
should be free to return to their wives and children ; 
and their lives should be spared. But the love 
which they had for their Lord would not permit 
them to abandon the truth, and turn to the doc- 
trines of men. They much rather forsook their 
wives and children, and their temporal possessions, 
yea, finally, even their lives, flesh and blood, which 
they would rather give for a spoil, that they might 
enjoy the crown, and that their names might be 
found in the book of life. When the time for their 
trial had come, they were brought before the 
learned, who employed many subtle stratagems 
against them. But these men, with the divine help, 
repelled all their subtle and insidious wiles un- 
dauntedly and fearlessly, and sought no other 
counsel or way; but as Christ had gone before, so 
they endeavored to bear his cross after him ; where- 
upon they were sentenced to be executed with the 
sword. 

When brought forth from prison, to be taken to 
the place of execution, these men were and remained 
firm and immovable as a wall, and determined to 
adhere to the truth, and not to separate from the 
faith. When all saw their boldness, and perceived 
that they were upright, pious persons, and had to 
die simply on account of their faith, nearly every 
one wept; the steward, the judges, deputy, and ex- 
ecutioner as well as the common people. But the 
hearts of these people were full of gladness, and they 
joyfully sang with a cheerful mind. Again they 
were approached with various wiles, the comfort of 
life being held out to them, in order to bring them 
into despondency. This continued for a long time, 



until two o'clock in the afternoon; so long did the 
steward delay the matter, thinking to intimidate 
them, in hopes that they should turn. For this rea- 
son he made strenuous efforts to bring them over to 
his views, so as to induce them to go to church, 
and hear the doctrine of the priests. But when the 
steward did not succeed in bringing them over to 
his views, he called the executioner, into whose 
hands the prisoners were delivered. The execu- 
tioner acted with reluctance, and received them 
with tears; for his heart misgave him. But Gotthard 
said to him: "How I have longed for this day; 
why do you delay so long?" When the execu- 
tioner began to bind them, he said to them : "Dear 
men, be not afraid; for Christ also was bound inno- 
cently." When the steward heard these words he 
said to the executioner : ' ' You must not speak in 
this manner." Then Peter said: "We will adhere 
firmly to the covenant of the Lord, which we trust 
we shall not break." Thereupon Gotthard began to 
speak, and said : "Here we must suffer tribulation. 
He that would hereafter be crowned, must fight 
valiantly now. As the bridegroom went before, so 
the bride must enter into joy through much suffer- 
ing and tribulation. This we are taught by the words 
of Christ. The fact that the Lord was executed be- 
tween two murderers, lightens the cross and afflic- 
tion; hence we fear neither slaying nor killing. For 
if they have done this in the green tree, what shall 
be done in the dry? Luke 23:31. The servants 
of God must drink the sour wine now here upon 
earth; but when we get to Christ, we shall drink new 
and sweet wine with him. Matt. 26:29. We must 
first bear affliction. " With this, they reached forth 
their hands, and willingly suffered themselves to be 
bound, which astonished many. Yea, the common 
people were amazed, and said: "What marvelous 
thing behold we here ! these men so willing to go 
to death, when they could easily obtain their lib- 
erty. " Gotthard said: "We do not die, but pass 
through death into life eternal, to God and to all his 
dear children; of this we have a sure hope; hence 
accept this death with joy, and trust that we shall 
please God. When the time had come for them to 
die, they rose to their feet, called upon God in 
heaven, and, as brethren in Christ, and as a token 
of brotherly love and unity, kissed each other with 
the sweet kiss of peace, as those that were united 
with God, and were thus beheaded standing. But 
since they were executed unjustly, the executioner 
said with great fear and trepidation, that he should 
never execute such men again. 

After their heads had been severed from their 
bodies, the common people began to go home; but 
the steward called out to them, saying : "Don't be 
in such a hurry, but help bury these pious men 
first; they did not die for any crime; they are neither 
thieves nor murderers; they were pious of life and 
conduct; they embraced a faith which the lords and 
princes could not understand, and hence they had 
to suffer. ' ' Thus these pious witnesses of God were 
buried, and the seed of their blood did not remain 
without fruit in that place. To God be all the glory. 
Amen. This happened about the year 1558. 



MARTYRS MIRROR. 



569 



JACQUES D'AUCHY, IMPRISONED A. D. 1558, BUT 

PUT TO DEATH AT LEEUWARDEN, FOR THE 

TESTIMONY OF JESUS CHRIST, IN THE 

YEAR OF OUR LORD 1 559. 

A Confession of faith of Jacques a" ' Auchy, made 
zvhen in prison in the city of Leeuwarden, in Fries- 
land ; which confession he afterwards sealed zuith 
his death. 

I believe in one only God, the Father Almighty, 
Creator of heaven and earth, as is written, in whom 
Abraham, Isaac, Jacob, Moses, and all the prophets 
believed. Gen. 1:1; Heb. 11. 

I believe in Jesus Christ, the only Son of the Fa- 
ther, who was from the beginning with God. And 
when the time which God had promised was ful- 
filled, this Word became flesh, and was born of the 
house of David, of a pure virgin espoused to a man 
named Joseph, of the house of David ; which virgin 
is blessed among women. I believe that this true 
Son of God proclaimed the word of his Father 
through many signs and wonders. And after this 
he was delivered unto death under Pontius Pilate, 
and crucified and buried. I believe that this same 
Jesus Christ suffered for us. When we were his en- 
emies, he suffered death for us, that those who be- 
lieve in him should not perish, but have everlasting 
life. I believe that this our Savior was raised up 
from the dead, as he had predicted, and sits on the 
right hand of God his Father. John 1:14; Micah 
5:2; Gal. 4:4; Rom. 1:3; Matt. 1:18; Luke 1:42; 
John 15:24; Matt. 27:2; Is. 53:7; Rom. 5:10; 
John 3:16; Matt. 28:6; Mark 16:9, 19; Acts 7:56. 

I also believe in the Holy Ghost, as testified by 
John in his first epistle, 5th chapter, and 7th verse, 
where he says: "There are three that bear record 
in heaven, the Father, the Word, and the Holy 
Ghost: and these three are one." I also believe in 
the communion of the saints, whose prayer avails 
much. Jas. 5: 16. 

I also believe in the holy church, in which are 
those who believe in Jesus Christ, who by one 
Spirit are baptized into one body, as Paul says; and 
Christ Jesus is the Head thereof, namely, of the 
holy church, as is written. 1 Cor. 12:13; Eph. 5:23; 
Col. 1:18. 

I believe that this holy church has power to open 
and to shut, to bind and to loose; and whatsoever 
they bind on earth is also bound in heaven, and 
whatsoever they loose on earth is also loosed in 
heaven. I believe that God has ordained in this 
holy church, apostles, prophets, teachers; bishops 
and deacons. Matt. 16:19; 1 Cor. 12:28. 

I also believe and confess a baptism in the name 
of the Father, the Son, and the Holy Ghost, even 
as commanded and ordained by our Lord Jesus 
Christ, and practiced and written of by the apostles. 
And I also believe that all who have received this 
baptism are members of the body of Jesus Christ, in 
the holv church. Eph. 4:5; Matt. 28:19; Acts 
2:38,41; 16:31; Rom. 6:4; Col. 2:12; 1 Corin- 
thians 12: 13. 



With regard to the holy supper of Jesus Christ, I 
believe and confess what Christ has said concerning 
it, as is written: As they were eating the supper, 
Jesus took bread, and blessed it, and brake it, and 
gave it to the disciples, and said, Take, eat; this is 
my body. And he took the cup, and gave thanks, 
and gave it to them, saying, Drink, and divide it 
among yourselves; for this is my blood of the new 
testament, which is shed for many for the remission 
of sins: this do in remembrance of me. I believe 
this according to the declaration of Paul, who says: 
The cup of blessing which we bless, is it not the 
communion of the blood of Christ? The bread 
which we break, is it not the communion of the 
body of Christ? Whoso eateth my flesh, and drink- 
eth my blood, hath eternal life; and I will raise him 
up at the last day. Matt. 26:26; Luke 22:14; 
1 Cor. 10: 16; John 6:54. 

I confess marriage to be an ordinance of God; 
namely, a man and a woman united in the name of 
the Lord, in the holy church. For this cause shall 
a man leave father and mother, and shall cleave to 
his wife: and the twain shall be one flesh. Where- 
fore they are no more twain, but one flesh. What 
therefore God hath joined together, let not man put 
asunder. The bed is undefiled; but whoremongers 
and adulterers God will judge. Gen. 2:24; 1 Co- 
rinthians7; Matt. 19:5,6; 1 Cor. 6:16; Heb. 13:4. 
' I also confess that fasting and praying is very 
profitable, as practiced by the apostles. Matt. 6: 16; 
Acts 13:2. 

I regard the words of St. James as good and 
true, where he says: Confess your faults one to an- 
other, and pray one for another that ye may be 
healed. Jas. 5:16. I believe that this must be done 
with an upright heart. 

I also confess that the higher powers are ordained 
of God, for the punishment of the evil, and the pro- 
tection of the good; for they bear not the sword in 
vain; to which powers the Scriptures command us 
to be subject, and instruct us to pray for them, in 
order that, as Paul says, we may lead a quiet and 
peaceable life. Paul also calls the power the minister 
ofGod. Therefore since he is the minister of God, 
I would pray him that he would be pleased to be 
merciful to me, even as God is merciful. I hereby 
disclaim all fellowship with those who would resist 
the power with the sword and violence, which I re- 
gard as a doctrine of devils. Wis. 6:3; 1 Pet. 2:13; 
Rom. 13:1,4; 1 Tim. 2:2. 

I also believe in the resurrection of the dead, as it 
is written, that all men shall rise from the dead in 
their own bodies, when the Lord shall come in the 
clouds, with his angels; then he shall judge every 
one according to his works. Dan. 12:2; Job 19:25; 
Matt. 25:31; 16: 27. 

In short, I believe all that a true Christian is 
bound to believe of the holy church; and I' believe 
with my whole heart in the articles of the faith, and 
will live and die therein. I hereby renounce all false 
doctrines, heresies and sects, which are not in ac- 
cordance with God and his word. And if I have 
erred in any respect through false doctrine, I pray 
the Almighty God, to forgive me through his great 
love and mercy. 



570 



MARTYRS MIRROR. 



Also, if I have sinned in any matter against the 
Emperor, the King, or others, I pray them to for- 
give me through the great love and mercy of God. 



CONFESSION OF JACQUES D AUCHY, MADE BEFORE 
THE COMMISSARY AND THE INQUISITOR. 

When I had been in prison ten weeks, my first 
examination took place. On the third day of Jan- 
uary, A. D. 1558, reckoning the beginning of the 
year from New Year's day, the jailer came to me in 
the afternoon, saying that I had to appear before 
the commissary, in order to be examined concern- 
ing my faith. I was ready with a glad heart, and 
went thither with the jailer. When I entered the 
room where the commissary. sat, I humbly saluted 
him. He returned my salutation, and said: "Jacques, 
is your name Jacques d'Auchy?" 

Jacques. ' ' Yes^my lord. ' ' 

Com. "Jacques, I have come here commissioned 
by the King, and the Procurator General, to exam- 
ine you with regard to the articles of faith." 

Jacques. "Well, my lord, be it done then in the 
name of the Lord." 

After we had had many words together concern- 
ing the faith, he began to ask me regarding the 
place of my nativity, my residence, and my life from 
my youth up to the present time ; all of which I 
confessed to him. Thereupon I was led back to 
prison by the jailer. 

In the afternoon of the next day, namely, the 
fourth of January of the same year, I was again 
brought before the same commissary. As I stood 
before him, he commenced to revile, vituperate and 
blaspheme the pastors and the flock of Christ, say- 
ing: "Is it not a pity that we suffer ourselves to be 
so deceived?" 

Jacques. " Yes, my lord. " 

Com. "I speak of you and others, who forsake 
our mother the holy church, and suffer yourselves 
to be deceived by a set of mischievous idlers and 
vagabonds. ' ' 

Jac. ' ' I have not suffered myself to be deceived 
by such." 

Com. " No ! when you believe such accursed vil- 
lains and beggars as Menno, Leenaert, Henderick 
van Vreden, Frans de Kuyper, Jelis of Aix-la-Cha- 
pelle, and other such rascals, and forsake us and 
the true word of God, do you not then suffer your- 
selves to be deceived?" 

Jac. "I have not forsaken the word of God; for 
my faith is founded upon the word of God, and not 
upon men, nor upon the doctrines of men, since the 
prophet Jeremiah exclaims: "Cursed be the man 
that trusteth in man, and'maketh flesh his arm." 
Jer. 17:5. 

A little after this the commissary cried out, say- 
ing: "O the miscreants, such as Menno and Leen- 
aert, how many have they deceived and led to all 
the devils and into perdition." 

Jac. "My lord, I entreat you not to say such 
words; for it would be difficult and hard for you 
to prove that they are such as you assert them to 



be. And, again: They have not deceived, but have 
clearly taught the word of God. And I do not be- 
lieve that those who have believed in the word of 
God, will go into perdition ; but the Lord shall 
judge all things well." 

Com. ' ' I will not dispute ; for I myself receive 
instruction from those that are taught in the holy 
church. But I well know the character of you peo- 
ple, and of your doctrine: had you but the power, 
you should gladly cut our throats, which, as has 
been seen, you people have done at Munster, Am- 
sterdam, and other places." 

Jac. "O my lord, don't say such words against 
your own conscience; for I am persuaded that you 
know much better, since you have been in the 
council here for twenty years, as you say (this he 
had told me before) ; hence it seems to me that you 
know us better; for if we had such wicked hearts 
as to intend murdering people, we should not thus 
deliver ourselves into your hands; for were we only 
to speak against our conscience, and conceal the 
truth from you, you would have no power over us, 
since you can find no one that can accuse us with 
truth of having wronged or injured any one." 

Com. "Whence then originate so many sects 
and heresies? whence springs so much uproar and 
mutiny ? ' ' 

Jac. "As far as the sects and heresies that are 
in* the world are concerned; as those of Munster or 
Amsterdam, or elsewhere, we have in no manner 
fellowship or part with their works, nor with their 
doctrines, but we regard them as doctrines of devils. 
All these things cannot prevent the truth from being 
truth, and the Christians from being true Christians, 
any more than could in the days of the apostles all 
the sects and heresies that were round about them, 
and had some semblance of the word of God." 

After these and many other words which we had 
together, he began to get milder in his manner, and 
said to me: "You must not study so high, but suffer 
yourself to be instructed by those who are more 
learned and wise than you, and you must believe 
in the word of God." 

Jac. " O my lord, how should I not believe in 
the word of God? For this same word I am im- 
prisoned here, and stand now before you, to give 
answer concerning it. ' ' 

Com. "You are not imprisoned for the word of 
God, but for your evil deeds." 

Jac. "My lord, have you heard of any one com- 
plaining that I wronged or injured him in any way?" 
Com. "No; I have not heard that any complaint 
has been made against you." 

Jac. "The Lord be praised, that it is not for my 
iniquity, but for the testimony of the true faith." 
; Com. "Not so;- but for your crimes, since you 
have Offended against his Imperial Majesty, and 
transgressed the command of the King our lord." 

Jac. "If I have transgressed the King's com- 
mand, it is a small matter, since I have fulfilled the 
command of that King who is the true God and 
eternal King." 

Com. "You have also transgressed the command 
of God, and of our mother tne holy church?" 



MARTYRS MIRROR. 



571 



Jac. "My lord, you cannot prove to me by the 
holy Scriptures, nor can any one else, that herein 
I have transgressed God's command." 

Com. "It shall be proven to you. Well then, 
let us begin to finish the articles in which I have 
been charged to examine you. ' ' 

We had many more words, which it would take 
me too long to relate here, besides that I do not 
remember them well. The commissary was some- 
what discouraged, and listened attentively to what- 
ever I wished to say. 

Thereupon he asked me when I came to Em den, 
and where I had taken up residence, and whether I 
had been directed to these people, I answered: 
"Yes." Com. "Who directed you? "Jac. "Agood 
friend. ' ' Com. ' ' In whose house were you ? ' ' Jac. 
" I do not know the house in which I was." Com. 
"Who was it that brought you to Leenaert?" Jac. 
"They were men and youths, women and maid- 
ens." Com. " What were their names ? " Jac. "As 
to their surnames, I should have had much to do, to 
know them all by their names and surnames, since I 
was not there long enough to learn them all. ' ' Com. 
' ' When you came into the house, where was Lee- 
rtaert? what did he preach about?" Jac. "He 
preached the pure word of God. ' ' Com . "Of what, 
and of which articles did he preach ? ' ' Jac. ' ' He 



good heed what they accepted, and showed the cross 
and persecution which result to them that have come 
so far; and many other demonstrations from the holy 
Scriptures." Com. "Were you not afraid of the 
decree of the Emperor?" Jac. "No; neither am I 
now." Com. "Jacques, it will go hard with you, 
unless you submit to mercy for your misdeed." 
Jac. "My lord, I expect mercy from the Lord; but 
I am not aware that I have offended against the 
Emperor or the King, for which I should look for 
mercy. And if the decree is contrary to the word of 
God, it does not appear to me that in fulfilling the 
command of God, I offend against any one whoever 
he be!" Com. "Jacques, Jacques, think what the 
decree says." Jac. "My lord, I well know that it 
has more authority in this world than the word of 
God, to put to death those who believe on his name 
and depart from unrighteousness, as is written that 
it should be so. (Is. 59:15; Matt. 10:17). But what 
will it signify when you shall have done with me ac- 
cording to the decree, and shall have put me to 
death ? You will have nothing but a vile and mortal 
body, which is subject to corruption ; but as regards 
the soul, you cannot touch it, and when you 
appear before God's judgment, you shall know what 
you have done." Matt. 10:28. Com. "Jacques, 
I do not seek your death, God knows; I should 



taught amendment of life, and that we must put off be sorry to see you suffer in the least. ' ' Jac. " My 
the old man, and put on the new; he forcibly showed lord, this will be seen in the end, how comes it then 
by the Scriptures that those who walk after the flesh, that you thus shed the innocent blood here, when 
and after their lusts, have no part in the kingdom of | you do not understand the faith as you have told 
God." Com. "Did he not speak of some other | me? Why do you not ordain then that those who 
things?" Jac. " My lord, I should have much to J cannot recognize your faith to be true and good, be 



do, to retain all, even as it would cost you, I think 
much trouble and labor to retain a sermon that was 
preached eighteen months or two years ago. ' ' Com. 
"Did you there receive your second baptism?" 
fac. " I have received but one baptism, and that ac- 
cording to the ordinance of Christ." Com. "Did 
you not also receive a baptism in your infancy ? ' ' 
Jac. "I do not know what was done to me in my 
infancy, I have no remembrance of it. " Com. ' ' Did 
not your father or your mother tell you that you 
were baptized, and did you not have sponsors?" 
Jac. "Yes, I think they told me, and I have also 
called some persons godfather and godmother, but 
this was not in accordance with the Scriptures." 
Com. "Well, was that not enough? have you be- 
sides this received something more from Leenaert, 
namely, water or baptism according to your no- 
tion?" Jac. "I received from him baptism accord- 
ing to the word of God. " Com. ' ' Do you not con- 
sider the baptism good which you received in your 
infancy?" Jac. "Had I considered it good, and a 
baptism, I should not have received another; for it 
is written that there is one Lord, one faith, and one 



banished from the country, with retention of their 
life and property, as is done throughout Germany, 
and also in Oostland,* which countries do not judge 
the word of God, to shed blood?" 

After many other words he asked : ' ' What do you 
think and believe of the sacrament of the altar?" 
Jac. "Do you mean the breaking of bread?" Com. 
"Yes." Jac. "I confess and believe as Christ or- 
dained it, as the apostles practiced it, and as Paul 
writes concerning it to the Corinthians," Com. 
"How do you understand it?" Jac. "Just as it is 
written; I do not want to comment on the word of 
God." This satisfied him, and he so wrote it down 
on his paper. Com. ' ' What do you think of the 
mass, confession, and absolution of the priest? " Jac. 
' ' As regards the mass, I know it not, nor do the 
Scriptures; I have never read this name in the word 
of God." Com. "What shall I write then in re- 
gard to this ? ' ' Jac. "I do not know ; whatever you 
please, my lord." Com. "Will you not confess 
simply that you believe in the ordinances of the true 
and holy church, according to the teaching of the 



baptism, and not many baptisms. " Eph. 4:5. Com. j Scriptures and as a good Christian is bound to -be 



Did you receive the baptism which Leenaert ad 
ministered to you in the house in which you were 
assembled?" Jac. "Yes." Com. "Was it after 
or before preaching?" Jac. "After preaching." 
Com. ' ' Did he not speak of baptism ? " Jac . ' ' Yes 
and he showed by the holy Scriptures, what it was, 
and what baptism signified; he humbly admonished 
the applicants for baptism, to observe well and take 



leve? ' Jac. "Yes, my lord, with all my heart." 
He wrote this down. Com. "Who were your in- 
structors in this doctrine, and with whom did you 
converse in the beginning, and in what place?" 
Jac. "I had my conversation at Antwerp, speak- 
ing of the Scriptures with many, but my principal 



probably Austria or tli 



572 



MARTYRS MIRROR. 



instruction and foundations I derived from reading 
the holy word of the Lord." He also wrote this 
down. 

Com. "Now, see here is an important article, 
namely, whether you have not been a minister, or a 
deacon over the poor, or an exhorter, or have held 
some other office in the assemblies of the brethren ? ' ' 
Thus it was written on his paper as well as I could 
perceive or see. I did not know at first what he 
meant by calling this so important an article: I an- 
swered thereupon: "No; I do not feel myself quali- 
fied for it, but am a humble member in the congre- 
gation." Com. "Were you never in a meeting, before 
you received baptism?" Jac. "Yes, two or three 
times at least." Com. " In what place was it, and 
in what houses'? ' ' Jac. "As regards the houses, I do 
not know to whom they belong. ' ' Cotn. ' 'What kind 
of houses were they, large or small?" Jac. "We 
assemble wherever we best can, as opportunity 
offers itself, and I remember to have been in very 
poor little nouses, that resembled stables more than 
houses." He thus wrote this down on his paper. 
Com. ' ' Did you also attend the meeting with the 
brethren, after you received baptism?" Jac. "My 
lord, this answers for itself; you may well suppose 
that if I was there before, I was there still more aft- 
erwards." Com. "Is your wife of the same doc- 
trine as you are, and is she also rebaptized ? ' ' Jac. 
"I have enough to do to answer for myself without 
answering for my wife; and if she were here, she 
could answer for herself; but nevertheless, I regard 
her as a woman that fears the Lord." This satisfied 
him. 

On Saturday morning, the 8th of January of said 
year 1558, I was brought into the same room, before 
the inquisitor, who had lately been appointed here 
by the King of Spain, with full power from him to 
bind or to loose, to release or to put to death. 
When I came before him, I humbly saluted him; he 
returned my salutation and said to me: "Jacques, I 
am very glad of one thing, namely, at what the Pro- 
curator General has told me, that you are ready to 
confess your guilt, if it can be proven to you by the 
Scriptures that you have transgressed the command- 
ment of God ; and are in error ; are you still of the 
same intention, and will you accept the Scriptures?" 
Jac. " Yes; and I am ready to listen to all good in- 
struction according to the word of God. ' ' He had 
the confession which I had made before the com- 
missary, and asked me: "Will you still confess that 
you received baptism from Leenaert?" Jac. "My 
word is not yea and nay, but yea, yea, and as I con- 
fessed, so I still confess openly?" Inquisitor. "Was 
not the baptism which you received in your infancy 
enough for you, without receiving another?" Jac. 
"I do not regard the baptism which I received in 
my infancy as baptism according to the word and 
ordinance of God." Inq. "I shall prove it to you; 
but do you not believe that infants are born in 
original sin?" Jac. "David indeed says that he 
was conceived in sin, even as all infants are; but sin 
is not imputed unto them, since Christ has died to 
take away sin, as Paul testifies everywhere in his 
epistles. And as by one man sin entered into the 
world, and death by sin, so grace has abounded 



through Jesus Christ." Rom. 5:12, 15. Inq. "How 
are infants purified, if it is not done through bap- 
tism?" Jac. " They are purified through the blood 
of Christ, since he is the Lamb which taketh away 
the sin of the world." Inq. "How are. they puri- 
fied from original sin ? " Jac. " My lord, I have told 
you, namely, through the blood of the Son of God, 
who died for us when we were yet enemies, and un- 
believing." Inq. " Do you not believe that infants 
bear their sin from Adam, till they are purified 
through baptism." 

Jac. ' ' This must be proven to me by the Script- 
ures ; I believe the word of the prophet, who says : 
' The son shall not bear the iniquity of the father, 
neither shall the father bear the iniquity of the son ; 
but the souLthat sinneth it shall die.' " Ezekiel 
18:20. Inq. "It is not to be understood thus; but 
the child is impure until it has received baptism." 
Jac. ' ' Are the infants purified through the external 
sign of the water?" Inq. "No; but they must be 
purified with water, and then with the Holy Ghost." 
Jac. "Which washing precedes; the external or the 
internal?" Inq. "The external; and after these 
words : In the name of the Father, and of the Son, 
and of the Holy Ghost have been spoken, they ai;e 
purified internally. ' ' Jac. ' ' My lord, you say this 
without warrant of Scripture; for Christ says that 
those are hypocrites who first make clean the out- 
side; but that first, that which is within shall be 
cleansed, and the outside will be clean also . Matthew 
23:25, 26. Inq. "You err, and do not understand 
the Scriptures, and have suffered yourself to be de- 
ceived by a set of vagabonds." Jac. "My lord, 
I rely not upon men; but it has not been given me 
to understand it differently, and men can not 
give me the faith ; for it is written in the 
prophets : ' They shall all be taught of God. 
Is. 54:13. And Jesus Christ says that no man 
can corne^ to him, except it be given him of the 
Father. John 6:44. But now, my Lord, prove to 
me exclusively by the Scriptures, that the baptism 
of little infants is a planting and ordinance of God, 
and that it was practiced by the apostles, and I shall 
believe it." 

Inq. ' ' The ordinance was made by Jesus Christ, 
when he said : ' Except a man be born of water 
and of the Spirit, he cannot enter into the kingdom 
of God.' " John 3:5. Jac. "Christ is not speaking 
to infants, but to a doctor in the law ; nor does he 
speak of little infants that have just been born; for 
he says afterwards in the same chapter : ' That 
which is born of the flesh is flesh; and that which is 
born of the Spirit is spirit. Marvel not that I said 
unto thee, Ye must be born again. The wind blow- 
eth where it listeth, and thou hearest the sound 
thereof, but canst not tell whence it cometh, and 
whither it goeth: so is every one that is born of the 
Spirit.' " Verses 6—8. 

After I had read this in his German testament, 
printed at Zurich, I said : ' ' My lord, if the external 
baptism of infants is the new birth, we know whence 
it comes, for we can see it with our eyes." Inq. 
' ' How do you understand it then ? ' ' Jac . ' ' I un- 
derstand it to be the new birth of him that was in 
the old Adam, in the body of sin; that we must put 



MARTYRS MIRROR. 



573 



him off, and mortify and crucify the body of sin, to- 
gether with all its lusts and affections, in order to be 
born again unto newness of life, after the new man 
Christ Jesus, as Paul testifies at length. " Inq. ' ' This 
is to be understood with reference to adult persons; 
but the little infants that are impure, must be 
cleansed with water, that they may obtain salva- 
tion." Jac. " What do you believe concerning in- 
fants that do not receive baptism here, according to 
the faith which you hold, namely, from the Pope? - ' 
Inq. "They all go to the devils." Jac. "O my 
lord, it is written : ' If you Judge, judge right- 
eously.' And Christ says: 'With what judgment 
ye judge, ye shall be judged.' Matt. 7 : 2. You 
condemn innocent infants, notwithstanding Christ 
says that theirs is the kingdom of heaven. ' ' Matthew 
18:3. Inq. "Those children were baptized or at least 
had received circumcision, which served them in- 
stead of baptism." Jac. "The Scripture does not 
state that they were circumcised, and you cannot 
show whether they were Jewish or gentile children. ' ' 
Mq. ' ' The inhabitants of Jerusalem and thereabouts 
in Judea, were all Jews." Jac. "Luke makes a dif- 
ferent statement, saying (Acts 2 : 5) that at Jerusa- 
lem, in Judea, every kind of tongue under heaven 
was represented. " Inq. "Is it not a sad thing of 
you people, that you thus err in the Scriptures? 
Does not Paul say that he [Christ] cleansed his 
church with the washing of water?" Jac. "Paul 
says : 'With the washing of water by the Word.' 
Eph. 5 : 26. Now, then, can you cleanse infants by 
the Word ? or only by the washing of water ? for 
they cannot believe the Word." Inq. "Then they 
are damned, since they do not believe. " Jac. 
' ' Don't speak thus ; for they are innocent and 
poor in spirit, and to such belongs the kingdom of 
heaven." Matt. 5:3. He said as before: "First of 
all they must be purified by water baptism, in order 
to attain salvation .' ' Jac. ' ' The apostle Peter clearly 
declares that as the ark which Noah had made pre- 
served from death and the wrath of God those who 
had forsaken the company of the wicked and of the 
world, and had entered into it, so baptism is to us 
for salvation ; but the apostle does not at all esteem the 
baptism which takes away the filth of the flesh, un- 
less there be a good testimony of a good conscience 
before God; and I do not believe that infants have 
the testimony of a good conscience, since they know 
neither good nor evil." 1 Peter 3:21. 

He made no reply to this, but looked at me 
sharply, and, after a few moments said : " Is it Cal- 
vin who writes : ' Attestation (that is, testimony) ot 
a good conscience?' These are the false prophets 
that deceive you, people; but the genuine text does 
not read so. ' ' Jac. ' ' I am not imprisoned for the . 
doctrine of Calvin." I begged him again and again 
to let me read in his book, how the apostle wrote it, 
namely, in his own testament which he had before 
him, or in his Latin Bible, which was of very small I 
size, and translated and printed by Rombertus Ste- ! 
phanus, at Paris. But however I prayed him, he 
would not let me read; hence I said to him : "My 
lord, you ought not prevent me from proving the 
word, since you contradict it." After additional 
words he said to me: "Since you will not believe 



in the holy teachers, such as St. Ambrose and St. 
Augustine (and a host of other saints whom he 
named to me), and in the ordinances institated by 
the holy church, what then will you believe ?' ' Jac. 
"I believe only in the ordinance of Christ; or prove 
to me that the apostles baptized little infants, and I 
shall believe it.' ' 

He attempted to do this by the households that 
were baptized, in which, he said, infants might well 
have been included. I replied that the Scriptures 
said nothing about there having been any infants 
there, but that they clearly prove that those house- 
holds heard and believed the word, as is written of 
the jailer, and also of Cornelius, the centurion, and 
all that were of his house, who received the Holy 
Ghost as well as the apostles; namely, those who 
heard the word. Acts 16:34; IO: 45- Hence, my 
lord, you cannot prove to me, that there were in- 
fants there. ' ' Inq. ' ' I will not insist upon it that 
there were infants there, or that there were none 
there, since it admits of doubt; but you must believe 
what the fathers and the holy doctors have ordained 
concerning it in the church, and practiced until the 
present time." Jac. "Did those teachers institute 
this ordinance with a good intention; or did they 
institute it because it was an ordinance of God, con- 
tained in the Scriptures?" Inq. "They did it ac- 
cording to the word of God, with a good intention." 
Jac. "My lord, you well know how strictly the 
people of Israel were forbidden to do anything ac- 
cording to their own opinion, but that they were 
only to do what the Lord commanded them. Deu- 
teronomy 4:2. For Saul was rejected of God, be- 
cause he had not acted truly according to the word 
of the Lord which had been commanded him, but 
had followed his own opinion." 1 Sam. 15:23. 

After many other words, which we had together, 
he went away from me, saying: "Jacques, I beg 
you, that you will well consider this matter; for you 
are in error and deceived." Jac. "I am neither in 
error or deceived, and I have already considered 
the matter: since you cannot prove to me by the 
Scriptures that the baptism of infants is an ordinance 
of God, hence I do not believe it." Inq. "Why 
do you want me to prove it, since you do not be- 
lieve in the holy teachers of the ' Catholic church, 
nor their ordinance. ' ' Jac ' ' My lord, it is written : 
' Every plant which my heavenly Father hath not 
planted shall be rooted up.' " Matt. 5:13. After 
many other words he went away, saying to me: 
"Farewell, Jacques; consider the matter well and 
pray diligently to God." I also bade him adieu, and 
said that I did indeed hope always to call upon the 
name of the Lord for help. Ps. 116:4. 

There were many other words that we had to- 
gether, which I have not written, because I do not 
remember them well, and I was seized with an 
attack of fever. I have forgotten to write his allega- 
tions with which he sought to prove that circum- 
cision was a figure of baptism, and hence, it [the 
latter] had to be used in like manner; whereupon 
I proved to him by the Scriptures, that circumcision 
was a figure of the covenant, and signified nothing 
but that they were included in the covenant, and 
children to whom belonged the promise. Genesis 



574 



MARTYRS MIRROR. 



17:11. But Paul shows us that he is not a Jew 
or child of Abraham, who is one outwardly, or ac- 
acording to the flesh of his seed; but he that is one 
in the heart, as Christ says, that they are Abraham's 
children, who do the works of Abraham, though 
they be Gentiles according to the seed of the flesh. 
Rom. 2:28, 29; John 8:39. And I showed him that 
baptism signifies the true regeneration, even as 
Christ showed Nicodemus, and the putting off of 
the old man, in newness of life, and that hence we 
had to be regenerated, and not born anew, as they 
would assert; and that where there was no regenera- 
tion, there was no need of a sign, since this were 
only mocking God. John 3:5; Rom. 6:4. He said 
to me: "Shall the infants have' no part then in this 
sacrament?" I told him that the sacraments had 
been left to be used in the holy church, for those 
who have ears to hear, and hearts to comprehend, 
and to understand the sacraments ; and not for in- 
fants. We conversed much more yet on this article, 
and I showed to him the abuse which they have in 
their baptism, contrary to the Scriptures, and con- 
cerning the baptism of prudent midwives, how that 
they regard it as good, and yet rebaptize the recip- 
ients of it; I therefore told him that they were 
Anabaptists. 

On Monday, the 10th of January of the same 
year, I was again brought before the same inquis- 
itor, who, after a few words, asked me: "Have you 
made up your mind with regard to baptism?" Jac. 
' ' I have nothing else to say, than what I have told 
you already : since you cannot prove to me with the 
Scriptures, that the baptizing of little infants is an 
ordinance of Christ, I do not believe in it, but hold 
to the baptism which Jesus Christ ordained, and 
which he commanded his apostles." Inq. "This 
the false prophets have taught you, of whom the 
Scripture says that they shall come, and who have 
gone out from us." Jac. "Such false prophets 
shall be known by their fruits, says the Lord. And 
as regards your remark that they went out from you. 
Paul, when at Miletus, showed to the elders of 
Ephesus (Acts 20:30), that among them, and out 
from the flock, there should arise wicked men, 
teaching perverse things— is it not so, my lord?" 
Inq. "Yes." Jac. "Is not, then, my lord, the bap- 
tism which you people practice, a perverse and ut- 
terly contrary thing, since Christ commanded to 
baptize those who believed and were instructed and 
taught. And the apostles baptized only those who 
received the word; but you people baptize only 
those that do not believe, and cannot be instructed 
or taught, nor receive the word, since they are in- 
fants: which appears to me utterly contrary, and like 
putting the cart before the horse." Inq. "This is 
because you are in heresy, my child, and do not be- 
lieve the holy teachers; see how it will go with you. 
Well then, let us speak of another article." And 
having seen and read the confession which I had 
read before the commissary, as I said before, he 
asked me : "What do you believe of the eucharist?" 
Jac. "What is that?" Inq. "Of the sacrament of 
the altar. ' ' Jac. ' ' Do you mean the Lord's Supper, 
or breaking of bread?" Inq. "Yes, it is the same 
thing, eucharist, sacrament or supper. ' ' Jac. ' ' My 



lord, it is not the same name; for, see, how the 
apostles named it : Luke says that they brake 
bread from house to house, and not the body of 
Christ." Acts 2:46. Inq. "That which Luke 
speaks of there, is the word of God, which they dis- 
tributed to every one. ' ' Jac. ' ' My lord, so say 
also David Joris and other heretics, who abolish the 
breaking of bread . But observe, when Paul was at 
Troas and they had gathered together in the night, 
so that a young man fell down from the high loft, 
Luke says that Paul continued his speech until 
midnight, so that the young man fell through a 
window; and when they had come up again, Paul 
having raised him up, they brake bread and eat it — 
they did not eat the word; after which Paul talked 
till break of day, and then departed." Acts 20: 7, 
When he heard this he looked at me sharply, and 
did not know what to say. "Do you not believe," 
said he ' ' that when the priest has pronounced the 
words, our Lord is in the bread, in flesh and blood, 
just as the Jews had it in their hands, and crucified 
it?" This question he asked me very many times, 
and as I did not seek to dispute with him, I said : 
' ' My lord, if you can prove it to me by the Script- 
ures, I will believe it. " He urged me, saying : "Say 
yes or no, what do you believe of it?" Jac. " That 
which the Scriptures testify with regard to it." Inq. I 
' ' I ask you whether you do not believe that he is 
in the sacrament, in the flesh and blood, just as he 
was on the cross?" Perceiving that he became 
heated, I delayed a little with my answer. Inq. 
"Well, what do you say?" Jac. "Nothing, my 
lord." Inq. "That I hear, but why do you wait so 
long with answering, yes or no?" Jac. " My lord, 
it is written : ' Be swift to hear and slow to speak. ' ' ' 
James 1:19. Inq. "Well then, Jacques, say but 
yes or no; if you believe that he is in the bread, in 
flesh and blood, say yes." Jac. "My lord, if I were 
to say yes to you, how could I prove it to you by 
the Scriptures, that he is there in flesh and blood, 
after the priest has pronounced the words? for I 
have never read it in the Scriptures, and since I 
could not prove it to you, therefore I will not say that 
it is so." Inq. "Then you do not believe it, do I 
hear, No ?' ' Jac. ' ' I believe nothing further con- 
cerning it than what the Scriptures testify, and how 
should he be in the bread, my lord ? since it is writ- 
ten, that he ascended into heaven, and sits on the 
right hand of his Father, until he shall have made 
his enemies his footstool. " Mark 16:19; Inq. "Do 
you not believe that he is able to sit on the right 
hand of his Father, and also to be in the bread ?" 
Jac. "I believe that he is the Almighty; but he 
cannot do contrary to his word; for he must be true, 
and he is the only truth himself." John 14:6. 
Inq. "Will you not believe this Scripture: Take, 
eat; this is my body, which is given for you? do 
you not believe then that it is his body?" Jac. 
' ' Which do you believe to be his body, that which 
was delivered and suffered for us, and sat at the ta- 
ble, and spoke, or that which he held in his hand, 
namely, the bread ? was this delivered for us, and 
did the bread die on the cross for our sins ? and did 
not the bread represent his body ?" Inq. "Both." 
Jac. "I have never read that there are two Christs, 



MARTYRS MIRROR. 



575 



but only one only Son of God. ' ' This I had often told 
him before. Inq. "These two are but one; and the 
wine, too, is his blood, after the priest has pro- 
nounced the words." Jac. "Does the wine become 
his blood, after the word has been spoken, and does 
it always remain blood, and not wine?" Inq. "Af- 
ter the word has been spoken, the bread is his true 
flesh, and the wine is the true blood of Christ, and 
they remain flesh and blood." Jac. "What then 
did Christ mean to indicate to his disciples, when he 
said : ' ' This is my blood of the new testament, 
which is shed for many for the remission of sins. 
But I say unto you, I will not drink henceforth of 
this fruit of the vine.' Matt. 26:29, etc. My lord, 
Christ calls it his blood of the New Testament, and 
yet he indicates to his apostles, that it is still a fruit 
of the vine, seeing he still calls it so, after he has 
said that it is his blood." Inq. "Where do we find 
this written?" 

I then took his German testament, which he had 
before him, and read the passage to him. After I 
had showed and read it to him, he said to me : 
' ' You must not govern yourself according to your 
own understanding, but according to the exposition 
of the holy teachers, such as St. Augustine, Am- 
brose, and others of the ancient church." Jac. "I 
am well satisfied with St. Paul's exposition, without 
seeking for many other expositions. " Inq. "Where 
has Paul expounded the sacrament of the altar?" 
Jac. ' ' Paul has expounded and indicated to the 
Corinthians, what the Lord's supper and the break- 
ing of the bread is." Inq. "Show it to me?" I 
still had his testament, and read to him the tenth 
chapter of the first epistle to the Corinthians, where 
Paul says : "I speak as to wise men; judge ye what 
I say. The cup of blessing which we bless, is it not 
the communion of the blood of Christ? The bread 
which we break, is it not the communion of the 
body of Christ?" Verses 15, 16. 

I had scarcely read this when he hastily replied : 
' ' This is against you, for the apostle there clearly 
proves that there is flesh and blood in the bread and 
wine, and that we are partakers of the body of 
Christ. ' ' Jac. ' ' My lord, if you please, let me read 
a little further, and you shall see that Paul is not 
speaking of the body of Christ in flesh and blood, as 
it hung on the cross; but of his church, which is his 
body; for when he says that we have communion, 
and are partakers of the body of Christ, he says: 
' For we being many, are one bread, and one body: 
for we are all partakers of that one bread.'" 
Verse 17. Inq. "The apostle speaks here of an- 
other body, namely, of his church." Jac. "I do 
not find that Paul makes any distinction between 
two bodies, but that he speaks of but one body of 
Christ." Inq. "What then do you understand by 
eating his body and drinking his blood?" Jac. 
"Just what Paul indicates, that it is the communion 
or partaking of the body of Christ." Inq. "My 
child, how deceived you are ! do you understand 
then, that you can by communion be a partaker of 
the body and blood of Christ, without eating and 
drinking thereof?" Jac. "My lord, lam not de- 
ceived, but my foundation is the word of God." 
Inq. "Well then, what do you understand by this 



communion?" Jac. "The apostle tells us this, 
when he says, in the same chapter: Behold Israel 
after the flesh : are not they which eat of the sacri- 
fices partakers of the altar? Verse 18. Behold, my 
lord, here is the simile by which Paul indicates it to 
the Corinthians; do you not also understand it so, 
my lord?" Inq. "Yes." Jac. '" My lord, I do not 
think that you mean that those who were par- 
takers of the altar, therefore ate the altar, but only 
the sacrifices which lay on the altar." Inq. "Do 
you think that the same obtains with the sacra- 
ment?" Jac. "My lord, it seems to me, that when 
we eat the bread, we thereby signify that we have 
part in the body of Christ; and yet we eat only the 
bread, and not Christ, just as Israel did not eat the 
altar, but only the sacrifices, and yet, by eating the 
sacrifices, indicated that they were partakers of the 
altar. ' ' 

Looking sharply at m e, he said : ' ' What an error ! 
and do you not believe that in eating the consecrated 
bread we eat the body of Christ?" Jac "Paul 
does not teach this, neither do I understand it so." 
Inq. " Is it not a sad thing of you people, Jacques, 
that you do not believe the word of God, which 
says: This is my body; this is my blood; do this in 
remembrance of me ? ' ' Jac. ' ' I believe the word of 
God; Christ clearly indicated that he should not.be 
there bodily, since he said that it should be done in 
remembrance of him. Paul also says: 'As often as 
ye eat this bread, and drink this cup, ye do shew 
the Lord's death till he come.' 1 Cor. 11:26. Hence 
he is not there bodily, seeing he has not come yet." 
Inq. "He is certainly there bodily, according to 
to the word of Christ, and all the holy teachers ex- 
pound it so." Jac. "I think more of Paul singly, 
than of all the other teachers, and I hold only to 
Paul's exposition." Inq. "You must also believe 
the holy teachers of the Catholic church," Jac. "I 
believe the holy Scriptures, and only the word of 
God." Inq. " If you believe the word of God, you 
must believe that he that (when the bread is conse- 
crated, and the words have been pronounced), re- 
ceives it bodily, receives the body and blood of 
Christ, since Christ says so, and he does not lie, but 
speaks the truth. ' ' Jac. ' ' I know full well that Christ 
speaks the truth, but we must understand how he 
speaks when he says: 'I am the bread which came 
down from heaven, and the bread that I will give is 
my flesh (John 6:51); do you believe this?' " Inq. 
"No, do you believe it?" Jac. "I shall not tell 
you, neither do we now dispute about it; but because 
you say that we must believe as Christ says; behold, 
when he says: ' I am the vine and my Father is the 
husbandman.' John 15: 1. Paul also says that the 
Rock of which the children of Israel drank was 
Christ." 1 Cor. 10:4. Inq. "No, no, all these 
words are not to be believed thus; they are only 
types of Christ." Jac. "So is this expression." 
Inq. "But this is a sacrament, which is left us as a 
memorial of the body of Christ. " Jac. " My lord, 
behold Israel after the flesh; the lamb which they 
ate was called the passover and a perpetual memo- 
rial, that through the mighty hand of God they had 
gone out of Egypt, out of the house of bondage; and 
so is also the bread which we break, a memorial of 



5T0 



MARTYRS MIRROR. 



Christ, who has redeemed us from sin and eternal 
death, delivering us from the bondage of the devil 
and the enemy," Inq. "Yes, according to the 
opinion of your pastors, Calvin and Zuinglius, and 
like heretics, who have introduced new doctrines; 
but we have been in this faith over fourteen hundred 
years; why do you not believe us?" Jac. "My 
lord, should I believe because of the long time ? 
there were many heretics, such as the Sadducees, 
Nicolaitans, Gentiles, and many others, who erred 
much longer yet. Turn to the Scriptures alone, ac- 
cording to the example of the good King Josiah." 
2 Kings 22:11. Inq. "Do you think so my son? 
No, no." Jac. " My lord, so did the children say 
to Jeremiah, when they were out of the way. Jer. 
18:18. You also well know how they abused the 
grace of God, making a golden calf, praising it and 
saying: "This is the god which brought us up and 
delivered us out of Egypt. Ex. 32:4. Thus your 
people now say of the bread. It is Christ who died 
for us." 

He became angry, and asked me ; ' ' Are we idol- 
aters, because we worship Christ ? ' ' Jac . ' ' No, if he 
is in the bread ; but if he is not in it, what else are 
you? " Inq. "Well then, what do you believe con- 
cerning it? say but a word, yes or no." Jac. "My 
lord, you have heard that I believe that he sits on 
the right hand of his Father in heaven." Inq. " But 
in the bread?" Jac. "My lord, I have told you 
that I believe in regard to this according to the 
testimony of Paul." Inq. "Then you do not be- 
lieve, I perceive, that the holy flesh of Christ is 
eaten as a sacrament?" Jac. " Do all who receive 
the bread, also receive the body of Christ ? " Inq. 
"Yes, completely, whoever they may be." Jac. 
' ' Does a robber, murderer, rogue, or other person 
who is full of treachery, deceit and wickedness, and 
who feels no sorrow or grief for his evil deeds, but 
does still intend to lead such a wicked life, does 
such an one receive the body and blood of Christ?" 
Inq. "Though he were the worst man in the world, 
yea, even a Turk or heathen, if he came to the sac- 
rament, he would receive the body and blood of 
Christ, as well as any other person, yea, what is 
more yet, if he were a beast." Jac. "How, my 
lord, could it be possible, that the unbelieving, un- 
godly and unrighteous, to whom eternal damnation 
is promised, should receive the body and blood of 
Christ ? It would necessarily follow, contrary to all 
Scripture, God willing or not, that they would have 
eternal life, and the beasts as well as we, because 
the Lord has promised that whosoever eats his flesh, 
and drinks his blood, has eternal life; and thus the 
ungodly would have part in the body of Christ and 
of Belial, in light and in darkness, which is impos- 
sible, as Paul says. John 6 : 54; 2 Cor. 6:15. Inq. 
' ' How ? do you not understand what Paul says, 
that he that eats this body, receives his judgment?" 
Jac. "Hold on, my lord ; do not break the Script- 
ures, for Paul says : this bread; and not : this body. ' ' 
1 Cor. 11 : 27. Inq. ' 'Well then, whosoever eats of 
this body, or this bread, and drinks this cup, un- 
worthily, receives damnation to himself." Jac. "My 
lord, he that receives his judgment is far from re- 
ceiving the body of Christ; but it is the. sentence 



of his death that he receives." Inq. "Well then, 
you certainly acknowledge these words of Jesus 
Christ : ' Whoso eateth my flesh, and drinketh my 
blood, hath eternal life' (Jn. 6 : 54); hence you must 
certainly believe that we can eat and drink him, as 
he says. ' ' Jac. ' ' I believe the words of Jesus Christ, 
but not in the manner the Jews did, who were of- 
fended at him, and said: 'How can this man give 
us his blood to drink, and his flesh to eat?' yea, 
even his disciples. ' ' Inq. ' ' This was because they 
did not understand it well. ' ' Jac. ' ' This I readily 
believe; for if they had understood it well, they 
would not have said it, and his disciples would not 
have forsaken him because of these words, as they 
did." Inq. "Understand well, my son, this was 
because they understood that his flesh had to be 
eaten roasted or boiled, like other meat; but he 
spoke of the sacramental eating ; otherwise the eat- 
ing would not have availed anything. But do you 
not believe that we eat his flesh sacramentally, 
which is a sacrament, which he left us under the 
form of bread and wine, into which he has trans- 
formed himself?" Jac. "Then he left behind him 
things that are good for nothing." Inq. "How 
so?" Jac. "For this reason, my lord, when his 
disciples understood it so grossly, as you and others 
do, he said to them that the flesh profited nothing, 
but the Spirit that quickeneth ; and my words, said 
he, are spirit and life ( Jn. 6: 63) ; hence, what profit 
is it, if we eat his flesh ? ' ' Inq. ' ' This was because 
they did not understand it well, as I have already 
told you." Jac. "My lord, I indeed believe that if 
they had understood it well, it would, not have been 
necessary for him to indicate to them that he had 
allusion to his word." Inq. " How do you know 
that he was speaking of his word ? ' ' Jac. ' ' My lord, 
I know that it was of his word, even as it is written 
that man shall not live by bread alone, but by the 
word that proceedeth out of the mouth of God, 
which alone quickens us in God unto eternal life. 
Matt. 4 : 4. Inq. "Behold, how your deceivers have 
instructed you in their new doctrines. ' ' Jac. ' ' My 
foundation does not rest upon men, but upon the 
word of God." Inq. " Why then will you not be- 
lieve, like your mother the holy church, that after 
the words are pronounced, the' bread and the wine 
are changed ? ' ' Jac. ' ' My lord, I have already told 
you that it is because there is nothing of this kind 
written in the Scriptures, for neither the bread nor 
the wine which Christ gave were changed." Inq. 
"O, certainly it was." Jac. "My lord, I have 
proven to you, that he still calls it a fruit of the 
vine, after the words were spoken." Inq. "Do you 
not believe then, Jacques, that Jesus Christ is Al- 
mighty? and that he had power to give his disciples 
his blood to drink?" Jac. "I know, my lord, that 
he is Almighty, and that he was able to do it ; and 
even if he had done it, my lord, has he promised 
you, that you people should also perform such a 
work ? ' ' Inq . ' ' But is Jesus Christ not able to leave 
us this in his sacrament, for a testament?" Jac. 
"Yes, my lord, had he said so; for he had power 
over the winds, and the devils, to change water into 
wine, and to make himself invisible. Matt. 8:26: 
John 2:9: Luke 4 : 30. In short, I believe that he is 



MARTYRS MIRROR. 



577 



Almighty in all things ; but a sinful man does not 
have this power. ' ' Inq . ' ' Not ! if he utters the 
same words of Christ?" Jac. "The power does 
not lie in the words : this would be the same as 
sorcery. And if any one were to say to a sick man : 
'Be thou whole,' in the same manner in which 
Christ said it, it would not heal him." Inq. "Then 
you do not believe that Christ Jesus is in the 
bread?" Jac. "My lord, I think you have heard 
my resolution as to what I believe with regard to it. 
Christ said that we should do it in remembrance 
of him : now, if he were present, how could it be 
done in remembrance of him?" Inq. "O how 
these villains, Zuinglius and Calvin, have deceived 
you ; those profaners of the sacrament, who pervert 
all Scripture into the contrary. ' ' Jac. ' ' My faith is 
not founded upon the doctrine of either Calvin or 
Zuinglius. ' ' Inq. ' ' Upon what then ? ' ' Jac. ' ' Upon 
the word of God, and the foundation of the apos- 
tles." Inq. "How? you do not believe the word 
of God." Jac. "My lord, how should I not believe 
the word of God? For this same word I am a pris- 
oner, and stand here in chains before you, to bear 
witness to it." Inq. "My son, it is for the word 
of Satan, and not for the word of God. ' ' Jac. ' ' My 
lord, take care what you say, lest you blaspheme; 
for I have not quoted the word of Satan for my doc- 
trine and faith, but the pure word ot God ; but you 
quote to me the word and exposition of men." Inq. 
"It is the word of the holy teachers of the church, 
whom you reject ; behold here the cause of your 
error." Jac. "I do not reject them, but I leave 
them undisturbed ; for I find material enough in the 
word of God, to lay a good foundation, and water 
of life enough to drink in the pure fountain, without 
running to the brooks or pools, which are mostly 
filthy and turpid.' ' Inq. ' ' Well, this does not bring 
us any further ; it is late already; since you will not 
believe as our mother the holy church instructs you, 
take heed and consider the matter well ; for you are 
in such error, that if you die in this state, you will 
be damned to all the devils, in the depths of hell." 
Jac. "My lord, it is written that judgment belongs 
to God alone; how then do you so presumptuously 
usurp God's place? God will judge me." Inq. 
"Jacques, this is all clear; for you do not believe, 
and he that believeth not is damned, says Christ." 
Mark 16 : 16. Jac. "It is written: Judge not ac- 
cording to appearance, but judge righteous judg- 
ment. John 7 : 24. If I did not believe it, I would 
not quote the word of God in my defense." Inq. 
"All heretics do this. Well then, pray earnestly to 
God, that you may return to the holy church." Jac. 
"I trust through the grace of God, that I have 
become a member of the true and holy church, 
which has been cleansed and purchased with the 
blood of Jesus Christ." 

Thereupon he arose, and said to me: "Adieu, 
Jacques, see that you come to a good conclusion ; 
for your time is short ; consider the matter well. I 
also bade him adieu, and told him that I was ready 
always to follow that which was best, in what should 
be proven to me by the holy Scriptures, and 
nothing else. 



We had many other words yet concerning this 
matter, for about two hours; but I have forgotten 
them. He listens attentively, and does not easily 
become faeated ; we spoke sometimes in Flemish, 
and sometimes in French ; for the most part, how- 
ever, I spoke in Flemish, because of. the listeners 
whom I heard before the door. 

Behold here the two articles in regard to which 
one is most tormented by them. Every time that 
he returned to me, he brought some subtle scripture 
with which to catch me; but, the Lord be praised, 
I was always victorious. I have been before them 
full eighteen or twenty times, and were I to write 
all the discourses which I had with them in regard 
to these two articles, I should require a ream of 
paper, so great was the number of unscriptural 
comparisons and similes which they adduced to me; 
but I always referred them to the Scriptures. If 
there be anything in my hymns, which does not 
accord with this writing, it need surprise no one ; 
for though I were to write never so much, I should 
not be able to write all that was spoken between us. 
Thus they tormented me. 

On Friday afternoon, the 14th of January 1558, 
I was again brought before the inquisitor. I ap- 
peared before him, and he saluted me cheerfully, 
for, as much as I could perceive, wine had made 
him very merry ; he brought no books with him. 
After we had exchanged a few words with each 
other, he said to me: "Jacques, the reason why 
I have come here, is simply to learn your decision : 
for I will no more dispute with you about the arti- 
cles of faith, such as the mass, confession, indul- 
gences, purgatory, and invocation of the saints, or 
other ordinances of our mother the holy church." 
Jac. "My lord, I am well satisfied; I also do not 
seek to dispute, but simply to believe what we are 
bound to believe, as far as the articles of faith are 
concerned." Inq. "Yes, we have not much to do 
with disputing; for Paul says: A man that is a here- 
tic, after the first and second admonition, avoid." 
Tit. 3: 10. Jac. "My lord, how can you reprove 
me for heresy, seeing you have not yet convicted 
me of being a heretic." Inq. "Not? are you not 
a heretic, since you contradict the Christian faith ? ' ' 
Jac. "I do not contradict the faith, for all my pur- 
pose tends to it ; but you take one view of the 
Scriptures, and I another, and no one can judge 
which is right, and which is wrong, except spiritual 
men through the Spirit of God." 1 Cor. 2:15. 

He laughingly asked me: " Have you the Spirit 
of God?" Jac. "My lord, you must not ask me 
this in jest; for I do not boast of it; nevertheless, 
I trust through the grace of God, that I am not 
actuated by the spirit of Satan." Inq. "Neverthe- 
less, you are deceived and in error, and Paul says 
that such shall be avoided after the first or second 
admonition." Jac. "Since then you regard us as 
heretics, O that God would give, that you would 
at least use Paul's advice, that is shun us, and with- 
draw from us, and not persecute us unto death, and 
shed our blood in every corner." Inq. "Jacques, 
I do not seek your death, God knows." Jac. "My 
lord, my God truly knows it well, and it will be 
seen in the end." Inq. "Yes, we only do what we 



578 



MARTYRS MIRROR. 



have been charged with and commanded to do." 
Jac. "By whom, my lord, by God or by men?" 
Inq. ' ' We are commanded by God to avoid false 
prophets." Jac. "It is indeed true, my lord, that 
Christ admonishes us to beware of false prophets, 
but he gives us a sign whereby to know them, 
namely, like a tree is known by its fruits. What 
fruits have you seen on us, by which you could 
judge that we are false prophets?" Inq. "Enough 
everyday." Jac. "Wherein?" Inq. "In this that 
you have a false doctrine, which teaches men amiss, 
and leads them into damnation." Jac. "My lord, 
that our doctrine is false, is merely your opinion; 
nevertheless, you cannot know that we are false 
prophets, except by the fruit of the works, by which 
it may be known whether we are false prophets or 
not; for Christ says: Ye shall know them by their 
works (Matt. 7 : 16); but he does not say, by their 
faith." Inq. " You people justify yourselves by your 
works." Jac. "No; but it is impossible to gather 
grapes of thorns, or figs of thistles, or that a corrupt 
tree should bring forth good fruit, according to the 
testimony of the Lord." Inq. "Well, Jacques, as 
I told you, I have not come here for the purpose 
of disputing, but simply to learn your decision." 
Jac. "I do not wish to dispute either; but I want 
to reply to you, that you unjustly accuse us of 
heresy and deception." Inq. "Well, let us" dismiss 
that; to what conclusion have you come in regard 
to your confession ? do you still hold to the views 
which you confessed before the commissary?" Jac. 
"Yes." Inq. "Will you not then suffer yourself 
to be instructed?" Jac. "I seek nothing else, but 
always to follow that which is best, most righteous 
and most virtuous, and I am not so obstinate in my 
faith; if I would know a better way to eternal life, 
than the one which I now have, I would accept it." 
Inq. "Well then, concerning baptism and the sacra- 
ment, of which we spoke together, what do you 
think in regard to it?" Jac. "Only that, my lord, 
which shall be proven to me by the Scriptures; that 
shall I believe, and nothing else. ' ' Inq. ' ' Then you 
do not believe the holy teachers of the Catholic 
church, do I hear no?" Jac. "I believe only the j 
holy Scriptures." Inq. "This is the reason why j 
you are in heresy; that you think more of yourself! 
than of the holy teachers." Jac. "I glory not, save 
in the cross of Christ; but I will not trust in any j 
man ; for it is written : ' Cursed be the man that j 
trusteth in man.' " Jer. 17:5. Inq. " I know that; j 
but you do not believe the word of God either." I 
Jac. "My lord, do not say this; for it is not so." ! 
Inq. "Not? if our Savior, taking the bread, says: [ 
This is my body; and, taking the cup : This is 
my blood; why then do you not yet believe him? I 
why do you doubt it? " Jac. " My lord, I believe I 
Christ's words, and do not doubt them." Inq. "Yes, 
according to your own opinion, and with a different 1 
meaning." Jac. "My lord, I trust that I do not 
understand it differently from what the apostles j 
understand it, even as Paul expounds it. ' ' 1 Corin- 
thians 10. Inq. "You say so." 

We had many more words yet about this article, j 
also about baptism, and a little afterwards about 
purgatory, and the decree, in all for about an hour I 



and a half; whereupon he left me, showing me a 
very nice and friendly countenance, whether it came 
from the heart, I do not know. 

On the 20th of January of said year, I was again 
brought before the same inquisitor. He asked me : 
' ' To what conclusion have you come in regard to 
j what I laid before you concerning baptism and the 
sacrament, and what are your views in the matter ? ' ' 
Jac. "I have nothing to tell you than that you have 
already heard from me." Inq. "Then, if I hear 
right, you remain opinionated and obstinate?" 
Jac. "My lord, I should be sorry to be obstinate 
j against my own conscience ; but as you cannot 
j prove to me by the Scriptures that which you be- 
j lieve, namely, that the baptism of infants is an ordi- 
nance of God, and an apostolical practice, and also, 
that the bread and the wine are changed into flesh 
aud blood, when the priest has pronounced the 
words over the bread, this seems to me sorcery, 
and I cannot understand it so." Inq. "You may 
not doubt that the change takes place through the 
power of God, for I have sufficiently proven it to 
you by the Scriptures of God ; but you will not be- 
lieve." Jac. "My lord, do not say so; for if you 
had proven it to me by the Scriptures, I should 
gladly believe it; for all my salvation lies in God's 
holy word." Inq. "I have quoted to you the word 
of God; but you believe nothing but your fanaticism 
I and opinion." Jac. "My lord, I beg you not to 
I think this; if I knew better, or understood it differ- 
ently, I should not wish to resist the word of God 
against my conscience, being in the state in which I 
am, namely, imprisoned for my life, in daily expec- 
tation of death; or it might well be said that I was 
the most miserable and unfortunate man th.at ever 
lived upon earth, that I should voluntarily and pre- 
meditatedly seek pain and suffering here until death, 
in order to obtain eternal damnation." Inq. "Yes, 
my child, take good heed what you do; for if you 
die in this evil faith and doctrine you have, you are 
damned to all the devils." Jac. "O my lord, how 
dare you speak so ? It is written: 'Judge not, that 
ye be not judged; for with what judgment ye judge 
(says the Lord), ye shall be judged.' " Matt. 7:1,2. 
Inq. "I judge you according to truth." Jac. "My 
lord, do not say that; for you know not what you 
judge." I?iq. "O yes, I do." And taking up an 
inkstand, which stood on the table, he said to me: 
"As sure as I know that I hold this inkstand, so 
assured am I, that if you continue in this doctrine, 
and die thus, you will never see the face of God, 
but will be "eternally damned." Jac. "My lord, do 
not judge so; for you usurp God's place, and rob 
him of his honor; for judgment belongs unto him 
alone." Inq. "Do you think that I do not know 
what I am saying? and that I do not see that you 
are in error? no heretics shall enter into paradise." 
Jac. "My lord, you think that we are in error; but 
as you people think of us, so we think of you." 
Inq. "O it is easy to know through the word of 
God, who are in error and heresy." Jac. "True, 
it is easy to know for those to whom the Lord has 
given the grace and wisdom. And for this reason I 
beg you, my lord, not to take it amiss, if I speak 
somewhat boldly with you, and open my heart to 



MARTYRS MIRROR. 



579 



you." Inq. "No indeed." Jac. "My lord, as you 
people think that we are false prophets and deceiv- 
ers, so we think that you are; as you think that we 
err, so we think that you err; as you think that we 
deceive the people, so we think that you deceive | 
them, and upon this we forsake life and all that we 
have in the world, to show to you people, and to 
seal with our blood, the faith which we have in 
God." Inq. "Nevertheless, this only tends to your 
damnation." Jac. " If it tends to our damnation, we 
are of all men under heaven the most miserable 
(i Cor. 15:19); for we are cast out, despised and 
rejected as abominable before all the world (1 Co- 
rinthians 4:9, and flee from place to place, so that 
we suffer continually in the flesh, and have no rest, 
and, according to what you say, we are also to suf- 
fer after this life: no, no, my lord, we feel quite a 
different witness and promise through the word of 
God." Inq. "This arises from the fact that you 
are deceived ; but it will avail you nothing. ' ' 
Jac. "Where then is the people who must follow 
their Master through suffering and affliction to eter- 
nal life, as Christ has said that they should be hated 
for his name's sake." Matt. 10:22. Inq. "This was 
spoken to the apostles only. " Jac. "How comes it 
then that Paul says that all that will live godly in 
Christ Jesus, shall suffer persecution? 2 Tim. 3:12. 
And the prophet says that the afflictions of the 
righteous shall be many, but that the Lord delivers 
them out of all evil." Ps. 34: 10. Inq. "This means 
that the devil will always cause them enough temp- 
tation and affliction." Jac. " Paul speaks of perse- 
cution, and not of temptation; nor can I conceive 
that Christ spoke of temptation, when he said: 
They will scourge you in their synagogues, and 
persecute you unto death, and will think that they 
do God service thereby; and ye shall be hated of 
father and mother, brethren and friends, and some 
of you they shall put to death." Matt. 10:17,21; 
John 16:2. Inq. "Well, this was spoken only to 
the apostles." Jac. "Does not Christ speak there of 
all that believed in his name?" Inq. "He spoke 
to the apostles only, who should suffer when 
going about proclaiming the gospel; but that aft- 
erwards they should cease to persecute them." 
Jac. "How came it that the churches suffered such 
cruel persecution ? and yet they were not all apos- 
tles." Inq. "How so?" Jac. " Even as Luke testi- 
fies, Acts 17:13, and Paul 1 Thess. 2:14. Yea, you 
yourself, my lord, know full well what Eusebius, 
one of the ancient teachers, writes in the eighth 
chapter of his fourth book. In writing of the primi- 
tive church, in what suffering and contempt they 
were, does he not say that the people regarded them 
as robbers, murderers, infanticides, and abominable 
men, and said that they committed incest with their 
mothers and sisters, shed human blood in their 
worship, and sacrificed their children unto idols; 
they were also considered seditious persons, ac- 
cursed villians, and enemies of God and every creat- 
ure, and were charged with many other wicked- 
nesses imputed to them by the world, is it not so, 
my lord? as also the ancient writers Cyprian and 
Tertullian write." Inq. "It is so; this is all very 
true; but it was done by those who had no knowl- 



edge of the gospel." Jac. "I indeed believe that if 
they had believed the Gospel, they would not have 
persecuted them, nor uttered such slanders against 
them; but it has always been so, that even those 
who boasted of having the word of God persecuted 
them that sought to fear the Lord, and to serve God 
with all their heart, even as you see in Israel, those 
who ought to have confirmed the honor and law of 
God, put to death the prophets that were sent to 
them, and those who knew the Lord from a pure 
heart." Jer. 18:18. Inq. "For this reason the 
wicked are always among the good, and the chaff 
remains with the good grain to the end." 

We had much more conversation yet in regard 
to this matter; finally he asked me my decision con- 
cerning baptism and the sacrament, to which I re- 
plied as I had done at other times. He then left 
me, enjoining me to ask God to give me under- 
standing to return, as he said, to the holy Catholic 
church. 

On the 27th of January of the aforementioned 
year I was again brought before the same inquisitor. 
After a few words he asked me to what conclusion 
I had come with regard to what he had said, namely, 
with reference to baptism and the sacrament. There- 
upon I replied to him as I had done at other times, 
that I knew nothing better than to adhere to my 
first confession, seeing I could not find in the Script- 
ures that which he laid before me, and which he 
would constrain me to believe. Inq. "Will you 
then remain obstinate herein, and not believe other- 
wise?" Jac. "lam not obstinate, but I do not 
find in the Scriptures that which you say I must be- 
lieve." Inq "Not? do you not find in the Script- 
ures what you must believe concerning the sac- 
rament?" Jac. "Yes, but not in the manner in 
which you believe; for I cannot understand it so." 
Inq. ' ' The reason is you do not want to understand 
it." Jac. "How, my lord, do you mean that I want 
to resist God against my conscience? in this case I 
should be worse than an irrational beast." Inq. 
' ' Why then do you not understand it ? " Jac. ' ' Be- 
cause it is not given me to understand it differently; 
and be not surprised at this, for it is written in the 
prophets, where the Lord says: 'They shall all be 
taught of God. ' " Is. 54:13. Inq. "Nevertheless, 
it seems to me, that if I lay it before* you with the 
Scriptures, it is nothing but opinionativeness and ob- 
stinacy, if you do not want to believe it." Jac. "I 
cannot understand it so; think not that if I under- 
stood it differently, I should want to find my pleasure 
and amusement here in being imprisoned and 
chained day after day, having forsaken my wife and 
family, to my great damage, expecting death from 
day to day, for this were contrary to human nature." 
Inq. "Well then, believe only in the word of God 
as it is written there, and I will be satisfied, namely, 
that when we eat the bread, we partake of the body 
of Christ, and when we drink the wine, we have part 
in his blood, as Paul testifies to the Corinthians." 
1 Cor. 10:16. Jac. "Be satisfied then; I believe as 
Paul testifies there." Inq. "Do you believe then 
that there is a communion of the body of Christ? " 
Jac. "Yes." hiq. "Well then, you cannot be a 
partaker of the body without eating of it; hence you 



580 



MARTYRS MIRROR. 



must certainly say that it is the body of Christ which 
you eat." Jac. "Paul does not say this." Inq. 
' ' How can you be a partaker of the body without 
eating of it?" Jac. "How did Israel become par- 
takers of the altar, who did not eat the altar, but 
only the sacrifices ? " iCor. 10:18. Inq. "Ha ha! 
see how Calvin or Zuinglius has instructed you." 
Jac. " I do not hold the doctrine of Calvin or Zu- 
inglius." Inq. "Whose then, Menno Simon's?" 
Jac. " My doctrine and faith are not founded upon 
men, but upon the word of God." Inq. "Who 
then is the head and captain of you people?" Jac. 
"Christ." Inq. "But who is it that instructs you 
here upon earth, who is your teacher ? ' ' Jac. ' ' The 
word of God." 

When I perceived that he did not know to what 
church I belonged, I did not want to tell or indicate 
it to him. 

Inq. "Nevertheless, you must be instructed here- 
in by some men." Jac. "We are not founded upon 
men, but upon the living Rock." Inq. "Have 
you then no pastor or bishop ? " lac. "Yes." Inq. 
"Who is it?" Jac. "Christ the Son of God." 
Inq. "You know very well what I mean; but you 
do not want to answer; however, have you any ad- 
herents of Calvin or Zuinglius ? are you opposed to 
Menno Simon?" Jac. ". I believe that there is not 
much difference between my faith and Menno Si- 
mon's'" Inq. "Do you then believe like Menno, 
that Christ did not assume our flesh in the virgin 
Mary?" Jac. "My lord, you said that you would 
not dispute about the matter; have you changed 
your mind ? ' ' Inq. ' ' Well then tell me simply what 
you believe concerning it. ' ' Jac. ' ' I believe that he 
is the Son of God in every respect, in flesh and 
spirit; but as to whence he took his flesh, this I leave 
in the mystery of God ; the apostles did not dispute 
concerning it." Inq. "Yes, yes." We had also 
many other words yet, which I have not written 
here. 

On Monday, the ist of February of the same year 
1558, I was again brought before the same inquis- 
itor. After we had exchanged a few words, he asked 
me. " Have you not prayed the Lord for wisdom ? ' ' 
Jac. "Yes, and I need to pray to him daily." Inq. 
"How is your conscience at ease?" Jac. "Very 
well ; the Lord be praised for it. " Inq. "What are 
your views concerning baptism and the sacrament, 
about which we spoke ? " Jac. " I hold the same 
views which I clearly stated to you before. ' ' Inv. 
" Will you not believe differently ? " Jac. "I would 
believe differently, were it given me to understand 
differently; but I will not speak as a hypocrite against 
my heart and conscience; for it is written that the 
Spirit of God fleeth all deceit." Wis. 1:5. Inq. 
"Then, as I perceive, you have come to a full deter- 
mination in regard to it." Jac. "Yes, until I am 
instructed differently. My lord, do you suppose 
that these, namely, baptism and the sacrament, are 
the only objectionable things to me in your church?' ' 
Inq. "Well, what else is there objectionable to 
you?" Jac. " Many of the ordinances and institu- 
tions in your church, concerning which I do not 
find a word in the holy Scriptures." Inq. "Yet we 
have no ordinance or institution, which I could not 



prove to you by the Scriptures." Jac. "Where is 
the word mass recorded, or purgatory, or praying 
Jor the dead?" Inq. "I will prove it to you, 
namely, purgatory, and that we must pray for the 
dead.' ' Jac. ' ' Where is it written in the holy Script- 
ures?" Inq. "Will you receive the books of the 
Maccabees ? ' ' Jac. ' ' Yes indeed, for apocryphical 
books." Inq. "What does apocryphi 'cat mean?" 
Jac. ' ' The ancients used this name, to indicate that 
they are not authentic books, from which rules or 
ordinances mav be taken. ' ' Inq. " It is true that the 
doctors had some difficulty therein, but you may 
therefore not reject them." Jac. "Yes, my lord, the 
reason why I will not receive them, is not only this, 
that I will not trust in what men have said, but also 
because I do not find that Christ or his apostles re- 
ceived them, or quoted any testimony from them." 
Inq. ' ' Yes, yes, where have you found that Christ 
or his apostles quoted anything from the books 
of the Kings?" Jac. "Enough." Inq. "Where 
then?" Jac. "My lord, in the first place it is writ- 
ten in Matthew (12:1), that the Pharisees censured 
Christ, because his disciples plucked the ears of corn 
on the Sabbath. And Christ answered them : ' Have 
ye not read what David did when he was a-hungered 
and they that were with him; how he entered into 
the house of God, and did eat the shewbread, which 
was not lawful for him to eat ? ' Hence I say, that 
since Christ refers them to that which is written in 
the books of the Kings, he thereby shows that he 
receives them as authentic"* Inq. "Well, do you 
find anything in the book of Joshua?" Jac. "Yes, 
my lord." Inq. " What is that ? " Jac. "My lord, 
you well know that James in his epistle (2: 25) ad- 
duces a testimony or example from the book of 
Joshua, namely, the second chapter, when he speaks 
of Rahab the harlot, who was saved by her works 
in faith." Inq. "Then you will not receive the 
books of the Maccabees, because Christ and his 
apostles have not quoted any testimony from them?' ' 
Jac. ' ' No, and this for the reason, that they contain 
a doctrine which is contrary to all Scripture, namely, 
that of sacrificing and praying for the dead." Deut- 
eronomy 13:1. Inq. "If I would take the trouble, 
I could prove all our ordinances with the Scriptures, 
such as mass, confession, image worship, invocation 
of the saints, and others." Jac. "I think not, and 
even if we were agreed, my lord, in every article, I 
should yet not want to unite with you, unless you 
should prove to me by the Scriptures that it is 
Christian-like to shed innocent blood on account of 
the faith, as you do." Inq. "This is on account of 
errors .' ' Jac. ' ' And even though it were because 
the Scriptures were understood amiss, yet I do not 
find in the Scriptures, that we may put any one to 
death on account of his faith." 

Inq. " O I can soon prove that heretics may be 
put to death ; for it is written that if any heretics or 
false prophets should arise, they shall be put to 
death." 

Jac. "Yes, I have read the 13th chapter of 
Deuteronomy, where it is written that if a false 



* The passage referred to is i Samuel 21:6. The reader will bear 
in mind that formerly the two books of Samuel were called respect- 
ively the first and second book of the Kings.— Translator. 



MARTYRS MIRROR. 



581 



prophet, or other person among them, should arise 
and teach them to go after other gods, which they 
had not known, that false prophet should be put to 
death, and stoned with stones." Inq. "Well then, 
see here a testimony that heretics may be put to 
death." Jac. " My lord, we are no more under the 
law, but under the gospel; and even if we were un- 
der the law, we would not teach you to go after 
other gods, but after him who created heaven and 
earth, and his Son Jesus Christ." Inq. "You cer- 
tainly do it by your ordinances." Jac "The 
Israelites were not all allowed to put any one to 
death because of difference in the use of the ordi- 
nances, since they believed in the same God: but all 
this does not answer our purpose; for what was 
commanded in the law is not commanded in the 
gospel of Christ." Inq. "Not, how so?" Jac. 
"Because, my lord, in the law it was commanded, 
Eye for eye, tooth for tooth, and to love one's 
neighbor, and to hate one's enemy; but through 
Christ we are commanded quite the contrary, not to 
resist evil, and to love our enemies. ' ' Matt. 5 : 38 ; 
Lev. 24:20; 19:18. Inq. "True, but he did not 
command that heretics should not be put to death. ' ' 
Jac. " What does Christ mean then, when he says 
that we must not root up the tares which are among 
the good grain, fearing that in rooting up the tares, 
we might also pull up the wheat; wherefore he 
commands, to let both grow until harvest; but the 
harvest is not come yet." Mat. 13:29, etc. Inq. 
"You do not understand this very well; for it is 
easy to see whether they are tares or wheat.' ' Jac. 
"Yes, for him that knows the seed." Inq. "Yes, 
that is true." Jac. "My lord, it is written that car- 
nal men know only carnal things; but the things 
that are spiritual knoweth no man, but the Spirit of 
God." 1 Cor. 2; 11, etc. Inq. " This is very true. " 
Jac. "For this reason, my lord, I should like to 
ask you something." Inq. "What is it?" Jac. 
"Have you the Spirit of God, or has the council 
received the Spirit of God ? ' ' Inq. ' ' No, I will not 
answer this. ' ' Jac. ' ' How then shall you or those 
of the council be able to judge spiritual things? for 
the matter of which we speak is spiritual, and must 
be judged by the Spirit of God." Inq. "You are 
judged only because you have transgressed the de- 
cree of the prince. " Jac. "If his command had not 
been contrary to God's command, I should not have 
transgressed it." Inq. "It is not contrary to the 
command of God." Jac. "I wish you would prove 
to me by the Scriptures that the^ decree of the Em- 
peror or King is upright and just?" 

Inq. "I believe you think that all our fathers were 
deceived, and that your sect is saved. What will 
you say ? it is full twelve or thirteen hundred years 
since Emperor Theodosius caused the proclamation 
of an edict or mandate, to put to death the heretics, 
namely, those who were then rebaptized, like your 
sect." 

Jac. "Yes; my lord, you say that our sect has 
existed only twenty or thirty years, but it has al- 
ways been the case that those who would live godly 
in Christ Jesus, have had to suffer persecution, ac- 
cording to the words of Paul." Inq. "Thus speak 
all heretics." Jac. "Paul said it first; yet he was 



not a heretic." Inq. "lam well aware that he was 
no heretic; but they all use the words of Paul; but I 
tell you, decrees and mandates for the putting to 
death of heretics are not a recent invention, but this 
has obtained for fourteen hundred years already." 
Jac. ' ' But it remains to be seen whether Emperor 
Theodosius, of whom you spoke, did well, and a 
good work according to the will of God, in issuing 
such a mandate." Inq. "Yes, he certainly did, 
since he well knew that they were heretics. ' ' Jac. 
"My lord, in his opinion they were heretics: but in 
the opinion of those who gave their lives for the 
testimony of their faith, he himself was a heretic and 
tyrant." Inq. "How do you know that?" Jac. 
"This is self-evident; for those who put us to death 
for our faith, we esteem no better than heretics and 
tyrants, as may easily be presumed that also they 
did who were put to death by Emperor Theodosius. 
Hence, this matter cannot be judged save by the 
Spirit of God." Inq. " No, no, you must not think 
that so many learned doctors as were then in the 
Catholic church, would have then permitted it, if it 
had been wrong to put heretics to death." Jac. "I 
will not rely upon the ordinances or wisdom of men ; 
for I adhere to the instruction of Christ and his apos- 
tles, who constantly admonish us to separate from 
false prophets, and to shun heretics; but not to pur- 
sue them, or to persecute them unto death." Mat- 
thew 7:15; Tit. 3: 10. Inq. "My son, do you know 
why they did not put them to death ? ' ' Jac. ' ' I 
believe it was because it was not pleasing to God." 
Inq. "No, no, Jacques, it was because they were 
not powerful enough, and had neither king, nor 
prince, nor magistrate." Jac. "Christ had power 
enough to call to his aid more than twelve legions of 
angels, and the apostles had power enough through 
the Holy Spirit, but they were called to be a flock 
of sheep and lambs, as harmless as doves, and so 
changed as to be like little children." Matthew 
26:53; 10:16: John 10:27. In*!- " It is true, it was 
so at that time." Jac. "And shall now, my lord, the 
children of God be of a different nature from what 
they were then, shall they have the nature of 
wolves?" Inq. "Certainly not; I do not say that." 
Jac. "Yet it appears to me, my lord, that those 
who now boast of being children of God, have the 
genuine nature of ravening wolves. ' ' 

He looked at me sharply and said to me : " Why 
do you think so ?" Jac. " Because, my lord, Christ 
calls his people sheep and lambs; and it is the nature 
of a flock of" sheep, that if they see any beast ap- 
proaching, and perceive that it is a wolf, they all flee, 
yea, though they were a thousand of them against 
one wolf, and they do not pursue the wolf, to devour 
him, and to shed his blood; but they who boast ol 
being the flock of Christ, do the very opposite; 
whence do they get this nature?" Inq. "This com- 
parison is good for nothing, and the allegations are 
useless : for it does not obtain with the flock ot 
Christ, as with a flock of sheep." 

Seeing that he rejected this, I asked him: "Is it 
not necessary that the children of God should be 
born of God, as John testifies? (John 1.13) and 
must they not be of such a nature and disposition 
as their Father and Lord?" Inq. " Yes, but why?" 



582 



MARTYRS MIRROR. 



Jac. "Because it is written that the Son of God was 
led as a lamb or sheep to the slaughter, and opened 
not his mouth; hence his children must be of 
such a nature, since they are born of God." Isaiah 
53:7; Luke 8:32. Inq. "This ! it had to come so." 
Jac. "Why?" Inq. "That the Scriptures might 
be fulfilled. ' ' Jac. ' ' Thus it must also be with regard 
to his children, in order that the Scripture may be 
fulfilled." Inq. "What Scripture?" Jac. "This: 
'If they have persecuted me, they will also per- 
secute you; remember the word that I said unto 
you, the servant is not greater than his lord.' " 
Inq . ' ' This he said to his apostles. ' ' Jac. ' ' I un- 
derstand it as having been spoken by him of all his 
children, and as having been written for our instruc- 
tion." Inq. "No, no, my son; you must under- 
stand that the apostles were sent to proclaim and 
preach the gospel to every creature, and the Lord 
predicted that much suffering should come upon 
them, and that they should be put to death; but 
after they had gained a prince to the faith, they had 
rest, and might well put to death the heretics in 
their country." Jac. "My lord, the Scriptures do 
not say this, nor can I conceive that it can be the 
nature of a lamb, to kill and devour a wolf; for you 
people say that you are the flock of Christ, and that 
we are ravening wolves, and you put us to death; 
this does not seem right to me. " 

Thereupon he laughingly asked me: "Jacques, 
was not Peter also a sheep of Christ?" Jac. "My 
lord, if he was chosen of God, he also belonged to 
the flock." Matt. 10:1. Inq. " Answer, yes or no." 
Jac. ' ' I believe that he was not only a sheep of the 
flock of Christ, but even a shepherd." Inq, "Well 
then, he, who was a sheep, killed two persons." 
Jac. "Whom?" Inq. "Ananias and his wife Sap- 
phira." Jac. "How did he kill them, seeing he had 
neither stick nor sword ? " was it not the Spirit of 
the Lord?" Inq. "Nevertheless, he did it." Jac. ! 
"My lord, do not give the glory to men, as though ; 
they could do this by their own power; for they j 
were killed through the Spirit of the Lord: more- 
over, it was not for such a cause as that for which 
you put people to death: but it was because they 
lied against the Holy Ghost. " Acts 3: 12; 5:3. Inq. \ 
"Well, Jacques, my son, this brings us no further; 
see that you consider the matter well, reform, and 
become converted to the faith of your fathers, for 
you are in error; hence believe as a good Christian 1 
is bound to believe, and do not attempt so many ! 
things." Jac. " Faith is the gift of God, says Paul." 
Eph. 2:8; Rom. 12:3; 1 Cor. 12:9. hiq. "Yes, j 
it is truly the gift of God." Jac. "Hence men can- j 
not give it." Inq. "Certainly not; we must pray 
to God for it. ' ' Jac. ' ' How comes it then, that they I 
want to compel me to believe, by threats of death?" 
Inq. "Time is given you, to become converted." 
Jac. "My lord, how much time? six, seven, or eight 
days, as I have seen in Brabant; can one change his 
faith so speedily ? ' ' Inq. ' ' I know nothing about 
Brabant, but here we give people six weeks at least, 
to see whether they will believe, when the word of j 
God has been presented to them." Jac. "Why do I 
you say, my lord, if they will believe it? You talk [ 
as though they could believe of their own accord, l 



and yet you say that faith is the gift of God. The 
apostles had heard the Lord Jesus, who was full of 
wisdom and truth, for two or three years, and yet 
they could not comprehend well, as you may gather 
from the two disciples who went to Emmaus. Luke 
24: 13. Paul also had heard the apostles and dis- 
ciples; yet he could not comprehend, but cast them 
into prison. Acts 9:1. But when it pleased God, 
he made manifest his will to them, at the time which 
he had prepared, and not at any man-appointed 
time." Inq. "That was because they had not yet 
this doctrine, and as it was in the beginning, they 
could not comprehend it. ' ' Jac. ' ' It was because 
it was not given them, or because they were not 
drawn by the Father (John 6: 44). Why do you 
not also wait until God does his will with us?" Inq. 
' ' You have heard for a long time, and time is still 
given you for consideration ; you have three weeks 
yet from this day, to consider the matter." Jac. 
' ' My lord, do you not mean that after three weeks 
I shall be put to death?" Inq. "You may turn yet 
in the meantime." Jac. " But if it be not given me, 
to understand differently, and I cannot comprehend 
otherwise, how shall I turn ? ' ' Inq. ' ' For this rea- 
son time is given you, in order to see whether God 
will not show you mercy that you may become con- 
verted." Jac. "My lord, I have in mind just now 
the children of Israel, who were besieged in the city 
of Bethulia, . and suffered from scarcity of water, so 
that their wives and children died for thirst, and 
they said: There is no hope from God for us any 
more; let us deliver the city into the hands of the 
enemies. Judith 7 : 23, etc. Thus you people also 
say: There is no more hope that he will turn; let us 
deliver him to death. And as Ozias, the ruler of the 
city, thinking to give good counsel, said to the in- 
habitants: Let us yet wait five days, and if within 
these five days there come no help from the Lord, 
we will deliver the city to our enemies. My lord, 
were they not sharply rebuked by a widow named 
Judith, who said to them: Who are ye that have 
tempted God this day, and stand instead of God 
among the children of men, and would comprehend 
his purpose," etc. Judith 8:12, etc. Inq. "This 
cannot be compared to your case." Jac. "My lord, 
it appears to me to be the same thing; for you peo- 
ple say that if no help comes from God within the 
time appointed us by you, we must be delivered 
to death, and according to what you say, we are 
damned to all the devils." Inq. "Jacques, there is 
no doubt about it." Jac. " But how do you expect, 
my lord, to escape God's judgment, since you thus 
send us away to damnation ? why do you not leave 
us in the hand of God until the end ? for as long 
as we live here, hope may always be entertained of 
reformation, seeing you think that we are damned; 
but after death there is no longer any hope. ' ' Inq. 
"I do not drive you to damnation; for I am not 
the one that judges you ; nor will I be guilty of 
your death." 

Jac. "My lord, when Susanna was unjustly con- 
demned to death, who bore the punishment, the 
judges, or the witnesses?" 

Inq. ' ' They that were guilty. ' ' 



MARTYRS MIRROR. 



583 



Jac. " My lord, the judges were rebuked by Daniel; 
but the witnesses were rebuked and punished." Inq. 
"Do you think that I am witness in your case? I 
have come here simply to instruct you. ' ' Jac . ' ' My 
lord, yet I regard you as the principal witness; for 
upon your testimony will the judges sentence me 
to death, or release me, since for this purpose you 
have been sent here, and appointed by the King." 
Inq. " I do not wish them to condemn you upon 
my testimony; nor do I want to judge." Jac. "My 
lord, when the judges will ask you in regard to me, 
what will you answer? will you not say that I am 
a heretic, and have deserved death ? ' ' Inq. ' ' No. ' ' 
Jac. "My lord, I pray you, what will you say?" 
Inq. ' ' That you are deceived, and seduced from the 
right way." Jac. "To be seduced, to err, or to 
be a heretic, my lord, appears to me to be all the 
same thing." Inq. "Well, my son, think not that 
I have come here to condemn you to death; for you 
will be sentenced only upon the confession which 
you made before the commissary; for, as regards 
myself, I do not wish them to sentence you upon 
my word, nor would J have anything to do with it. ' ' 
Jac. ' ' My lord, I have not followed my business so 
long, and sat in the council for seven or eight years, 
so that I should not know what this amounts to ; 
but the reason why I tell you this, is to warn you 
not to stain your hands with my blood; for I well 
know for what purpose you have been sent here. ' ' 
He now arose, and went away. The words just re- 
lated we frequently had together afterwards. 

On Monday, the 7th of February, 1558. I was 
again summoned before the same inquisitor. When 
I appeared before him, he saluted me, and asked: 
"How are you; have you the fever yet?" Jac. "I 
am well, the Lord be praised for it; the fever left 
me three weeks ago, or thereabouts." Inq. "How 
are you at ease in your conscience ? ' ' Jac. ' ' Very 
well, the Lord be praised for it." 

He then made a long speech, too long to be 
briefly related, the sum and substance of which was, 
that he entreated me very much, that I should re- 
turn to the holy Catholic church, and believe as 
becomes a good Christian, without investigating 
such high things, and wanting to be so wise. There- 
upon I replied : "I investigate nothing but what I 
am permitted to believe; and I am well content, 
simply to believe that which a good Christian is 
bound to believe." Sir. 3:21. Inq. "You indeed 
say that you want to believe as a good Christian, 
and yet you have a heretical faith." Jac. "I have 
no such faith; but my faith is founded only upon 
the pure word of God; and if you were content with 
the word of God, you would also be satisfied with 
.my faith." Inq. "True, you quote the word of 
God; but in your heart you understand differently." 
Jac. "As we believe, so speak we; and since we ad- 
duce to yOu the Scriptures, which are the word of 
God, for a testimony of our faith, why are you not 
satisfied with it? for it belongs to God alone, and 
not to men to search the heart. " Inq. "What then 
do you believe concerning Jesus Christ ; whence 
did he take his flesh?" Jac. "Do the Scriptures 
teach you that you must ask me this?" Inq. "Be- 
cause Menno says that he brought his flesh from 



heaven." Jac. "I have not heard him say this." 
Inq. " Yet he believes it. " Jac. " Menno's belief is 
that the Word was made flesh, according to the 
testimony of John 1:14, or as the text in your Tes- 
tament reads: became fleshy Inq. "What do you 
believe concerning it?" Jac. " I believe that Christ 
J is the Son of the living God. ' ' Inq. ' ' Whence did 
I he take his flesh ? ' ' Jac. " I do not know, except 
that he is born of the Father." Inq. "Do you not 
believe that he took his flesh in the womb of the 
virgin Mary ? ' ' Jac. ' ' My lord, if you can prove to 
me that Jesus and his apostles compelled any one to 
confess this, I will also confess it to you; for when 
Peter confessed Christ, that he was the Son of the 
living God, Christ did not ask him, of whom he 
was made, but said that upon this rock he should 
build his church. Matt. 16:18. Again, when Can- 
dace's eunuch said to Philip, that he believed that 
Jesus Christ was the Son of God, and desired to be 
baptized upon this faith, Philip was satisfied, with- 
out inquiring as to whence he had taken his flesh." 
Acts 8:36. Inq. "It was not necessary at that time 
j to make such inquiry, since no difficulty existed yet 
concerning the matter." Jac. "What need is there 
now?" Inq. "Because there are so many heretics." 
Jac. "There were enough heretics also in the days 
of the apostles; but the reason is this, that Satan 
always causes some vain controversy, to corrupt 
men's understanding, and to draw them into error." 
Inq. "Then you will not confess that he took his 
flesh and blood in the virgin?" Jac. "I will not 
investigate that which is above my understanding, 
namely, whereof the Son of God was made; for this 
was a miraculous work. However, that you may 
not think me a heretic, I confess him to be the Son 
of God in every manner, in power and might, in 
spirit, in flesh and blood, begotten of the own sub- 
stance of one only Father, namely, the eternal God, 
as the Scriptures testify to us; who was with the 
Father from eternity ; and when the time of the 
promise was fulfilled, the eternal Word became 
flesh, and was conceived in a virgin, of the Holy 
Ghost, and born of said virgin Mary. " Inq. "He 
assumed his flesh from, and was made of, our flesh; 
will you say nothing with regard to this?" Jac. "I 
am satisfied with believing in regard to it according 
to the Scriptures, without further investigation." 
Inq. ' ' Do not the Scriptures say that he took upon 
him our flesh ? ' ' Jac. ' ' I have never read it, and I 
do not wish to dispute further; besides, you said 
that you would not dispute about it; why then do 
you ask me so much concerning it?" Inq. "In 
order to see whether your faith is not like the faith 
of Menno Simon." Jac. "You have heard that I do 
not receive the testimony of men, as a foundation 
for my faith." 

Perceiving that he could get nothing else out of 
me, he asked me: "What is your determination?" 
Jac. "I have declared my faith to you, and there- 
upon I have made my determination, until the con- 
trary be proven to me." Inq. "I have proven it to 
you sufficiently ; but you will believe nothing but 
your fancy and obstinacy, and have forsaken the 
holy church." Jac. "My lord, I have not forsaken 
the holy church ; for if I had recognized your 



584 



MARTYRS MIRROR. 



church as the holy church, I should not have for- 
saken it, to join another." Inq. "Nevertheless, 
though Satan has thus deceived you, and you think 
that we are not the holy church, yet it is the same 
that it has always been from the times of the apos- 
tles, and been maintained through the holy teach- 
ers until the present time." Jac. "If it is the same 
church which existed at the time of the apostles, it 
must have the same or like bishops and pastors 
as were then." Inq. "Yes, and so we have." 
Jac. "Well then, my lord, show me in your whole 
church only one bishop or pastor who is blameless 
in doctrine and life, even as Paul, or Timothy, or 
Titus, and I will follow him with all my heart." 
Inq. "Have you such pastors among you?" Jac. 
"My lord, you say that we are Satan's congrega- 
tion, and that your church is the same which was 
in the time of the apostles; hence show me those 
people, whereby I may know them." Inq. "Where 
do you think to find such? for they had the Holy 
Ghost, who is not given now." Jac. "Not! How 
comes it then, that Paul says that he that has not 
the Spirit of God, is none of his?" Rom. 8:9. 
Inq. " This has another meaning. " Jac. " My lord, 
what meaning?" Inq. "He there speaks of those 
who do not walk after the Spirit." Jac. "Well, for 
what else do I ask you, than for bishops and pas- 
tors who walk and are led by the Spirit of God, 
who are holy, just, vigilant, and blameless in the 
doctrine, in life and conversation, as Paul teaches 
that they must be." Inq. "I could easily name 
such bishops or pastors as are blameless, but you 
do not know them." Jac. "Where are they?" 
Inq. "In Italy and in Spain." Jac. "Is the church 
of God there, and not here?" Inq. "There is also 
a cardinal or bishop in England, who truly is a man 
blameless in doctrine and conversation." Jac. "My 
lord, pray release me from these chains, and let me 
go, and I shall use all diligence to get to him, to 
see whether it is true." 

He laughingly replied: "No, no; you must be- 
lieve what is told you. ' ' Jac. ' ' My lord, it is written : 
Cursed be the man that trusteth in man. Jer. 17:5. 
Shall I depend upon your word alone?" Inq. "Do 
you think that I lie? " Jac. "I do not say that: but 
I want to see it first before I believe it." Inq. "Yes, 
yes, but you cannot now." Jac. "Since I cannot 
see it, I cannot believe it either." Inq. "Why will 
you pay so much attention to their conversation, 
seeing they have the doctrine of the apostles?" 
Jac. ' ' This is yet to be proven to me, and it would 
be difficult for you to prove to me by the Script- 
ures, that they have the doctrine of the apostles." 
Inq. " Nevertheless they have it; but you are hard- 
ened, and cannot comprehend it." Jac. "This as- 
sertion lacks the support of the Scriptures, and if 
they are trees from the roots of the apostles, show 
me the fruits, that I may know them." Inq. "Can 
you then know the faith by the works, whether it is 
good or bad." Jac. "My lord, our Master has 
taught us that we shall know the false prophets by 
their fruits (Matt. 7:16); for when we find grapes 
on the vine, we dare not say, like you people do, 
that we have plucked them from thorns," 



He laughingly said to me : "Do we say that ? ' ' 
Jac. "Do you not? do you not say we are evil, vile 
and useless trees, that must be cast into the fire? 
And yet you have confessed to me, that our fruits 
are good, but that it is our faith." Inq. "It is 
true, you do good works before men ; but the in- 
ward is good for nothing, for your faith is not 
good. ' ' Jac. ' ' Our works spring from our faith ; 
the vessel cannot give forth anything but what is in 
it ; hence the Lord calls those a generation of vipers, 
who confessed that the fruit was good, and the tree 
corrupt, saying: 'Either make the tree good, and 
his fruit good ; or else make the tree corrupt, and 
his fruit corrupt. Luke 6 :4s; Matt. 12:34. ^ n 9- 
"Therefore you would say that our bishops and 
pastors can have no good faith, unless their works 
are good. ' ' Jac. ' ' My lord, I can answer with Paul : 
'They profess that they know God; but in works 
they deny him, being abominable, and disobedient, 
and unto every good work reprobate' (Tit. 1 : 16); 
and such pastors I will not follow." Inq. "No, no, 
Jacques, they are not so abominable as you think, 
though they are also sinners, even as we all are." 
Jac. "My lord, you know better than you say; for 
I should be ashamed to discover the shameful acts 
of this people, who boast of being the light and salt 
of the earth, and the leaders of the blind and igno- 
rant." Inq. "What shameful acts? tell me freely." 
Jac. "My lord, since you desire me to tell you, you 
, know very well yourself, what unnatural whoredom, 
; too shameful to mention, such as was committed by 
i Sodom and Gomorrah, those of Rome commit, 
namely, the Pope, who boasts of being a holy man, 
and God upon earth, and the cardinals and bishops 
that are there ; to say nothing of the pride, pomp 
and wickedness of which these holy people are 
guilty." Inq. "It is true, that there are some who 
commit great abomination before God, so that it is 
abominable of some ; but, Jacques, we must not con- 
demn the good on account of the bad ; they are not 
all bad ; there are also some that are righteous. ' ' 
Jac. ' ' I believe that the righteous are thinly sown ; 
for from my youth I have lived mostly among 
I priests, canons and monks, and it were a shame to 
\ relate the abounding wickedness which I have seen 
J there." Inq. "My son, not all, not all." Jac. "My 
j lord, so far as I have ever seen and known, I do 
not know that I have seen a single one walk after 
' the rule prescribed to a bishop or pastor, even as 
: you know better yourself what occurred two or 
; three weeks ago in this city of N. in the convent 
! of the Jacobines." 

The monks or Jacobines had driven their prior 
out of the convent, because he had reproved them 
for their licentiousness and wickedness. 

Inq. "Jacques, though there have been wicked 
popes, cardinals, bishops, priests, and monks, there 
have, on the other hand, also been good ones ; do 
you not know that the good grain is not without 
chaff? No, no, there are good grains and good pas- 
tors, though you do not know them." Jac. "Show 
me then but a single upright pastor, such as I de- 
manded of you, according to the Scriptures, and I 
will follow him." Inq. "Though I should name 
them to you, you do not know them any way, and 



MARTYRS MIRROR. 



585 



will not believe me ; but even if it were true, namely, 
that they are wicked, yet they have the true faith." 
Jac. ' ' I hold to the testimony of Paul, that light 
has no communion with darkness." 2 Cor. 6:14. 
Inq. "Do you mean to say then, that a man who 
commits evil works cannot have the true faith?" 
Jac. "If a man that has received knowledge, yield 
himself to the commission of wickedness, his faith 
will not last long, or will soon be darkened." 
Inq. "Who has told you this?" Jac. "Paul writes 
to the Romans, that some held the truth in un- 
righteousness, since that which might be known 
of God, God had showed them ; and though they 
knew God, they glorified him not as God, neither 
were thankful ; wherefore God gave them up to the 
lusts of their hearts, filled with darkness." Romans 
1 : 18. Inq. "Paul speaks there of the philosophers, 
who turned to the heavens, stars, planets, etc., for 
guidance." Jac. "That is all the same to me, of 
whom he speaks, philosophers or others ; but Paul 
shows that through their works and ingratitude 
their hearts were filled with darkness. Moreover, he 
also says : ' Because they received not the love of 
the truth, that they might be saved, . . . .for this 
cause God shall send them strong delusion;' which 
also came to pass. ' ' 2 Thess. 2:10, 11. Inq . ' ' Did 
not Judas Iscariot commit a wicked work in deliv- 
ering up the Son of God ? ' ' Jac. ' ' The Scripture 
says that it would have been better, if he had not 
been born." Matt. 26:24. Inq- " Yet he had a true 
faith ; what do you say to this ? ' ' Jac. ' ' Had he a 
true faith before or afterwards ? ' ' Inq. ' ' Before 
and also afterwards, though he was a thief. ' ' Jac. 
' ' Though his heart was wicked, yet his walk was 
good, so that they did not dare think that it was 
he who should commit the deed, but all asked : ' Is it 
I? is it I?'" Mark 14: 19. Inq. " Look also at De- 
mas, did he not have the true faith ? Yet his heart 
was bound up in things of this world ; nevertheless, 
Paul regarded him as a brother." Col. 4: 14. Jac. 
"It is true that Paul regarded him for a time as a 
brother and companion in the work of the Lord ; 
but after he said that Demas had forsaken him, 
having loved this present world, and no longer calls 
him a brother or companion." 2 Tim. 4 : 10. Inq. 
"That you do not know." Jac. "The Scriptures 
say nothing about it" Inq. "That proves nothing 
either way; you must believe that a sinful man can 
have the faith and the Gospel ; do you think that we 
must therefore not hear him, and believe his word ? " 
Jac. "My lord, wherein do you reprove Paul of sin, 
after he had received the knowledge of the truth ? ' ' 
Inq. " Is it not written : ' He that saith that he hath 
no sin, maketh God a liar?'" ijohn 1 : 10. Jac. 
' ' True, but it is also written in the same epistle : 
'Whosoever is born of God doth not commit sin ; 
for his seed remaineth in him : and he cannot sin 
because he is born of God. ' 1 John 3 : 9. And Paul 
said : ' How shall we, that are dead to sin, live unto 
sin'" Rom. 6:2. Inq. "Paul there simply asks a 
question ; but do you therefore think that he did 
not sin?" Jac. "You know that Paul said that 
Christ was living in him ; did Christ then commit 
sin? Gal. 2: 20. He also exhorts the Corinthians, 
to follow him, even as he had followed Christ, and 



calls God and men to witnesses, how holily and 
justly, and unblamablyhe had walked among them. 
1 Cor. 11 : 1; 1 Thess. 2 : 10. Of what sin then, my 
lord, will you accuse Paul?" Inq. "Nevertheless, 
he was a sinner; this you certainly cannot deny." 
Jac. "I do not want to deny it; for he says him- 
self, that he was the chief of sinners, blasphemers 
and persecutors while in unbelief, but not after he 
had received the knowledge [of the truth]. 1 Tim- 
othy 1:15. Well then ; but what I ask you for, are 
pastors that are blameless in life, doctrine and con- 
versation ; for I well know that all men are born in 
sin ; but he that abideth in sin, hath not known 
God." Ps. 51 : 5; 1 John 3 : 6. Inq. "You must not 
thus understand the passage ; for a sinful man does 
have knowledge of God. ' ' Jac. ' ' Yes, with the 
mouth ; or it would not be true what the apostle 
Peter has said, that he that has not the fear of God, 
and brotherly and living love, is blind, and gropes 
with the hand for the way. Tit. 1 : 16; 2 Pet. 1 :g. 
Inq. "No, he says that he is like the blind." Jac. 
"My lord, with your permission, he says that such 
a blind man gropes for the way, which is a sign that 
he has not found it ; now, shall I follow such peo- 
ple?" Inq. "YourMenno, is he so just, holy and 
blameless ? ' ' Jac. ' ' I have not had sufficient inter- 
course with him, to find anything blamable in 
him." I?iq. " With whom then have you had your 
intercourse? can nothing be said of your teacher? is 
he' unblamable ? " Jac. "My lord, can you pro- 
duce anything against him, or accuse him of any- 
thing?" Inq. "I do not know the rascal." Jac. 
"Then do not defame him ;' for you would find it a 
difficult task to prove that he is what you call him." 
Inq. "This would not be difficult for me to do; 
for he has seduced enough people to be called 
this." Jac. "My lord, take care that you are not 
yourself one who seduces the people .' ' Inq. " Is he 
not a native of a certain village in Zealand?" He 
named the village, but I have forgotten it. Jac. " I 
do not know where he was born." Inq. "What 
kind of a looking man was he? what sort of beard 
and clothes did he have? " Jac. '-' My lord, you are 
certainly inquiring very diligently for him ; I think 
you would like to betray him ; do you know no 
other way, my lord ? ' ' Inq. ' ' I wish him no harm. ' ' 
Jac. "I hear that you say so; nevertheless, you 
would like to have him here in my place, would 
you not, my lord ? ' ' Inq. ' ' Yes, if he would be- 
come converted." Jac. "And if he would not be 
converted to your views, would you not place him 
to the stake ? ' ' Inq. ' ' I should leave this to the 
Judge." Jac. "Well, would you not then wish him 
harm ? would you want to have this done to you ? ' ' 
Perceiving that he could not answer me, and that 
two or three persons were listening at the door, be- 
sides the jailer, who is always with the prisoners, he 
commenced to give me a long talk, saying that I 
must not inquire so deeply into the Scriptures, but 
suffer myself to be instructed by those more learned 
than I, and that I must believe that a sinful man, of 
wicked life could have the faith as well as another, 
and that I must hear his words, but not do after his 
works. Jac. ' ' Must I believe this by the Scriptures, 
or without the Scriptures?" Inq. " J have proven 



586 



MARTYRS MIRROR. 



it to you by the Scriptures. ' ' Jac. ' ' By what Script- 
ures?" Inq. "By the cases of Judas and Demas, 
who had faith, and yet were wicked of life." Jac. 
' ' My lord, it appears to me that our words are mere 
child's play; have I not replied to this, and proven 
to you, that it becomes us not to take those who 
have apostatized from the faith for leaders and 
pastors?" Inq. "Where do you expect to find 
blameless pastors such as you demand ? do you not 
see that the world is full of knavery ? ' ' Jac. ' ' If you 
do not know any, I know some, and such I will 
follow." Inq. " Where are they ? " Jac. "They are 
unknown to you; do you not know that when the 
prophet thought that all the righteous in Israel had 
been slain by Ahab and Jezebel, the Lord said that 
there were seven thousand left yet, who had not 
bowed their knees unto the idol Baal." i Kings 
19: 10. Inq. " It was because of the persecution rag- 
ing at that time, that they were so scattered." Jac. 
"Thus it is yet at the present day on account of 
persecution, that they are scattered, and unknown 
to the world. Inq. "But must you for a Menno, or 
any other single individual, who seem to lead a good 
life, must you therefore follow him, and forsake all 
the other bishops and pastors, who do not walk just 
as uprightly ? " Jac. "My lord, do you think that 
if Ahab, the King of Israel had forsaken the coun- 
sel of the four hundred prophets, and followed the 
single advice of poor Micaiah, he would have done 
amiss?" Inq. "Certainly not; for Micaiah was a 
prophet of God." Jac. "Did not the others say 
that they were too? and did they not smite poor 
Micaiah on the cheek, because he prophesied against 
them, and say to him: 'Do you think that the 
Spirit]of God has departed from us ? ' " Inq. ' ' They 
boasted of the Holy Spirit, but falsely; for they did 
not have him ? ' ' Jac. ' ' Ahab did not know that; for 
because Micaiah had alone prophesied against the 
four hundred prophets, the poor man of God was 
cast into prison on scanty bread and water, till Ahab 
should return from the battle at Ramoth-gilead; but 
he found that the counsel of the four hundred proph- 
ets cost him his life, as Micaiah had foretold him." 
Inq. "The events recorded in these passages oc- 
curred in former times. ' ' Jac. ' ' Paul says that all 
was written for our learning; and the same things 
still happen] at the present day." Rom, 15:4 Inq. 
"Well then, then you will not hear or follow any ! 
pastors, except they practice what they teach?" 
Jac. "No; for it is written: 'The light of the body 
is the eye; if thine eye be evil, thy whole body shall 
be full of darkness. ' ' ' Matt. 6 : 22. Inq. ' ' Then you ! 
will not follow the advice of Jesus Christ, namely, 
to do after their words, and not after their works." 
Jac. "To whom does he say this?" Inq. "To his 
disciples." Jac. " Of whom does he say it?" Inq. 
"Jesus Christ says: 'The scribes and the Pharisees 
sit on Moses' seat: all therefore whatsoever they bid 
you observe, that observe and do; but do not ye 
after their works.'" Matt. 23:1,2. Jac. "What I 
kind of a seat wasjt, wooden or stone?" Inq. "It 
was the seat that was there. ' ' Jac. ' ' How could so j 
many people sit in one seat ? was it so large ? or was | 
it not the law Christ alluded to?" Inq. "It is the 
same thing, the law which they proclaimed." Jac. I 



"The law was a command of God, and not of men, 
and when Christ said this, he did not choose them 
to feed or lead his flock." Inq. "When he said: 
Do after their words, and not after their works, did 
he not appoint them pastors?" Jac. "Have you not 
read what the Lord says: 'Except your righteous- 
ness shall exceed the righteousness of the scribes 
and Pharisees, ye shall in no case enter into the 
kingdom of heaven. ' Matt. 5 : 20. Behold, here they 
are already excluded; how then shall they lead 
others?" Inq. "Do only after their words." Jac. 
' ' Have you no other pastors among you, to pro- 
claim the word of God, than such scribes and Phar- 
isees, whom God has threatened with so many 
curses? Dues not the prophet say: Blessed is the 
man that has not sat among the ungodly? Ps. 1:1. 
And Christ admonishes us to beware of their leaven .' ' 
Matt. 16:6. Inq. "You must not understand it 
thus, but believe that an ungodly man can indeed 
speak good things. " Jac. " It is written: 'Praise is 
not seemly in the mouth of the ungodly, because 
they are not sent of God.' Sir. 15:9. 'And how 
shall they preach, except they be sent?' Romans 
10:15. S nt }- "^ i s true, it is not seemly, but he 
does not say that it is not good." Jac. "If it is not 
seemly, then it is not acceptable; for what repent- 
ance can an impenitent man proclaim? For, if a 
thief admonish his companion not to steal any more, 
will his word have any effect? will not his compan- 
ion say: If it is wrong to do it, why do you do it 
yourself. Rom. 2:21. Ye hypocrites, cast out the 
beam out of your own eyes, and then shall you see 
clearly the dust in my eyes. " Matt. 7:5. Inq. "You 
pervert every Scripture into the contrary, according 
to your own notion and understanding; you must not 
build upon yourself so much, but subject your un- 
derstanding to the understanding of those that are 
wiser than you are." Jac. "My lord, I always 
speak, with your permission, that if anything better 
is proven to me, I will follow it." 

He arose and said: "It is time for me to go; see 
that you consider the matter well, and pray dili- 
gently to God." Jac. " I know of nothing to con- 
sider, since you cannot prove to me anything differ- 
ent." Inq. "What should I prove to you?" Jac. 
" I have asked you to show to me what pastors I 
must follow, and whether they are such as the 
Scriptures decree that they ought to be in life, doc- 
trine and conversation. ' ' Inq. ' ' Follow those whom 
your parents followed. ' ' Thereupon he left me. 

Here I finished writing, because I was finally sur- 
prised by many persons and gainsayers. 

This confession of Jacques was translated from the 
French into the Dutch. 



Blessed are they which are persecuted for right- 
eousness' sake: for theirs is the kingdom of heaven. 
Blessed are ye, when men shall revile you, and per- 
secute you, and shall say all manner of evil against 
you falsely, for my sake. Rejoice, and be exceed- 
ing glad; for great is your reward in heaven; for so 
persecuted they the prophets which were before 
you. Matt. 5: 11, 12. 



MARTYRS MIRROR. 



587 



HOW JACQUES D AUCHY WAS BETRAYED, APPRE- 
HENDED, AND FELL INTO THE HANDS OF THE 
TYRANTS, AND WITH WHAT PUNISHMENT 
THE RIGHTEOUS GOD VISITED THIS 
TYRANT AND TRAITOR — A MEMO- 
RABLE AND INSTRUCTIVE EX- 
AMPLE TO ALL TYRANTS 
AND TRAITORS. 

There was a councilor at Harlingen, by the name 
of Mr. de Wael, who very diligently sought Jacques, 
addressed him in a friendly manner, and invited him 
to his house, saying that he had a letter for him. 
When Jacques arrived there, he cordially welcomed 
him, and urged him much to be his guest, seeming 
to be kindled with great love for old acquaintance' 
sake. When he learned that Jacques could not stay, 
he, with friendly words, but the heart of a Judas, 
asked him to come again, and bring of his wares 
and work with him, ostensibly for the purpose of 
buying of him, Jacques being a peddler. In the 
meantime he secretly sent a messenger to Leeuwar- 
den, to the council, for a commissary and a bailiff. 
When Jacques came again to him, he affably greeted 
him, sending in the meantime for the bailiff. When 
the latter arrived, the traitor malignantly said : 
" Apprehend him, behold, this is the man. " Thus 
they handled him with great severity, saying ; 
"Hold still," and searched him all over. 

Then Jacques said : " O my lord, what have you 
done, that you have thus betrayed me, who trusted 
you with my life and all my property ? why do you 
seek my life, and thirst thus for my blood?" He 
replied: "Be content and suffer yourself to be 
bound: you must go with me to the prison." He 
said he had to do this, to fulfill his oath, and read to 
Jacques his cruel, tyrannous mandate. He also made 
very strict inquiry for four other men. Jacques re- 
plied that he would not betray or deceive any one, 
but if he had aught against him, or had heard any 
one complain of him, he should tell him of it. The 
traitor replied that he had not heard anything of the 
kind, and that he was not apprehended on account 
of any crime, but simply because he had adhered to 
heresy; he, moreover, asked him whether he was 
not an Anabaptist. Jacques denied having adhered 
to heresy, and being an Anabaptist, saying that he 
had received but one baptism, according to the word 
of the Lord, upon his faith. When asked concerning 
the Roman church, Jacques replied that it was not 
of God. Upon this the traitor was seen to sigh 
deeply, his countenance simulating great sorrow as j 
he said : " Oh ! Jacques, must you fall into my l 
hands ?' ' Jacques replied : " My lord, I had placed ; 
confidence in you, on account of our old acquaint- 
ance, and because I had intercourse with you so 
long; but I will gladly- and from my heart forgive 
you for this, and it is my earnest desire that the 
Lord may have mercy upon you." He thanked [ 
Jacques for this favor, opining that in this he had | 
not sinned before God, since he had to act accord- 
ing to his oath. Jacques said: "Do you consider 
this transaction right before God and men ? the time ! 



will come when you will find it otherwise. ' ' Wisdom 
5:2. He then sent Jacques into the room and said 
to him : "You will be examined at Leeuwarden con- 
cerning your faith and doctrine." While Jacques 
was imprisoned there, his wife came to him, upon 
which this friend of God was filled with great sorrow 
and anxiety, beholding her in such exceeding grief 
since she was also pregnant. The turnkey thrust 
her from him with great cruelty, but many of the 
bystanders most heartily wept with her, and en- 
treated the turnkey, saying: "O let her go to him;" 
but it could not last long. Jacques said to her : " O 
my beloved, go home, and comfort yourself in the 
Lord; for I am imprisoned here for the word of 
God; and it will tend neither to your shame nor dis- 
grace, since I have injured no one." She said : 
"May the Lord strengthen you in the truth; for 
after this conflict there is prepared for you an eter- 
nal crown. O that I could die with you, and inherit 
that blissful life with you, then my heart would re- 
joice." Jacques said : "O sister in the Lord, let not 
this grieve you, though I must go a little before 
you; it is the Lord's will." The turnkey could not 
bear this, but said : " Begone, quick !" Thereupon 
Jacques entreated him, saying : " O let us alone 
with God for a little while." And thus these two 
dear lambs were separated, but hope to meet again 
at the resurrection of the just, where wailing and 
parting will be heard no more forever. Philip. 3:11; 
Rev. 7:17; 21:4; Is. 25:8. . 

Having, through the grace of God, undergone 
and endured manifold assaults, by way of numerous 
examinations and threats from the bloodthirsty, he 
died in great steadfastness for the testimony of Jesus. 
He was not put to death at the place of execution, 
but secretly murdered by night. Until quite recently 
trustworthy persons were still living, who early in 
the morning, after the night in the forepart of which 
he had been murdered, saw him in his leather clothes, 
lying dead in his blood. He now rests under the 
altar of Jesus, awaiting, with God's chosen, a blessed 
resurrection and eternal life. 

The abovementioned traitor, Mr. de Wael, was 
not long after this deed most severely smitten by 
God in punishment for his murderous treachery, in 
consequence of which he departed out of this world 
in a most awful manner, as a solemn and significant 
warning to all that are inclined to follow his example 
in this respect; for he was soon driven from 
Leeuwarden, with great reproach and ignominy 
from the common people, so that the boatman, who 
was to convey him away, was with him in danger of 
his life, so that he begged most urgently that his 
life might be spared; for the traitor was most un- 
mercifully pelted with stones by the common people 
and the children, and ignominiously reproached for 
his treachery, being called a Judas, rogue, miscreant 
and arch - heretic. To his great disgrace ajid re- 
proach they sang of him the following verses, which 
had been composed by Jacques : 

" He said : I had to find you — 

Now from my oath I'm free; 
Submit and let us bind you; 

To prison go with me." 



588 



MARTYRS MIRROR. 



And also : 

"And is it right your dealing, 

Before the Lord and men ? 
The time is surely coming 

When you will doubtless ken," etc. 

God the Lord had also punished him with severe 
leprosy, with which he was likewise most ignomin- 
iously taunted. Whenever they had sang a stanza 
of said hymn, they would derisively exclaim : ' ' You 
leprous Judas and treacherous rogue, do you ken it 
now?" The stones increased the longer the more, 
so that the boatman who was to convey him away, 
saw his own life imperiled, and cried out that he 
had to convey him off by order of the lord. Thus he 
was driven from Leeuwarden with great disgrace 
and ignominy, and had to roam about from place to 
place, an object of scorn and contempt, until he was 
finally consumed by leprosy, and, like Antioch and 
Herod, died a terrible and premature death, an ex- 
ample to all his followers. 2 Mace. 9:9; Acts 12:23. 
The reports among the common people concerning 
this matter, are of a still much more horrible nature, 
than the account we have given here. 



CONFESSION OF A WOMAN CALLED CLAESKEN, WHO 

LAID DOWN HER LIFE FOR THE TESTIMONY 

OF JESUS, A. D- 1559. 

Questions and answers between the commissary and \ 

Claesken. 

The commissary first interrogated me concerning j 
my name, the place I was from, my age, and other 
like things. He then asked me: "Are you bap- j 
tized?" Claesken. "Yes." Com. " Who baptized j 
you?" C7. "Jelis of Aix-la-Chapelle." Com. "The j 
deceiver; he himself has renounced his belief. How 1 
did he do when he baptized you?" CI. "He bap- ' 
tized me in the name of the Father, the Son, and 
the Holy Ghost." Com. "Where did you receive 
baptism?" CI. "AtWorkum, in the field." Com. \ 
"Were there others present?" CI. "Yes." Com. 
" Who were they ? " CI. "I have forgotten." Com. \ 
"What brought you there?" CI. "I have for- 
gotten." 

I could truthfully give this answer both times. 

Com. "Are your children not baptized?" CI. j 
' ' My youngest two are not. ' ' Com. ' ' Why did you ! 
not have your children baptized ? " CI. " Because ] 
I was satisfied with them as the Lord had given 
them to-me.^' Com. "Why were you so satisfied 1 
with Abraham and Sicke, and not with Douwe; 
you had Douwe baptized ? " CI. "I did not know 
it then." Com. "What did you not know then?" 
CI. "What I know now." Com. "What do you 
know now?" CI. "What the Lord has given me 
to know." Com. "What has the Lord given you 
to know? " CI. "That I cannot find it in the Script- 
ures, that this ought to be. ' ' Com. ' ' ' How long 
have you not been to church?" CI. "Not for nine 
or ten years," 



These are the questions which he put to me; but 
he used far more words, and when I did not readily 
answer him, he said that I had a dumb devil in me, 
that the devil transformed himself into an angel of 
light in us, and that we were all heretics. He then 
read to me the articles I had confessed, and said it 
should come before the lords, and that if I desired 
it, he would write it differently. I replied: "You 
need not change anything. ' ' 

Questions and answers between the inquisitor and 
Claesken. 

Inquisitor. "Why did you have yourself bap- 
tized?" Claesken. " The Scriptures speak of a new 
life. John first calls to repentance, Christ himself 
also, and afterwards the apostles; they taught the 
people to repent and reform, and then to be bap- 
tized. Thus did I repent and reform, and was bap- 
tized." Against this he did not say much. Inq. 
' ' Why did you not have your children baptized ? ' ' 
CI. "I cannot find in the Scriptures that this ought 
to be." Inq. "David says: 'I was shapen in in- 
iquity, and in sin did my mother conceive me.' 
Ps. 51 : 5. Since children are born with original sin, 
they must be baptized, if they are to be saved." 
CI. '.' If a man can be saved by an external sign, 
then Christ has died in vain." Inq. "It is written, 
John 3 : 5, that we must be born again, of water and 
of the Spirit; hence, children must be baptized." 
CI. "Christ does not say this to children, but to 
the adult; therefore did I become regenerated. We 
know that the children are in the hands of the Lord. 
The Lord said: 'Suffer little children to come unto 
me; for of such is the kingdom of heaven." Mat- 
thew 19: 14. Inq. "The household of Stephanas was 
baptized, which probably also included children." 
1 Cor. 1 : 16. CI. "We do not depend on proba- 
bilities; we have the certain assurance." He did not 
say much against this either. Inq. "What do you 
think of the holv church?" CI. "I think much of 
it." Inq. "Why then do you not go to church?" 
CI. "I think nothing of your church-going.' ' Inq. 
" Do you believe that God is Almighty ? " CI. " Yes, 
I believe this. ' ' Inq. ' ' Do you then also believe that 
Christ consecrates himself, and is present in the 
bread? Paul says: 'The bread which we break, is 
it not the communion of the body of Christ? And 
the cup which we bless, is it not the communion of 
the blood of Christ?"' 1 Cor. 10:16. CI. "I well 
know what Paul says, and believe it, too." Inq. 
"Christ said: 'Take, eat; this is my body;' and 
Paul likewise." Matt. 26:26; 1 Cor. 11:24. CI. "I 
well know what Christ and Paul say, and thus I be- 
lieve." Inq. "Do you believe that Christ conse- 
crates himself, and is present in the bread ? " CI. 
"Christ sitteth at the right hand of his Father; he 
does not come under men's teeth." Inq. "If you 
continue in this belief, you will have to go into the 
abyss of hell forever. It is what all heretics say. 
Jelis of Aix-la-Chapelle has deceived you; he him- 
self has renounced his belief, because he saw that 
he had erred." CI. "I do not depend on Jelis, or 
any other man, but only on Christ; he is our foun- 
dation, upon whom we have built ourselves, even 



MARTYRS MIRROR, 



580 



as Christ teaches us in his Gospel: Whosoever hear- 
eth my words, and doeth them, I will liken him 
unto a wise man, who built his house upon a rock; 
and though storms come, and beat against the 
house, yet it will not fall. Matt. 7 : 24. These now 
are the storms that beat against our house ; but 
Christ is our stronghold, and he will preserve us." 
Inq. "You do not understand it; there are many 
other writings, of which you know nothing." CI. 
"We need no other writings than the holy Gospel, 
which Christ himself, with his blessed mouth, has 
spoken to us, and sealed with his blood; if we can 
observe that, we shall be saved. ' ' Inq. ' ' You should 
suffer yourself to be instructed ; the holy fathers 
instituted churching* fifteen hundred years ago." 
CI. "The holy fathers did not have this holiness; 
these are human commandments and institutions. 
Neither did the apostles practice this holiness ; I 
never read it." Inq. "Are you wiser than the holy 
church ? " CI. " I do not wish to do anything against 
the holy church ; I have yielded myself to the obedi- 
ence of the holy church." Inq. "You should think: 
Do I know better than the holy fathers fifteen hun- 
dred years ago? You should think that you are 
simple." CI. "Though I am simple before men, 
I am not simple in the knowledge of the Lord. Do 
you not know that the Lord thanked his Father, 
that he had hid these things from the wise and 
prudent, and had revealed them to the simple and 
unto babes?" Matt. 11 : 25. 

At one time there were also two monks with him, 
who were to instruct me. They had but little to 
say, only that we were people of corrupt minds, 
reprobate concerning the faith, ever learning, and 
never able to come to the knowledge of the truth. 
1 Tim. 6:5; 2 Tim. 3:7, 8. I replied: "When the 
day of the Lord will come, you will find it to be 
otherwise; take heed lest you then be of those who 
will say: 'These are they whom we had in derision; 
behold, how they are now numbered^ among the 
children of God, and their lot is among the saints.' 
Wis. 5:3, 5. Then they said: "Behold, she judges 
us." I replied: "I do not judge you; but I tell you 
to take heed unto yourselves. Now our life is ac- 
counted madness, and our end to be without honor; 
but when the day of the Lord comes, it will be 
found quite different. ' ' The sum of the matter was, 
that I had a devil, and was deceived. I said: "Is 
Christ then a deceiver?" He replied: "No; Christ 
is no deceiver." I said: "Then I am not deceived; 
I neither seek nor desire anything else than to fear 
the Lord with all my heart, and (knowingly) not 
to transgress one tittle of his commandments." 
After he had talked to me still further, he said: 
" I can tell you nothing else; you may consider the 
matter." I replied: "I need not consider it other- 
wise; I know full well that I hold the truth." 

When I came before him again, he said: "Claes- 
ken, to .what conclusion have you come?" CI. "I 
have concluded to adhere to that to which the Lord 
has called me." Matt. 20: 1. Inq. "The devil has 
called you, who transforms himself into an angel of 
light in you people." 



Den Kerck-gatig-. 



When he examined me the sixth time, he asked 
me: "When Christ held his supper with his apos- 
tles, did u he not give them his flesh to eat, and his 
blood to drink." CI. "He gave them bread and 
wine, and he gave them his body for redemption." 
Inq. " Christ certainly clearly says : 'Take, eat; this 
is my flesh;' you certainly cannot contradict this." 
CI. ' ' Paul says : ' I have received of the Lord that 
which also I delivered unto you, That the Lord 
Jesus, the same night in which he was betrayed, 
took bread : and when he had given thanks, he 
brake it, and gave it to his apostles, and said, Take, 
eat; this is my body, which is broken for you; this 
do in remembrance of me. After the same manner 
also he took the cup, when he had supped, saying, 
This cup is the new testament in my blood: this do 
ye, as oft as ye drink it, in remembrance of me. 
For as often as ye eat this bread, and drink this 
cup, ye do shew the Lord's death till he come.' 

1 Cor. 1 1 : 23 — 26. Thus Christ left us his supper, 
that we should remember his death bv it, that he 
gave his body and shed his blood for us. This 
supper I want to hold with flie people of God, and 
no other." 

He held to his twaddle: that we must eat Christ's 
flesh, and drink his blood, since this were clearly 
implied by the words of Christ and of Paul. 

CI. "Since the words are so plain, I can well 
understand them; but it is as Paul says: that those 
who do not turn to the Lord, have a vail before 
their hearts ; but those who turn to the Lord, from 
their hearts the vail is taken away. 2 Cor. 3: 14 — 16. 
We have turned to the Lord; nothing is hid to us." 
Inq. "In the 6th chapter of John (verse 53) Christ 
also clearly says that we must eat his flesh, and 
drink his blood." CI. "It is also written there: 
'Then the Jews murmured, and said: How can this 
man give us his flesh to eat? Then Christ said: 
Except ye eat the flesh of the Son of man, ye have 
no life in you.' Again, he says: 'Whoso eateth my 
flesh, and drinketh my blood, hath eternal life.' 
He also said: 'Flesh and blood profit nothing: the 
words that I speak unto you, they are spirit, and 
they are life. ' Those who believe in God, and walk 
in all righteousness, they are temples of God, in 
whom God will dwell and walk, as Paul testifies." 

2 Cor. 6 : 16. 

When he examined me the seventh time, he said: 
"Do you not believe that the apostles ate the 
flesh of Christ?" CI. "Christ took the bread, gave 
thanks, brake it, and gave it to his disciples, and 
his body he gave for their redemption." Inq. "Do 
you not believe otherwise ? " CI. " I do not believe 
otherwise than Christ has spoken." Inq. "Then I 
declare unto you, that I am clear of your blood; 
your blood be upon your own head." CI. "I am 
well satisfied with this." Inq. "Herewith I commit 
you to the lord. ' ' 

He afterwards examined me once more, and 
asked me: "Do you not yet believe that the apos- 
tles ate the flesh of Christ? " CI. " I have told you." 
Inq. "Tell it now." CI. "I will not tell it again." 
Inq. "Do you still persist in your views respecting 
baptism?" CI. l "' You certainly well know that the 
penitent ought to be baptized." Inq. "This is true 



590 



MARTYRS MIRROR. 



enough, if for instance a Jew comes, who is not 
baptized yet. Are you still of the same opinion in 
regard to infant baptism ? " CI. " Yes. ' ' lnq. ' ' Do 
you not believe otherwise?" CI. "I do not be- 
lieve otherwise than Christ has commanded. ' ' lnq. 
"Then I declare unto you, that you will be tor- 
mented forever in the abyss of hell." CI. "How 
dare you judge me so awfully, seeing judgment be- 
longs to the Lord alone ? Acts 17:31. I am not 
terrified by this; I know better, when the day of 
the Lord comes, it will be found different." 

I then asked him: "What does my husband 
say?" lnq. "Your husband also still persists in his 
views ; may the Lord enlighten you, " CI. "We are 
already enlightened, the Lord be praised." 

Concerning my baptism he did not say much, nor 
about infant baptism ; but the whole of his talk was 
that we must eat the flesh of Christ, and drink his 
blood, and that this had been instituted fifteen hun- 
dred years ago, and that I was simple and had hardly 
once read the Testament through. I said: "Do you 
think that we run on uncertainties? we are not ig- 
norant of the contents of the New Testament. We 
forsake our dear children, whom I would not for- 
sake for the whole world, and we stake upon it all 
that we have — should we run on uncertainties yet? 
we seek nothing but our salvation; you certainly 
cannot prove to us by the Scriptures, that we prac- 
tice and believe one tittle against the word of the 
Lord." But he only said that we had all from the 
devil, and that we were possessed of the devil of 
pride. I said: "We know that the proud are cast 
down from their seats," Luke 1:52. He talked so 
long, that he sometimes already fancied that I would 
heed him; hence I had to speak now and then, be- 
cause I did not want him to think this; I could not 
bear to hear him speak so awfully against the truth. 

A letter by Claesken to her friends according to the 
flesh, and also according to the spirit, written in 
prison, the 14th of March, A. D. 1559, at 
which time, or thereabouts, she, her dear hus- 
band, and her brother Jacqiies, were put to 
death for the testimony of fesus. 

The Lord, through his great grace and mercy, 
grant that all those who hunger and thirst after 
righteousness may be filled. 

My dearly beloved friends, N., my heartfelt prayer 
and request of you is once more, that you will pe- 
ruse and search the holy Scriptures, and learn to 
fear the Lord from the heart; for "the fear of the 
Lord is the beginning of wisdom." Prov. 9:10. 
Wisdom crieth without; she uttereth her voice in the 
streets; she crieth in the chief place of concourse, in 
the openings of the gates: in the city she uttereth 
her words, saying, How long, ye simple ones, will 
ye love simplicity? and the scorners delight in their 
scorning, and fools hate knowledge? Turn you at 
my reproof: behold, I will pour out my spirit unto 
you, I will make known my words unto you. Be- 
cause I have called, and ye refused: I have stretched 
out my hand, and no man regarded; but ye have 
set at nought all my counsel and would none of my 



reproof: I also will laugh at your calamity; I will 
mock when your fear cometh; when your fear com- 
eth as desolation, and your destruction cometh as a 
whirlwind; when distress and anguish cometh upon 
you. Then shall they call upon me, but I will not 
answer; they shall seek me early, but they shall not 
find me: for that they hated knowledge, and did not 
choose the fear of the Lord: they would none of my 
counsel: they despised all my reproof. Therefore 
shall they eat of the fruit of their own way and be 

filled with their, own devices but whoso 

hearkeneth unto me shall dwell safely, and shall be 
quiet from fear of evil." Prov. 1 : 20 — 31, 33; Isaiah 
65:12; Ps. 2:4; Job 27:6. 

Behold, my dear friends, lay this to heart, that 
the Lord will not hear those who do not fear him 
now (John 9:31); and how precious the fear of the 
Lord is to him that will choose it; for nothing is to 
be compared to her. The fear of the Lord is honor, 
and glory, and gladness, and a crown of rejoicing. 
The fear of the Lord maketh a merry heart, and 
giveth joy, and gladness and a long life. Whoso 
feareth the Lord, it shall go well with him at the 
last, and he shall find favor in the day of his death. 
The love of God is honorable. Those to whom wis- 
dom showeth her face, love her through seeing her, 
and in the knowledge of her benefits . The fear of 
God is the beginning of wisdom ; and the fear of the 
Lord is true religion. The knowledge of religion 
shall keep the heart, and justify it; it shall give joy 
and gladness. The godfearing shall prosper in the 
day of life, and at his end he shall be blessed. To 
fear the Lord is fullness of wisdom. The fear of God 
is a crown of wisdom, making peace and perfect 
health to flourish. The root of wisdom is to fear the 
Lord: but unto the sinner wisdom is a curse. The 
fear of the Lord driveth out sin; for he that is with- 
out fear cannot be justified. Sir. 1 : 1 1. Be not faith- 
less; for into a malicious soul wisdom shall not 
enter, nor dwell in the body that is subject unto sin. 
John 20:27; Wis. 1:4. 

My beloved friends, lay it to heart, how great a 
difference there is between those who fear the Lord, 
and them that do not fear him. Mai. 3:18. Search 
well the Scriptures, that you will not be like the 
cities concerning which Christ says in the gospel, 
that because they did not lay to heart his mighty 
works, which were done in their presence, it should 
be more tolerable for those of Sodom and Gomor- 
rah at the day of judgment, than for them. Matthew 
1 1 : 20. Therefore dear friends, the Lord does yet 
even now show such mighty works through us be- 
fore your eyes; let it strengthen you, as Paul says 
that many of the brethren waxed confident in the 
Lord by his bonds, and were much more bold to 
speak the word without fear. Philip. 1:14. My 
dear friends, consider well, when the Lerd did his 
mighty works, he did not do them for the sake of a 
single individual, as we read in John, when he raised 
Lazarus from the dead (John 11:42), but that the 
people should see his mighty deeds, and believe in 
him, though only some believed in him, and some 
were offended at him, and said: Could not this man, 
which opened the eyes of the blind, have caused 
that even this man should not have died ? Thus it is 






MARTYRS MIRROR.' 



591 



also at the present day with those who do not be- 
lieve; for though they well see how strong and 
mighty the Lord is with us, yet they are offended at 
it, and say that we do this from stubbornness. And 
when we say that the righteous must suffer perse- 
cution, they say that we are persecuted for anabap- 
tism. Thus it is to them a cause of offense; but those 
who believe God well know that we must suffer for 
righteousness sake; these, I hope, it will strengthen, 
and to us, be a trial unto our eternal salvation, 
through the grace of God. i Pet. 2:6, 8; Matthew 
5:10. 

My dear friends, lay to heart how great glory is 
promised to those who fear the Lord with the whole 
heart, and what great anguish shall come upon 
every soul of man that has not obeyed the gospel; 
these shall be punished with everlasting destruction 
from the presence of the Lord. 2 Thessalonians 
1 : 8, 9. Therefore become obedient to the truth, and 
be transformed in your mind, that you may prove 
what is that acceptable and perfect will of God. 
1 Pet. 1:22; Rom. 12:2. Meditate day and night in 
the law of the Lord, and do not suffer yourselves 
to be prevented from praying without ceasing, as the 
Scriptures teach us in many places; He that asketh 
receiveth: to him that knocketh it shall be opened. 
Ps. 1:2; 1 Thess. 5:17; Matt. 7:8 Hence, my dear 
friends, have your hearts transformed, and the Lord 
will give you even before you ask him; for blessed 
are those who are of a good will. Luke 2 : 14. 
' Blessed are they which do hunger and thirst after 
righteousness: for they shall be filled." Matt. 5:6. 

Therefore desire with a sorrowful heart for the 
Lord, and say: Shew me thy ways, O Lord; teach 
me thy paths. Lead me in thy truth, and teach me: 
for thou art the God of my salvation ; on thee do I 
wait all the day. Remember, O Lord, thy tender 
mercies and thy lovingkindnesses; for they have 
been ever of old. Remember not the sins of my 
youth, nor my transgressions : according to thy 
mercy remember thou me for thy goodness' sake. 
Good and upright is the Lord : therefore will he 
teach sinners in the way. The meek will he guide 
in judgment: and the meek will he teach his way. 
Ps. 25:4 — 9. Therefore, my dear friends, repent 
sincerely, and confess your sins before the Lord 
with all your heart; the Lord is found of them that 
are of a broken heart and a contrite spirit. Is. 66 : 2. 
Humble yourselves therefore under the mighty 
hand of God; that you may be exalted in eternity. 
1 Pet. 5:6. Herewith I commend you to the Lord; 
may he guide you into all truth. 

My dearly beloved friends, lay it to heart, for it 
is done out of sincere, ardent love, which I have for 
your souls, because I am certain and assured, that 
there is no other way by which we can be saved ; 
hence I warn you out of a pure heart, and it will 
never be found otherwise. Therefore, though some 
have much to talk or say, they do this because they , 
do not want to take upon them the cross of Christ, j 
and be persecuted for it, as Paul says (Gal. 6 : 12) ; 
but [let us] take for an example, that we are to fol- 
low Christ's steps, and that all the Scriptures con- 
strain us, to submit ourselves to and prepare for 
suffering, even as also Paul says: " If we suffer with 



him, we shall also rejoice with him; and as the suf- 
ferings of Christ abound in us, so our consolation 
also aboundeth by Christ; and we also read that all 
the holy men of God were tried by many tribula- 
tions and sufferings (Judith 8:25), and how that 
they would joyfully receive sufferings ; yea, that 
they greatly rejoiced that they were counted worthy 
to suffer for the name of God; but those who do 
not truly love the Lord want to be exempt from 
suffering, and love this temporal life more than their 
Lord and God, although Christ says: Whosoever 
shall seek to save his life shall lose it; but whoso- 
ever shall lose his life for my sake and the gospel's, 
the same shall save it forever. Mark 8:35. Not 
that we must all die for the word of the Lord; but 
the mind must be in such a state, that we would 
rather die, than once knowingly and willingly trans- 
gress one of the Lord's commandments ; hence 
Christ says: "He that loveth aught more than me 
is not worthy of me. " Matt. 10:37. 

Therefore, my dearest friends, whom I love with 
all my heart, do not regard what men say, but look 
only to Christ Jesus, how he went before us in trib- 
ulation and suffering. Love the Lord your God 
with all your heart, and with all your power and 
strength; yea, though the whole world should rise 
up against and assail you, no one can harm you, 
if you have God for your Father, and if you have 
true love to God and his saints; for love can do all 
things (1 Cor. 13:7); but where there is no true 
love, there will soon be confusion, when persecu- 
tion and distress come (Matt. 13:21); but for him 
that commits himself to the Lord, and is possessed 
of love, nothing is difficult; had I not experienced 
this myself, it were impossible for me to know that 
it is so easy. Hence Christ says: " My yoke is easy, 
and my burden is light. ' ' Matt. 1 1 : 30. Yes, dear 
friends, thus I am still minded, and I so love my 
Lord and God, that if I could save my life by a 
thought, and would know that it did not please the 
Lord, I would rather die than think such thought. 
Not that I am boasting; the Lord well knows how 
vile I have shown myself before him ; but it is 
through the great grace and mercy and love shown 
us that we are elected to his heavenly kingdom. 
Eph. 2 : 7. Now only do I feel within me the inex- 
pressible grace and mercy of God, and his love, 
and how we therefore ought to love him in return 
(1 John 4: 19); yea, this grace and love are so great 
before my eyes, that my sorrow is turned into joy. 

I must further relate to you something of the sor- 
row which I had before I was apprehended. Now I 
remember the words of the apostle, that I have had 
godly sorrow, and that godly sorrow worketh re- 
pentance to salvation. 2 Cor. 7 : 10. Yea, I had 
such sorrow at times, that I did not know whither 
to turn, and sometimes cried to the Lord with a 
loud voice, saying: "O Lord, crush my old heart, 
and give me a new heart and mind, that I may be 
found upright before thine eyes." Ezek. 36: 26. I said 
to my dear husband: When I apply the rule of the 
Scriptures to my life, it seems to me as though I 
must perish. Well may I say with David: "Mine 
iniquities are gone over mine head: as a heavy bur- 
den they are too heavy for me." Ps. 38:4. I said: 



592 



MARTYRS MIRROR. 



"My dear husband, pray the Lord for me; I am so 
harassed — the more I direct my thoughts to the 
Lord, the more the tempter assails me with other 
thoughts." i Pet. 5:8. Thus I cried to the Lord, 
and said: "O Lord, thou surely knowest that I de- 
sire nothing but to fear thee." My husband would 
comfort me sometimes; it seemed to him that I did 
nothing but what could stand in the sight of the 
Lord. I said: "I have not my first love (Rev. 2:4); 
therefore I grieve, so that I cannot sleep. There is 
no hope to die unto sin, I apprehend to live a long 
time yet; though I strive never so much to reform, 
yet I remain as vile as ever : " O wretched man that 
I am, whither shall I go?" Rom. 7:24. 

I should have written more to you, but the mes- 
senger came and informed me that we were to go 
[die]. My dearly beloved friends, such was the 
joyful sentence my husband, and I, and our brother 
heard: we showed each other such love, and had 
such a glad heart. I thanked the Lord so greatly, 
that the lords all heard it. They bade me keep 
silence, but I spoke fearlessly. When we had heard 
our sentence, all three of us spoke, and said that 
they had condemned righteous blood, and other 
words. My dear husband spoke so friendly, and 
said so often, with a glad countenance, that all the 
people beheld it: "Yes, we thank the Lord !" 

Herewith I commend you to the Lord. Hasten 
to come to us, and that we may live with each other 
in eternity. 

Another letter or confession of Claesken. 

When we were before the full council, we were 
addressed by the Procurator General of the council, 
who presented to the lords a general statement of 
what we had confessed before the commissary, and 
made a long speech, how long we had not been to 
church, that we had not had our children baptized, 
and that we were Anabaptists, aad said that accord- 
ing to the decree we had forfeited our lives, and 
that our property had lapsed into the hands of the 
King. Thus he accused us before the lords, and 
harangued us upon life and property, and when he 
had related how and where we had received our 
baptism, he asked us whether we would adhere to 
our baptism. We boldly and fearlessly said with a 
glad heart, that we had received one baptism ac- 
cording to the command of the Lord. Our brother 
Jacques said that if the contrary could be proven to 
him with the word of the Lord, he did not want to 
act contrary to his word. 

My husband said that he would adhere to his 
baptism. And I said, as our brother had said, that 
we had received one baptism according to the word 
of the Lord. Every time he said: "Just as you 
think." He then asked us, whether we did not wish 
an advocate. Our brother said: "The Lord is our 
Advocate." 1 John 2:1. With this we went away. 
We went from the council glad and joyful, though 
it was to cost our lives. Acts 5:41. 

Since that time, my husband and our brother ap- 
peared once before the pastor of the Old Court, and 
on Sunday in Lent all three of us were before the 
steward, our brother first; he had a long conversa- 
tion with him; and proved it to him with the Script- 



ures, so that he could not say a word against it, ex- 
cept that it was from the devil, since there were 
many in hell, and that ours were the worst; there- 
upon my husband was brought before him, and then 
I. When I appeared before him, he began to speak 
of infant baptism, of my baptism, the necessity of 
eating the flesh of Christ, and many other things. I 
said: "You need not bring these matters up; it is 
not given me to dispute with you. I tell you flatly, I 
will adhere to that wherein the Lord has called me.'' 
He replied that the devil had called me. I said: "Is 
it the nature of the devil now, to desist from evil', 
and do good? It is with us as the prophet says: 
He that departeth from evil maketh himself a prey. 
Is. 59:15. Thus it has gone with us; from the first 
day that we forsook our vain, wicked life, we were 
hated of every one, as Christ says : ' Ye shall be 
hated of all men for my name's sake. ' ' ' Matt. 10:22. 
He says: Be not afraid of them that kill the body, 
and after that have no more that they can do; but 
fear him which hath power to cast soul and body 
into hell. Luke 12:4, 5; Is. 51:7. Yes, him alone 
we fear. He insisted that I should express myself 
with regard to infant baptism, and the eating of the 
flesh of Christ. I said : " It is not worth while for 
me to answer your questions; they are so useless. I 
have told it to you enough; I shall tell you no more; 
we have had enough of it." I said: "Wake up, and 
give heed; you certainly see that it is not in human 
power what the Lord enables us to do, that we can 
leave our dear children, yea, joyfully resign our 
lives, for the honor of God. " I said: "Take heed 
what you do, we are God's holy people, his chosen. 
Though all your learned men in the whole world 
should agree, they cannot prove to us with the 
word of the Lord, that we believe or act contrary to 
the Word. ' ' He said that we at least did not believe 
that the apostles ate the flesh of Christ, and drank 
his blood, and Christ says: "Take, eat, this is my 
body." I said: "Christ took the bread, gave 
thanks, brake it, and gave it to his apostles. When 
he took the bread, brake it, and gave it to them, 
the bread was certainly no flesh; he surely did not 
give them his living body to eat, when he stood 
alive among them ; but he gave his body for redemp- 
tion, not for them alone, but for all who should be- 
lieve in him ." However, he was not to be convinced, 
but held to his old tune. 

Our brother had proved everything to him so 
clearly with the Scriptures, that he could not say a 
single word against it. Our brother spoke very loud 
in order that those who stood without the chancery 
should hear how clearly he proved it to him. I also 
spoke as loud as I could, with a glad heart; what- 
ever the Lord gave me to utter I spoke fearlessly; 
to relate all of which would take too long. He con- 
stantly reiterated that we had the devil in us, that 
the devil transformed himself into an angel of light 
in us, that we were possessed of the devil of pride, 
and that we must forever go into the abyss of hell. 
Thus he did every time we were before him. I said: 
"As lightly as you consign us to the abyss of hell, 
so highly are we exalted with the Lord." 

As regards infant baptism he knew nothing to 
say, except Christ says: You must be born again of 



MARTYRS MIRROR. 



593 



water and of the Spirit. John 3:5. I said : "Chil- 
dren cannot understand the new birth ; Christ said 
this to the adult; hence we have put off our old life, 
and put on a new life. We well know that our 
children are saved before the Lord." He then cited 
David, how he was born in sin. Ps. 51:7. Our 
brother had explained it to him clearly, yet he re- 
mained as ignorant as ever. When we had ended 
our conversation, I asked him what my husband 
said. He replied: "Your husband also persists in 
.his views." I said: "What will you do with my 
poor husband, who cannot read a word?" He re- 
plied: "Your damnation will be greater than that of 
your husband; because you can read, and have se- 
duced him." With this I left him. Afterwards 
Claesken, her husband, and brother Jacques were 
drowned, for the testimony of the truth, at Leeuwar- 
den, in Friesland, in March 1559. 



JELIS DE GROOT, AND MAHIEU VAN HALEWIJN, 
A. D. 1559. 

At Kortrijck, in Flanders, there were two god- 
fearing and simple brethren, one named Jelis de 
Groot, the other Mahieu van Halewijn, who would 
much rather suffer affliction with the people of God, 
than enjoy every vain pleasure with the wicked 
world; which affliction they also could not escape; 
for in the year 1559 they were apprehended, and 
immediately examined concerning their faith, which 
they freely confessed, -and adhered to unto the end, 
notwithstanding the threats made against, and the 
torments inflicted upon, them on this account, so 
that they were finally sentenced to death for their 
steadfastness, and, as valiant heroes of God, pub- 
licly, in the sight of many, passed through temporal 
death, to await, with their fellow-brethren, gone 
before, under the altar, the day of their avenging. 
Rev. 6:9. 



KAREL VAN TIEGEM, A. D. 1559. 

About the same time there was also apprehended 
at Kortrijck, for the love of God, and living accord- 
ing to his word, a brother named Karel van Tiegem, 
who was not ashamed freely to confess Christ his 
Lord before men, and to make a good confession of 
his faith, in which he also persevered unto the end; 
but _however greatly he was tormented, he would 
not implicate others; hence the rulers of this world 
seizing occasion against him, as Pilate, instigated by 
the priests to remain Ceasar's friend, did against 
Christ, condemned him to death, and caused him 
to be burnt with fire; wherefore they must expect 
the sentence of eternal fire, which shall have no 
power over him. 



WOLFGANG MAIR, AND WOLFGANG HUEBER, IN 
THE YEAR 1559. 

In this year 1559, two brethren, named Wolfgang 
Mair and Wolfgang Hueber, were apprehended 

38 



for the faith, in the district of Lutzenburg, and taken 
to Titmain, whence they were brought to Saltzburg, 
in both of which places they had to suffer and 
experience great torment and tyranny. Wolfgang 
Mair was twice brought to the rack, stripped each 
time, and severely tortured; but he could not be in- 
duced to say aught that was contrary to his faith. 
The secretary said : ' ' You must tell who took you 
into his house or lodged you ; or you will have to 
die upon the rack." He replied : '' If I die, I die; I 
will nevertheless not say aught against my con- 
science, nor betray those that have done me good." 
Then they left off torturing, and priests came to 
them with manifold allurements, and labored long 
and much with them; they also sought to turn them 
with many threats and entreaties, and denied all 
hope to them, with many blasphemies, all of which 
they earnestly contradicted, defending the truth 
with great zeal, since the Lord gave them such 
strength, that they had already surrendered their 
lives for the truth. 

After this there was much consultation concerning 
them, especially among the priests ; once it was re- 
solved to imprison them for life; but God brought 
to nought this purpose. Afterwards they were 
much tempted yet by one and the other, of those 
who wanted to make them renounce their faith; but 
it was in vain, they put them all to shame with the 
Word of God, and freely declared to them, that 
their faith was the way of divine truth in Jesus 
Christ, to which they would steadfastly adhere by 
the help of God, no matter what anybody should 
say or undertake against it. Thereupon they were 
taken back from Saltzburg to Titmain, to be sen- 
tenced to death. When their sentence was read 
they vigorously contradicted it, saying that it was 
not true, and that their faith was profitable unto 
all things, and that it was neither heresy nor decep- 
tion. 

When they were led out of the city, some women 
wept for compassion, that they were thus to be 
put to death on account of the faith ; but they said : 
" You need not weep on our account; but weep for 
yourselves, and for your sins." They also sang for 
joy that their end and redemption were so near at 
hand. 

When they were at the place of execution, 
brother Wolfgang Mair cried to the people: "To- 
day I will offer unto my God a true burnt sacrifice, 
pay my vows, and testify with my blood to the di- 
vine truth." Thus they were executed with the 
sword, and then burnt with fire, cheerfully, valiantly 
and boldly resigning their temporal life, to inherit 
eternal life. 

Some who were the principal cause of their 
imprisonment and death were signally smitten by 
the judgment of God, so that some of them died 
soon after, while others did not meet with a natural 
death, but were so touched by God, that it was easy 
to see that they were visited by the wrath of God. 



JAN JANS BRANT, A. D. 1 559. 

In the year 1559, on the 9th of November, it hap- 
pened that a brother by the name of Jan Jans Brant, 



594 



MARTYRS MIRROR. 



was apprehended for following Christ and the gos- 
pel, at Geervliet, in South Holland. When he was 
examined by the learned, he steadfastly adhered to 
his faith, and confessed it freely, saying further: 
" This is the true way to eternal life, which is found 
by so few, and walked by a still smaller number; for 
it is too narrow for them, and would cause their 
flesh too much pain." On account of these and like 
words, they became embittered against him more 
than against any malefactor, so that they would 
have made away with him in a fortnight, had not 
his life, through the intercession of certain persons, 
been spared a little longer, so that in all, he lay in 
prison one month. Afterwards they sentenced him 
to be drowned in a sack, for which he was well 
prepared. The executioner tied him into a sack, 
and cast them from the high Hofbrugh.* The sack 
bursting open, the executioner struck him with a 
stick on his body, so that he called from the water: 
"O how you murder me !" Many were moved to 
pity, that he had to die so miserably. Thus he 
offered up his sacrifice, and rests now from his la- 
bor, and is awaiting the glorious Sabbath spoken of 
in Isaiah, yea, the rest with Christ in Paradise. 
Philip. 2:17; Rev. 14; 13; Luke 23542. 



TRIJNKEN KEUTS, A. D. 1 559. 

Trijnken Keuts was a widow who lived in the city 
of Maestricht. Having come to the knowledge of 
the divine truth through the holy gospel, she in her 
simplicity laid the matter to heart, and continued 
day and night in earnest prayer, until the Lord 
further enlightened her with the clear, shining light 
of his divine grace, and endowed her with power of 
faith, so that she, believing and penitent, had her- 
self baptized, upon the true faith, in the name of 
Jesus Christ, a member of the body and church of 
Jesus Christ; and as she lived according to her faith 
and no longer resorted to the papal idolatries, but 
abstained from every abomination, and entered upon 
a new life, the venomous beast could not endure 
this, and she was therefore accused and reported as 
a heretic to the authorities of said city. Thereupon 
the burgomasters cited her to appear in the Landts- 
kroon (the house in which the burgomasters and 
the council hold their court). When she received 
this summons, through a servant of the burgomas- 
ters, she went to the Landtskroon. Arriving there, 
she was asked and examined by the burgomasters, 
in regard to what had been reported to them, as to 
whether it was so with her; and when she frankly 
answered them, and confessed the truth, they im- 
prisoned her there. Having been confined for a 
time, in the meanwhile undergoing many importuni- 
ties and conflicts, she was finally caused to be rigor- 
ously examined by the priests (one of whom was a 
Dominican monk), before whom she freely confessed 
her faith. When asked whether she was rebaptized, 
she replied: "' I was baptized upon my faith accord- 
ing to the doctrine of Christ;" in regard to which 
they had yet many more words together; but she 



adhered to the truth. The priests also questioned 
her concerning the sacrament, whether she did not 
believe that when the priest had pronounced five 
words over the bread, Christ was present in it, es- 
sentially with flesh and blood, just as he had hung 
on the cross. Trijne said that she believed that 
Christ had ascended to heaven, and was sitting 
on the right hand of God, his heavenly Father. 
And she asked, saying: " How should he come into 
the bread?" 

When she thus steadfastly adhered to the truth, 
these priests condemned her to be burnt to ashes 
here, and to burn forever in hell. Trijne said: 
' ' When you, in a few days, will follow me before 
the judgment seat of God, you will find it to be oth- 
erwise." Upon this judgment, Trijne was delivered 
to the Bailift and the Judges, by whom she was 
sentenced, that she should be led forth, according 
to the imperial mandate, and be burnt to ashes; 
which Trijne gratefully received, willingly submit- 
ting to it. She was therefore, with her mouth gagged, 
led to the Vrijthof, where she put off her tabernacle, 
and was burnt to ashes, having commended her 
soul into the hands of God. 1 Pet. 1:14. This oc- 
curred in the year 1559, on Palm-eve, in Lent. 

It was currently reported as true, that one of the 
aforementioned priests, namely, the Dominican 
monk, three days after Trijnken was offered up and 
burnt, was unexpectedly (he not] having been 
known to be sick), and secretly found dead in his 
cell, and that he was being eaten up by lice; but 
what part God had in this matter, this we leave to 
his righteous judgment, who will give to every one 
his merited reward. 



FRANSKEN VROEVROUWE, NAENTGEN LEERVER- 

KOOPSTER AND PLEUNTGEN VAN DER 

GOES, A. D. 1559. 

There were also at Antwerp three sisters, namely, 
Fransken Vroevrouwe, Naentgen Leerverkoopster, 
and Pleuntgen van der Goes, who were kindled 
with the love of God, and, as lambs and sheep of 
Christ, heard and followed the voice of their Shep- 
herd, so that, having been apprehended on this ac- 
count in the year 1559, they steadfastly adhered to 
the truth amidst all solicitations, tortures and suffer- 
ings; hence all of them finally died for the name 
of Christ, being drowned in a vat, in the prison. 

But those who condemned them to death, must 
therefore expect from the Lord the severe judg- 
ment that shall come upon them on this account. 
Matt. 7:2. 



Name of a bridge. 



BETGEN, NEELKEN, AND MARIKEN FRANSS, IN 
THE YEAR 1559. 

In this year also three other sisters, namely, Bet- 
gen, Neelken, and Mariken Franss, were appre- 
hended at Antwerp, for living according to their 
faith in God, and as they, with a firm confidence, as 
those that were born of God, steadfastly contended 
for the accepted truth, they were finally sentenced 



MARTYRS MIRROR. 



595 



to death and drowned. Thus they had to press 
their way through the strait gate, this temporal 
death, in order to enter in, and inherit, together 
with all the valiant witnesses of God, his eternal and 
imperishable kingdom. 



ADRIAEN PAN AND HIS WIFE, A. D. 



■559- 



In the year 1559, also Adriaen Pan, the faithful 
friend of Christ, and his wife,' were in the claws of 
the wolves, at Antwerp, in Brabant, where they, 
through the grace of God, endured severe imprison- 
ment and cruel examinations; but through true faith 
and living hope they were so firmly united to their 
Captain, Christ Jesus, that they could by no means 
be brought to apostatize. Hence they were con- 
demned to death by the rulers of darkness, who 
knew not the light of truth ; and thus Adriaen Pan 
was most miserably put to death with the sword, 
his wife, who was pregnant, bearing it all for Christ's 
sake, however much it pained her. After she had 
given birth to her child, she was drowned, suffering 
it with great steadfastness. And thus they entered 
into eternal rest with the Lord. 

A letter by Adriaen Pan, written in prison, in 
the year 1559. 

Grace and peace from God our heavenly Father, 
through the merits of Jesus Christ his beloved Son, 
with the true illumination of the Holy Ghost, we 
wish all lovers of the eternal truth. Amen.' 

My dearly beloved and longed-for brethren, whom 
we love from the bottom of our hearts, and bear in 
our hearts, as those with whom we are one soul and 
one body, though we are now apparently deprived 
of you, you are nevertheless the more in our hearts, 
and we entreat you, that no one will faint at our 
tribulations to which we are now subjected; for we 
hope that you will be rejoiced to hear it, since we 
know for certain, that it is for the truth. 2 John 1:1; 
Acts 4:32; Eph. 3:13; 1 Thess. 3:3. 

Peter says: Let none of you suffer as an evil-doer, 
or as a thief; but if you suffer as a Christian, happy 
are you; for the glory and Spirit of God rest upon 
you; but on their part he is evil spoken of. Paul 
says that the sufferings of this present time are not 
worthy to be compared with the glory which shall 
be revealed in us; yea, that eye hath not seen, 
neither have entered into the heart of man, the 
things which God hath prepared for them that love 
him. As the sufferings of Christ abound in us, so 
our consolation also aboundeth by Christ. My dear 
brethren, how should we not be of good courage, 
when we hear such comforting words ! My dear 
friends, the more tribulation there is to try us, the 
more we are comforted. This we experienced at the 
start, when we were apprehended, when they as- 
sailed the house, as though they meant to destroy it 
with all that was in it. Then was my heart strength- 
ened, as though I was a different person. True, my 
wife was somewhat distressed before they laid hands 
on us; but when she saw that it had to be, fear left 
her, as a garment put off, and she began to sing: 



' ' Dus weest bedacht, ende op hem wacht; 

Want hy sal komen als een die/ in der nacht. ' ' * 
For we had not expected them yet, and had packed 
our things, intending to depart soon; but the Lord 
ordered it otherwise, praised be he forever. As they 
were busily engaged in plundering, I would fain 
have sung: Noyt meerder vreught in my en was, 
dan nu is in descn tij'den. J f But I restrained myself 
from singing, because I thought that many more 
trials were awaiting me yet; but the Lord be praised, 
who does not suffer us to be ashamed. Ps. 25 : 3. 
They began to upbraid us much concerning Mun- 
ster and Amsterdam; but I told them that I was 
innocent in the matter, and that it was for the truth 
that we suffered. I also said: "I am not yet thirty- 
three years old ; how then could I have been there ?-' ' 
Some railed, others lamented: but I said: "Weep 
not for us, but weep for yourselves, and for your 
children." Methinks, we could well have said with 
David : ' ' Though I were compassed about by ten 
thousands of people, who should come upon me, I 
should not fear them; yea, they have compassed me 
about; they compass me about like bees, but in the 
name of the Lord I will destroy them." Psalm 
3:6; 118:12. 

My dear brethren, we do not say this, to boast, 
but for joy, and to thank God for the great power 
and strength which he grants us; and for the joy of 
all lovers for the truth, who may hear this. Pray 
for us that we may continue steadfast unto the end. 
We beg you to receive our few lines in good part. 
The 15th day of our imprisonment, and the 9th of 
May. My wife and I salute you much, and all with 
whom we are acquainted, or who may inquire af- 
ter us. 

Another letter by Adriaen Pan, written after he 
7i>as sentenced. 

Grace and peace from God our heavenly Father, 
through the merits of Jesus Christ, with the true il- 
lumination of the Holy Ghost, we wish all lovers of 
the eternal truth. Amen. 

My dear N., I still remember you at the end of 
my life, and pray Almighty God to comfort you with 
his Spirit, and instruct you with all spiritual wisdom 
and understanding that may conduce to your salva- 
tion. Col. 1:9. I further inform you, that I was on 
the rack the 2d of June, and on the 16th day I was 
brought into court, where they asked me whether I 
was baptized, or rebaptized. I asked whether I was 
permitted to speak. They consented. I said that I 
believed all that was written in the law and in the 
prophets, and would live and die by what Jesus 
Christ and his apostles taught and commanded ; and 
that I was baptized upon acknowledgment of my 
sins, that I was sorry for them, and upon confession 
of my faith, in the name of the Father, the Son, and 
the Holy Ghost. Thereupon they sentenced me; 
hence I expect nothing else than that they will do 
their will with the body; may the Lord receive the 
spirit. I am quite ready to live and die for the 

for he shall come 



*Take heed therefore and watch for 
a thief in the night, 
fl never had greater joy than at this present time 



596 



MARTYRS MIRROR. 



name of the Lord. I cannot sufficiently praise and 
thank God, that he has called me to suffer for his 
name. O my dear N., I am of good cheer; the 
Lord, I trust, will give me strength unto the end. I 
cannot say that I ever had a happier day in prison, 
than when I was apprehended, and when I was 
sentenced. My dear N., be of good cheer; it will 
soon be over here; and let us not fear them that kill 
the body; but Christ tells us whom we shall fear. I 
and my wife salute you most affectionately with the 
peace of the Lord. Receive my brief letter in good 
part; I would fain have written you more, but I am 
not much gifted for it; however, I thank the Lord 
for all that he has given me. 

Greet the dear friends much, with whom we are 
acquainted, or who inquire after us. Farewell ! 

Written by me, Adriaen Pan. 



HANS DE VETTE, AND ELEVEN OTHERS, PUT TO 

DEATH FOR THE TESTIMONY OF JESUS 

CHRIST, AT GHENT, IN FLAN- 



DERS, A. D. 



t559- 



A con/essiofi written by Hans de Vette, at Ghent, 
rvhere he was imprisoned with eleven others, 
in the year 1559, touching his ex- 
amination. 

On the first Friday after Whitsuntide there were 
imprisoned at Ghent for the word of the Lord, the 
following named persons: Pieter Coerten of Meenen, 
Kaerle Tanckreet of Nipkerck, with Proentken, his 
wife, of Belle, Jacob Spillebout, Abraham Tanckreet, 
and Maeyken Floris of Nipkerck, Anthonis van Cas- 
sel, Hans de Smit, Marcus his brother, Hans de 
Vette, with Maritgen, his wife, of Waesten, and 
Tanneken, the wife of J. de S. These had been 
delivered by treachery to the Procurator General, 
who, with three thief-catchers, took them away pris- 
oners from their lodging place, in the evening. 

The next day we were visited by the authorities, 
who asked us, each separately, for our names, and 
where we came from, which we told them. They 
then asked us whether we confessed another bap- 
tism than infant baptism, and whether we had also 
received another. We all renounced idolatrous in- 
fant baptism, and confessed that we had received 
Christian baptism, except Marcus de Smit, who con- 
fessed that he had not yet received it, but that if he 
had opportunity, he wished to receive it with all his 
heart. They then asked us whether we desired 
learned men to instruct us ; that they would send us 
some, and just such as we wanted, ecclesiastics or 
secular men ; they also said that they should not 
hurry us. But since they almost always asked us 
reparately the same questions, I, the writer of this, 
said that by the grace of the Lord I wanted no 
other instruction than I had received, though an 
angel should come from heaven. Gal. 1:8. 

Besides this, they nevertheless, about eight days 
afterwards, sent one Friar Peter de Backer (who 
had partly spied us out), with one of his compan- 
ions, — two false prophets, called Jacobines, as I 



believe. After we had appeared before them, and 
exchanged a few words, we came to infant baptism, 
which he declared to be a divinely instituted doc- 
trine, saying that circumcision was a figure of it ; 
also, that the apostles had baptized entire house- 
holds, and that Christ had commanded it, John 3. 
But when I had proven to him, that he had not 
spoken the truth, and that the apostles had baptized 
none without faith, as is clearly found in the Acts 
of the Apostles, he endeavored to speak about an- 
other article, saying that we should not be able to 
agree. But I told him that I desired to see the first 
finished before proceeding further, and begged him 
to repent, proving to him, that their worship was 
a rotten and putrid idolatry, contrary to all the 
commandments of God, and a human plant ; and 
that God's commandments were sufficient for us, 
that no lies need be added to them, and that it 
availed nothing to regard what God has not com- 
manded. Then he said that I was deceived, and 
had looked too much at their abuses : that it was 
true there were some abuses in their church, but 
that the principal of what was observed in it, was 
good. After many words we parted. 

A few days afterwards the Dean of Ronse, an in- 
quisitor in the country of Flanders, came, and with 
him, said Peter de Backer, who had visited us first, 
and other false prophets. When I appeared before 
them, the Dean asked my name. I replied that my 
name was Hans de Vette. Then he asked me whether 
I was married. I replied : "Yes." He then asked 
me whether my wife was also of Waesten. I replied: 
"Yes." He asked me how long I had been mar- 
ried. I said: " Not very long. " He asked me, in 
what church and by what parish priest I had been 
married. I asked him whether we found anything 
said in the Scriptures, that a parish priest was re- 
quired for it. He said that in the world whores and 
knaves come together without parish priests. Then 
I said that I had done this according to the direc- 
tion of the Scriptures, as permitted by Paul, in order 
to avoid fornication, it being better to marry than to 
burn (1 Cor. 7 : 2, 9); whores and knaves on the con- 
trary will much rather burn than marry, as is abun- 
dantly seen and heard in this wicked world in many 
thousands of instances. He then said that this was 
a small matter, and that if I had done nothing 
more, it could easily have been arranged ; however, 
I should only tell him where it took place. I told 
him that I did not intend to tell him. Then he ad- 
jured me by the living God, that I should tell him ; 
but I made no reply. Thereupon he asked me why I 
had not continued in the faith of the Roman church, 
and in her worship. My reply was, that I had sep- 
arated from her so as not to become a partaker 
of her plagues, since darkness can have no com- 
munion with light, nor Christ with Belial, nor the 
righteous with the unrighteous, etc. Hence we must 
come out from among her. Rev. 18:4: 2 Corin- 
thians 6: 14, 17. 

He then asked me what I thought of the seven 
sacraments, part of which he named to me. I re- 
plied that I considered them utterly worthless, be- 
cause of all the abominable idolatry observed by 
them ; but since the Lord has commanded us to 



MARTYRS MIRROR. 



597 



confess his name before men, I said that I would 
confess my faith to him. He said that I should. 
I then began to make my confession ; as that I 
believed in one God, the Creator of heaven and 
earth, sea and waters, and all there is therein ; and 
who created man after his image. Him alone we 
must serve, honor, worship, and love with all our j 
soul, with all our strength, and with all our thoughts, j 
since he alone is good ; forsaking all idols, whether 
of gold, silver, stone, metal, wood, bread, or of 
whatever other make or substance they may be, ' 
even as they are rejected and prohibited in the holy 
Scriptures ; for we know that an idol is nothing in 
the world . i Cor. 8:4. 

As I continued to speak, the Dean of Ronse said 
to me that I was making it too long, to write it all 
down. " You would make us too much work," he 
said, "if you should thus confess your faith from 
the beginning of the Bible. " "I also believe, ' ' said 
he, "what you have said here; but what do you 
say of the sacrament of baptism as used in our 
church; to which every one must come, in order to 
be saved? " I replied that I considered infant bap- 
tism worth less, since it was not commanded of God. 
He said that circumcision was a figure of it, and that 
all the children that were not circumcised in the Old 
Testament, or are not baptized in the New Testa- 
ment, must be damned. I then said, in accordance 
with his own words : ' ' Then the female children in 
the Old Testament must all be damned." He be- 
came angry, and said that what I advanced was only 
sophistry. I told him that he should be ashamed 
to say that children were damned, to whom as the 
Lord says, the kingdom of heaven belongs. He 
said that I lied in this. And another priest told me 
that one of Paul's disciples writes that he had learned 
infant baptism from his teacher, Paul. Thereupon I 
said that Paul writes that we should not be shaken in 
mind, neither by spirit nor by word, nor by letter, 
as sent from them ; or even though an angel from 
heaven should come, and teach us anything differ- 
ent from what is written in the holy Gospel, he 
should be accursed. 2 Thess. 2:2 I also asked him 
to show me where the Lord had commanded to bap- 
tize children, or to prove that the apostles baptized 
infants ; which he could not do. 

Again, he asked me how long ago I had been 
baptized. I replied: "Not yet a year." He asked 
me where and by whom I had been baptized; but I 
did not tell him. He then adjured me three times by 
the living God, and by the baptism which I had re- 
ceived, that I should tell him . I said that Caiaphas 
so adjured Christ. He replied that Christ spoke. I 
said that Christ spoke for himself; but that when he 
was questioned concerning his disciples, he did not 
speak. 

He then asked me what I held concerning the 
sacrament of the altar. I told him that I considered 
it nothing less than an unclean, rotten, putrid idola- 
try, and an abomination before God. He asked: 
"How? Do you not believe that he is present in 
it in flesh and blood, just as he walked upon the 
earth, or as he hung upon the tree of the cross?" 
"Far be it from me,' said I, "that I should believe 
that Christ's flesh and blood are here upon earth; 



for Christ himself said to his apostles, that we should 
always have the poor with us, but that we should 
not always have him." Matt. 26: n. 

He thereupon told me that he was not thus pres- 
ent in the sacrament, but that it was in spiritual sub- 
stance, and that I did not understand the matter; 
but that this argument had been established many 
centuries before my time; for when Christ held his 
supper he said, he took the bread and gave it to his 
disciples, and said: "Take, eat; this is my body." 
I replied that the bread which Christ gave to his 
disciples, he gave them as an emblem of his body 
which was to be broken for them; even as he has 
represented himself by figures in many places of 
Scripture. In John (15:1) he says: " I am the true 
vine; " yet in reality he was no vine, but he com- 
pared himself to a vine. Thus the bread which Christ 
brake for his disciples, was spiritually a figure of his 
body; for he says in John 6; "Flesh and blood 
profit nothing; but the words that I speak are spirit 
and life." He said that this was irrelevant; "for if 
Christ were not present," said he, "how could we 
eat damnation thereby ? ' ' But I replied : " If it were 
the flesh and blood of Christ; we would not eat 
damnation thereby: for Christ says himself; ' Whoso 
eateth my flesh, and drinketh my blood, hath 
eternal life.' John 6:54. Hence these words must 
not be understood literally, but spiritually, namely, 
that if one who was still a drunkard, or covetous, or 
an idolater, or the like, should go to the Lord's 
Supper with the church of Christ, whose head is 
Christ, such an one would be unfit to break bread 
with the members of Christ, not discerning Christ's 
body. ' ' 1 Cor. 1 1 : 29. Then he said that there were 
many among us, who were drunkards, adulterers, 
and the like, and that they were well known to him. 
I then asked him: "Who are they?" He said: 
"J. de R." I then asked him where he lived. He 
replied : "I shall not tell you .' ' I said that I well 
knew if there were such in our church, and were 
known, they would, according to the Scriptures, 
be put away and excluded. 1 Cor. 5:11. 

He then asked me, who had baptized me. And 
when he could not learn it from me, he adjured me, 
but I did not tell him . Then his secretary said : "I 
will wager you a pot of wine, that you will tell it be- 
fore a fortnight has passed;" but I would not bet. 
He then asked me how often I had observed the 
Supper. I replied that I had sometimes observed it, 
when opportunnity offered itself, with many dear 
brethren and sisters. He asked: "With whom? 
what are their names?" I gave him the name of 
one of them, whom he specially named in his ques- 
tion. He then inquired concerning others, whether 
I regarded them as my brethren, or whether they 
were only friends or novices; "for I have learned all 
this Flemish," said he, " about novices \_aeneome- 
lingen, i. e. newcomers], friends and brethren." I 
said: "I thought you were from Brabant; do you 
understand so much Flemish?" "I hardly know 
what I am," he said; "perhaps I am a foundling." 
"Yes," said I, "John's Revelation (13:1) speaks of 
a beast, which rose up out of the sea; you may be- 
long to that race." 



598 



MARTYRS MIRROR. 



He then asked me whether I did not believe that 
Jesus Christ had assumed flesh and blood from 
Mary. I replied that I believed that the Word 
which was in the beginning with God, and by which 
the world was created, became flesh. Then he said 
that according to the flesh he was David's son. I 
replied: "If he is David's son, Christ himself says: 
How then doth David call him Lord?" He said 
that Christ only adduced this to the Pharisees by 
way of argument; but Matthew, said he, describes 
his generation from Abraham to Mary. I replied, 
that Matthew traces the generation of Christ only 
to Joseph, the husband of Mary of whom Christ 
was born; and Luke says that Jesus was supposed 
to be the son of Joseph. "But," said he, "do you 
not believe that Mary is the mother of Christ?" I 
said: "Yes; Christ says: ' Whosoever shall do the 
will of my Father, the same is my mother, sister and 
brother.'" Matt. 12:50. 

He then said that Christ was of the seed of the 
woman. But I told him, that women had no seed 
themselves: for as the woman is of the man, even so 
is the man also by the woman. 1 Cor. 1 1 ; 12. Then 
he said that he was of Mary's substance and blood. 
But I replied that Christ said to the Jews, that he 
was from above, but they from beneath ; "ye are of 
this world," he said; "I am not of this world." John 
8:23. Moreover, the apostle says: "The first man 
is of the earth, earthy: the second man is the Lord 
from heaven." 1 Cor. 15:47. I then told them that 
they should repent of their unrighteousness, perse- 
cution, and false, idolatrous doctrine. "They said: 
' ' We have the true doctrine. ' ' I said that Paul nev- 
ertheless commands us to avoid such as command 
to abstain from meats, which God has created for 
the use of them that believe; and who forbid to 
marry, and have their conscience seared with a hot 
iron; for it is better to marry than to burn; but you 
people, contrary to the Scriptures, command to ab- 
stain from meats, and forbid to marry, and will 
rather burn than marry. 1 Tim. 4:2, 3; 1 Cor. 7:9. 

Dean. "We do not forbid to marry." 

Hans. ' ' Certainly you do; you know that because 
of your commandment a person may neither eat 
meat nor marry, in Lent, and on many other days; 
and you have entered into a covenant that restrains 
you from marrying; but you commit such fornica- 
tion that it is a shame to speak of it, as is daily 
seen from the bastards that are brought to your 
houses, and Paul says that we shall not eat with 
such, namely, fornicators, drunkards, etc. , but that 
they are to be delivered unto Satan, for the destruc- 
tion of their flesh." 1 Cor. 5:5. 

Dean. "We are not so bad; we do not want to 
deliver them to Satan, we are so much the better." 

Hans. "Poor man, would you be better than 
Paul ? But all that is told you is of no avail ; for you 
will not repent; but if you want to dispute with us 
in the market or any other public place, we are 
ready, in hopes that some of the ignorant might be 
drawn thereby." 

Dean. "This shall not be; who should judge 
there? boatmen, fish-mongers, and the like? That 
would be just the way to excite a tumult; but we 
are fools that we dispute so much with you; the 



proper way to do would be, simply to tell you our 
faith, and if you will not believe it, pass sentence." 

We had many other words yet as about the wor- 
shiping of saints, the Pope of Rome, confession, 
fasting, purgatory, and the sleeping of the saints, 
which it would take much too long to write. The 
foregoing I have written down from memory, even 
as they often occurred; but since it happened long 
ago, I should not be able to write it down word for 
word. But since I well know that it is of no avail 
to tell them anything, and that they are arrogant 
and shameless, I sometimes give them very brief 
answers, offering to dispute with them in public, 
which they refused. They often put the same ques- 
tions repeatedly to our brethren and sisters that are 
in bonds with us, who are all still of good cheer, the 
Lord be praised; for we feared the false prophets 
much more before we spoke with them, than after- 
wards. But the Lord knows how to give his chosen 
a mouth in such hours as he has promised, better 
than we can imagine; for those who seemed weak 
when not in bonds, are so courageous, that it is as- 
tonishing to see and hear it. The Lord alone be 
praised forever and ever. Amen. 

The Dean also asked me whether we did not pray 
for him. I said: "Yes." "What do you people 
call me?" said he; " Do you call me Saul ?" . Ire- 
plied: "I have sometimes heard you called the In- 
quisitor (they all laughed); sometimes the Dean of 
Ronse." He said: "That is my name." We had 
many more words yet; however partly from lack of 
paper, I forbear writing more; but I beg all who see 
this, to receive it in good part, And if possible, let 
a copy of this be sent to our acquaintances at Ant- 
werp, and one to our acquaintances in the West. 

Thereupon these twelve friends (whose names are 
mentioned in the beginning of Hans de Vette's 
letter) all courageously laid down their lives for the 
truth . First four valiantly passed through the con- 
flict, who offered up their burnt-sacrifice in the 
name of our Lord Jesus Christ, and a short time 
afterwards, six others, who, after steadfast confession 
of their faith, were also brought forth, and being 
asked whether they would not yet recant, they an- 
swered: " No," but if they had committed any crime, 
they should be dealt with accordingly. They were 
speedily sentenced to death as heretics, and when 
they were taken out to death in two wagons, two 
monks sat beside them, who prevented them from 
speaking much, so that they could only with great 
difficulty speak a word or two, namely: "Fear not 
them that kill the body; for after that they have no 
more that they can do;" but, O men, repent, for the 
apostle says that he that lives after the flesh shall die. 
Rom. 8:13. 

When they were led into a hut of wood and straw 
in which they were to be burnt, they manifested 
great joy, and commending their souls into the 
hands of God, they put off the corruptible, to put 
on the incorruptible. 

There remained yet two pregnant women, who, 
after giving birth to their children, and lying in, 
were both secretly beheaded in the count's castle, 
Thus all these, continuing steadfast unto the end, 
went to rest with the Lord and shall also enter into 



MARTYRS MIRROR.] 



599 



eternal joy with him, in the company of all the dear 
children of God. Matt. 25: 21 ; John 1:12. 



MAEYKEN KATS, OF WERVICK IN FLANDERS, 

MAGDALEENTKEN, AECHTKEN OF ZIERICK- 

ZEE, OLD MAEYKEN, GRIETGEN BON- 

AVENTUERS, AND MAEYKEN DE 



KORTE, A. D., 



^559- 



On the 20th of May 1559, the Margrave of Ant- 
werp, seeking one upon whose head a price of three 
hundred guilders was set, went forth with many 
servants, and surrounded and entered two houses, 
in which they found six sisters, namely, Maeyken 
Kats, Magdaleentken, Aechtken of Zierickzee, Old 
Maeyken, Grietgen Bonaventuers, and Maeyken de 
Korte. But however much they searched the houses 
they could not find the one whom they sought. 
Then the Margrave wished these women in Hobo- 
ken Heath. But nevertheless, when he could not 
accomplish his purpose, he took all six with him, 
and shut them in a dark prison. Afterwards they 
were examined. They freely confessed their faith, 
and could not be brought to recant, neither by the 
imperial decree, nor by threats or torture; nor did 
they betray any one. Hence, on the 18th of June; 
the first three were sentenced to death, and drowned 
in prison by night. 

Afterwards, on the nth of October, the other 
three were also condemned to death; old Maeyken, 
the honorable widow, who was worthy of double 
honor, was drowned, while Grietken Bonaventuers 
and Maeyken de Korte had to taste death by the 
sword (unusual with women) for the truth, for 
which their Lord, whom they loved and did not 
forget, will likewise not forget them, but gladly re- 
ceive them into his kingdom and joyfully feast in 
paradise. 



A LETTER FROM MAEYKEN DE KORTE. 

My dear sister, pray for us, that the word of the 
Lord may have free course, and be fruitful in all 
longsuffering and holiness, to wait for him with pa- 
tience; for he shall come quickly, and bring his re- 
ward with him; he is faithful that promised, who 
also vyill do it. 2 Thess. 3:1; Rev. 22:12; 1 Thes- 
salonians 5:25. It is as I say: our life is a continual 
conflict upon earth. Know that I am of tolerably 
good cheer; the flesh is pretty well, the Lord be 
praised. We are here indeed as the filth of the 
world, and constantly long to get home, and for a 
building not made with hands, eternal in the heav- 
ens. We, according to his promise, look for new 
heavens and a new earth, wherein dwelleth right- 
eousness. 1 Cor. 4: 13. How ought we to be pre- 
pared with a godly life ! I often find myself cast 
down; I also discover so many shortcomings in me, 
and that there is so much yet to die unto; I have to 
commit it all to the Lord, with an humble heart, and 
trembling, contrite spirit, asking him for grace, and 
not for justice. I feel that the more I humble my- 



self, the more the mighty God works in me, and 
pours his grace into me. Then I cry most bitterly, 
fall upon my knees, and thank my God, and say: 
"O my Lord and God, what am I, child of Adam, 
that thou art mindful of him ;* thou hast given him 
dominion over all thy works. Whence is it that 
thou dost visit us so abundantly, and dost so gra- 
ciously open unto us thy treasures, and causest the 
bright morning star to arise and shine in our hearts, 
and hast drawn us out of this dark night to the im- 
perishable light? What shall we render unto him, 
my dear sister, but a penitent and contrite heart, 
and a broken spirit, with love and great gratitude; 
there rests the spirit of the Lord, says David." Let 
us love one another fervently, for God is love, and 
constantly exhort each other, lest we wax cold 
through the deceitfulness of sin ; so that God may be 
glorified in us, and we may be delivered from pride, 
and from unreasonable and wicked men ; for all 
men have not faith. The Lord is faithful; he will 
strengthen and keep us. 1 John 4:8; Heb. 3:13; 
2 Thess. 3:2. Know, that my sisters were here, 
and desired to have a word of comfort from me. 
The Lord gained the victory. I do not know how it 
is with me, I do not feel drawn to them, just as 
though they were not related to me; I cannot re- 
joice, though I see them, and it seems to me that 
they are afraid of me. They caused me so much 
cross. They had sent a monk named Balten here, 
to examine me, and were willing to give him three 
caps, if he should be able to convert me. He came 
with fine words, but I would not speak, being sick 
at the time. Then my sisters said: "Why do you 
not speak ? " I replied : "I have no desire at pres- 
ent; we have talked with him so often; he well 
knows our intention." 

This irritated Balten, and he complained greatly 
of me, that I had strongly resisted the Scriptures, 
that I maintained salvation erroneously, and that I 
had no hope. Then they wept greatly, but it was 
all the same to me, whether he kept silence or 
spoke. He made all leave the room, only my two 
sisters; he and I remaining. He then entreated me 
much, saying: "My dear Maeyken, have compas- 
sion upon your poor soul." I boldly replied : "This 
I hope to do." "Say that you are sorry, and that 
you have erred; it is sufficient, and you need say 
no more; an instrument shall immediately be drawn 
up for you, according to my direction, and I myself 
and your two brothers-in-law will sign it. It shall 
remain a secret, and all shall be done for you that is 
possible; give your consent to it, my dear sister. " 
Then I was moved in my spirit, and said: "You 
may give your head rest, yours is all lost labor; I 
am not at all inclined to say that I am sorry. I am 
so sorry for it, that if I had not done it, I should 
yet do what I have in mind. I want to' abide in it 
by the help of God, neither entreaties, nor tortjres, 
nor death, nor life shall turn me, and I want to die 
therein; hence do not torment me." Phil. 4:13. I 



* An implied substitution of gender, peculiar to the genius of 
the Dutch (as also, the German) language ; the exclaimant, losing 
sight of her own individuality, views herself only as a representa- 
tive of Adam's race, and recipient of God's munificence.— Travf. 



600 



MARTYRS MIRROR. 



wish I could speak with Lauwerens Huysmaeker, 
and see all of you; but I must be patient. 

I commend you to the Lord, and to the word of 
his grace; greet Andries, and Mattheus. I greet 
you both; greet Lauwerens, and Hans; greet Adri- 
aen much, and Lauwerens' wife, and the wife ol 
Lauwerens the broom-maker, and Hansken's wife. 



A TESTAMENT WRITTEN BY JELIS BERNAERTS TO 
HIS WIFE, WHEN HE LAY IN PRISON AT ANT- 
WERP, WHERE HE WAS PUT TO DEATH FOR 
THE WORD OF THE LORD, A. D. 1559- 

Grace and peace be multiplied unto you, my dear 
and most beloved wife and sister in the Lord, ac- 
cording as his divine power hath given unto us all 
things that pertain unto life and godliness, through 
the knowledge of him that hath called us to glory 
and virtue: whereby are ^iven unto us exceeding 
great and precious promises. 2 Pet. i : 2, 3. 

Thus, my most beloved, that by these you are a 
partaker of the divine nature, if you flee the cor- 
ruptible lusts of this world, as you have also done, 
and by renouncing the same, and accepting regen- 
eration, faith, and manifestation of obedience, which 
you proved by baptism, in which you put on Christ, 
and thereby became a partaker of the divine nature. 
And this was not done for works of righteousness 
which you did, but according to his mercy he saved 
you, by the washing of regeneration, and renewing 
of the Holy Ghost. Tit. 3:5. If you continue herein 
unto the end, and are patient in whatever befalls 
you, you shall inherit what is promised you. Praise 
God, and thank him for all his glorious benefits 
which you have received ; and bless God the Father 
through Jesus Christ, though tribulation has now 
come upon you, through my departure for the 
Lord's sake; and know that according to his abun- 
dant mercy he hath begotten you again unto a lively 
hope by the resurrection of Jesus Christ from the 
dead, to an inheritance incorruptible, and undefiled, 
and that fadeth not away, reserved for you and all 
that are in the same faith, who are kept by the 
power of God through faith unto salvation ready to 
be revealed in the last time, wherein you, my dear 
and beloved wife, greatly rejoice, though now for a 
season, if need be, you are in heaviness through 
manifold temptations: for, know, my most beloved, 
we are tried in manifold ways, in order that it may 
become manifest whether we truly love the Lord. 
1 Pet. 1:3. 

Hence be of good cheer, my most beloved, even 
though still much more tribulation should come 
upon you; for know that we must through much 
tribulation and suffering enter into the kingdom of 
God. And as also Ecclesiasticus says, in the sec- 
ond chapter, first verse: "My son, if thou come to 
serve the Lord, prepare thy soul for temptation. 
Set* thy heart aright, and constantly endure, and 
make not haste in time of trouble. Cleave unto him, 

and depart not away For gold is tried in 

the fire, and acceptable men in the furnace of adver- 
sity," 



But, my most beloved, even as James writes in 
his first chapter: "My brethren, count it all joy 
when ye fall into divers temptations, knowing this 
that the trying of your faith worketh patience. But 
let patience have her perfect work, that ye may be 
perfect and entire, wanting nothing;" for when we 
are in tribulation, we need patience. Hence I en- 
treat you from the bottom of my heart, and from 
my inmost soul, to be of good cheer, and with pa- 
tience to let the trial of your faith become manifest, 
as Peter says, that the trial of your faith, being 
much more precious than of gold that perisheth, 
though it be tried with fire, might be found unto 
praise and honor and glory at the appearing of Je- 
sus Christ : whom having not seen, ye love ; in 
whom, though now ye see him not, yet believing, 
ye rejoice with joy unspeakable and full of glory: 
receiving the end of your faith, even the salvation 
of your souls. 1 Pet. 1 : 7 — 9. Then all suffering, 
tribulation, reproach, persecution, sighing, weeping, 
and lamenting will have an end. Rev. 21:4. There- 
fore be of good cheer, and consider that the suffer- 
ing which may happen to us here, will all pass 
away, and all the glory and pleasure of this world 
must also perish and come to naught; but look con- 
stantly to the future glorious promises that have 
been made us, and which shall be fulfilled to us 
that believe, if we remain steadfast, since he is faith- 
ful that promised, for the Lord is not slack concern- 
ing his promise. Matt. 24:13; Heb. 10:23; 2 Peter 
3 : 9. But be of good cheer, and trust in him, for he 
will not forsake you; and cast your care upon him, 
for he careth for you; for he that has called and 
chosen you hereto is a God of all grace, as Paul 
says. 

But the God of all grace, who hath called us unto 
his eternal glory by Christ Jesus, after that ye have 
suffered a [little] while, (mark, he says: A little 
while) make you perfect, stablish, strengthen, settle 
you in that which you have accepted, namely, the 
faith in him, and his only begotten Son, Jesus Christ 
our Lord, unto whom be praise, honor and glory, 
now and forever. Amen. 1 Pet. 5:10. 

After all heartfelt and affectionate greetings to 
you, my dearest, chosen and most beloved wife and 
dear sister in the Lord, I have received your letter, 
in which you write me to write you a testament, 
which I will not refuse to do, if the Lord gives me 
time; for if I could help you with my blood, I would 
do it. But now I cannot help you, save by writing, 
which I do to your comfort, out of true brotherly 
love, and from the bottom of my heart, intending 
to finish this, by the help and grace of the Lord, 
with the same mind with which I commenced it. 
Know therefore, my dear wife and sister in the Lord, 
how that God visited his people in former times, 
when they were in Egypt, in the bondage of King 
Pharaoh, whom they had to serve for about five 
hundred years. And when it was his will to deliver 
them, he raised up Moses for their leader, through 
whom God delivered them out of Egypt's bondage, 
and led them through the Red Sea, in which he 
drowned and brought to nought King Pharaoh and 
all his host — with which the latter pursued them — 
thus delivering them out of his hands. Thus they 



MARTYRS MIRROR. 



601 



came into the wilderness, to go on to the land which 
was promised them ; and the Lord God, through 
Moses their Leader, gave them laws and customs 
after which they were to walk. But they did not 
continue in his law; wherefore God became angry, 
and sware in his wrath, that they should not enter 
into his rest. Concerning whom did he swear, but 
concerning unbelievers? And we see that they did 
not enter therein, and this because of their unbelief. 
This having thus happened, the Lord spoke through 
the prophet, and said: "Behold, the days come, 
saith the Lord, that I will make a new covenant 
with the house of Israel, and with the house of 
Judah: not according to the covenant that I made 
with their fathers, in the day that I took them by 
the hand to bring them out of the land of Egypt; 
which my covenant they brake, although I was a 
husband unto them, saith the Lord: but this shall 
be the covenant that I will make with the house of 
Israel; After those days, saith the Lord, I will put 
my law in their inward parts, and write it in their 
hearts; and will be their God, and they shall be my 
people. And they shall teach no more every man 
his neighbor, and every man his brother, saying, 
Know the Lord: for they shall all know me, from 
the least of them unto the greatest of them, saith 
the Lord: for I will forgive their iniquity, and I will 
remember their sins no more." Now in these last- 
days he has revealed this covenant, given through 
his Son Jesus Christ our Lord, who is the true 
Moses, who has taken us by the hand, and led us 
out of Egypt, wherein we all sat and served the 
hellish King Pharaoh, under whom we were captive 
by sin ; from which bonds and slavery we are re- 
deemed through Christ, who through his death and 
the shedding of his blood redeemed and reconciled 
us, and delivered us from the hellish King Pharaoh, 
whom he destroyed and suffocated in his blood, 
thereby fulfilling the Old Testament; for all had to 
be fulfilled that was written in the law and in the 
prophets. Heb. 1:2; Matt. 5:17; Luke 24:44. Thus 
the fulfillment was accomplished, and the new testa- 
ment confirmed with his blood ; which, as already 
stated, he had promised through the prophets, and 
which is proclaimed to us through the Gospel, and 
confirmed with signs and wonders by him and his 
holy apostles, whom after his resurrection he sent 
out to preach to all nations, that whosoever should 
believe and be baptized, should be saved, also com- 
manding them to teach them to observe all things 
whatsoever he had commanded them. Heb. 2:4; 
Matt. 28:20. 

And now, my most beloved, are we the people 
which God chose before the foundation of the 
world, and made a better testament with us, than 
he made with Israel, who daily had to offer up sac- 
rifice for sins, by which thev could nevertheless not 
atone? Eph. 1:4; Heb. 7:22,27. For burnt offer- 
ings and offering for sin he would not, neither did 
God have pleasure therein, which were offered by 
the law; then said he (namely Christ), Lo, I come 
to do thy will, O God. He taketh away the former, 
that he may establish the second. By the which 
will we are sanctified through the offering of the 
body of Jesus Christ once for all. And every priest 



then stood daily ministering and offering oftentimes 
the same sacrifices, which can never take away sins : 
but this man, after he had offered one sacrifice for 
sins forever, sat down on the right hand of God; 
from henceforth expecting till his enemies be made 
his footstool. For by one offering he hath perfected 
forever them that are sanctified. Whereof the Holy 
Ghost also is a witness to us : for after that he had 
said before (as is written Jer. 31:31). This is the 
covenant that I will make with them after those 
days, saith the Lord; I will put my laws into their 
hearts, and in their minds will I write them; and 
their sins and iniquities will I remember no more. 
Now where remission of these is, there is no more 
offering for sin, as Paul writes. Heb. 10:8 — 18. 

Therefore, my dear and beloved wife, we have 
(verse 19) a free and secure entrance into the holiest 
by the blood of Jesus, by a new and living way, 
which he hath consecrated for us, through the vail, 
that is to say, his flesh; and we have a high priest 
over the house of God, \fhich is the church, which 
he cleansed with his blood, that it might be holy, 
without spot or wrinkle; of which you are a mem- 
ber, for it is the body of Christ, and we the mem- 
bers of that same body, and Christ the head and 
priest of the house of God, as stated. Eph. 5: 26, 27; 
1 : 22. Hence, my most beloved, adhere to it dili- 
gently, and let us always, draw near with a true 
heart, in full assurance of faith, having our hearts 
sprinkled from an evil conscience, and let us wash 
our bodies with pure water, that is, put off all un- 
cleanness of the heart and the flesh, and perfect all 
righteousness and holiness; and hold fast the pro- 
fession of your faith without wavering, for he is 
faithful that promised; and always consider your- 
self — -this I entreat you, my most beloved — to 
provoke unto love and to good works. Hebrews 
10:22 — 24; 2 Cor. 7:1. 

Since you are a child of the New Testament, I 
write you this for a testament according to your 
request. Hence it is my request of you, my dear 
lamb, despised of men, but chosen of God, and 
called to his Testament, since he left us the Testa- 
ment, that we should thereby remember his death ; 
namely the breaking of the bread, showing by it 
that he was broken for us on the tree of the cross, 
and that we should also remember thereby, that we 
are delivered through him from the hand of our 
enemies. This he left us for an everlasting Testa- 
ment, to observe it, even as the children of Israel 
were commanded to eat the passover, and to ob- 
serve it yearly for a memorial of their having been 
delivered from King Pharaoh; all of which was a 
figure and shadow, of which we now have the true 
substance, in the true observance of our redemption 
through the true passover Christ, and his commun- 
ion, in which you are certainly included, since it is 
but a short time ago that we showed it among the 
others by the breaking of bread, and drinking of 
wine, that you are a partaker of the New Testa- 
ment, and of all the glorious promises which are 
promised the children of the New Testament. Hence 
it is my request that you will faithfully continue 
therein unto the end, so that you may inherit all the 
promises, for he that overcometh shall inherit all 



602 



MARTYRS MIRROR. 



things; to him that overcometh will I grant to sit 
with me in my throne ; he that overcometh, the 
same shall be clothed in white raiment ; he that 
overcometh, him will I confess in heaven before my 
Father, and will write his name in the book of life; 
and other beautiful promises that, as you well 
know, are promised to all that overcome. Revela- 
tion 21:7; 3:5, 21. 

Therefore, my most beloved, see that you remain 
faithful ; for you are still in the wilderness, where you 
must be proved yet, even as Israel was proved in 
the wilderness forty years, that God might make 
manifest thereby, what was in their hearts. Hence 
know that all perished who did not remain stead- 
fast, and that they could not inherit the promises, as 
stated before. But now we have a better testament, 
which is for ever, and not as Israel, a law written 
in tables of stone, but written in the tables of our 
hearts. Heb. 8:6. 

Hence, my most belovad, since we have a better 
testament, walk the better in it, and continue stead- 
fast in the faith, and let this be manifested by the 
fruits of faith, and the law which is now written in 
your heart, by the Spirit of God; let him be read 
from you, and this by fulfilling the works of the 
Spirit, that you may thus be an epistle of Christ, 
which may be read by all to whom you are mani- 
fest, as Paul testifies of the Corinthians (2 Cor. 3:3), 
that they were the epistle of Christ ministered by 
them, written not with ink, but with the Spirit of 
the living God; not in tables of stone, but in fleshy 
tables in their hearts; for Christ also says (Matthew 
5:16): "Let your light so shine before men, that 
they may see your good works, and glorify your 
Father. For if we now have a new testament given 
by Christ, who is our Leader and Lawgiver, we 
must keep his commandments, follow him (as I 
wrote to you in the other two letters), and show 
forth his image, even as the image of the Father 
was shown forth through him, as he said to Philip : 
"Philip, he that hath seen me hath seen the Father; 
and how sayest thou then, Shew us the Father? 
Believest thou not that I am in the Father, and the 
Father in me? the words that I speak unto you I 
speak not of myself: but the Father that dwelleth 
in me, he doeth the works." John 14:9, 10. 

Now, my most beloved, since through the grace 
of God you have heard the Gospel, which has been 
preached in all the world (Rom. 8:18), and believe 
in it, and have been obedient to it, and are yet, as I 
trust through the grace of the Lord, and have put 
on Christ, let him therefore be shown forth in you, 
even as the image of the Father is shown forth in 
Christ, through words and miracles, as you have 
also always shown him forth by a pure Christian 
conversation; and thus truly follow Christ, since he 
is the true Moses, who went before us. Follow him 
valiantly, no matter what you meet with in this wil- 
derness, whether it be tribulation or affliction, suffer- 
ing or persecution; be of good courage, Christ is 
gone before; follow him boldly, for the servant is not 
better than his lord, nor the disciple above his mas- 
ter, nor the wife above her husband, nor the maid 
above her mistress; but it is enough for the disciple 



that he be as his master, the servant as his lord, the 
wife as her husband, the maid as her mistress. 

Therefore, dear sister in the Lord, be of good 
cheer, and consider the long suffering and patience 
of Christ, and all the pious witnesses who from the 
beginning until now have followed Christ. Jas. 5: 10. 
He did not leave them without comfort, nor does he 
leave us, who are imprisoned here for the same tes- 
timony's sake, without comfort, but wonderfully 
comforts and strengthens us through the power ol 
the Holy Ghost, eternal praise to him for it. 

Hence be of good courage, continue without 
ceasing in prayer and supplication, and thus show 
that you are a child of the New Testament, that the 
law of the Lord is written in your heart, and is 
thus read. May the merciful Father strengthen you 
to this end, through his Son, and the power of his 
Holy Spirit. Herewith (since my paper is exhausted) 
I commend you, my dear wife, to the Lord, and to 
the word of his grace. 

Written in my bonds, on Monday, by me, 

Jelis Bernaerts, your dear husband. 



A LETTER WRITTEN BY JELIS BERNAERTS TO HIS 
WIFE. 

Grace and peace from God the Father, which has 
come to us through Jesus Christ his only begotten 
Son, our Lord. May he comfort you in all your 
tribulation by the power of the Holy Spirit, which 
spirit is the comforter of all the afflicted, and is sent 
us from the Father through Jesus Christ his Son, as 
the teacher of all believers, and comforter of all the 
affiicted, who are in godly sorrow, which sorrow 
worketh repentance to salvation. 2 Cor. 7: 10. This 
same only, undivided, unchangeable, eternal al- 
mighty, strong God, expressed in three names, name- 
ly, Father, Son, and Holy Ghost, in one Being, as 
is written. John 5:7: There are three that bear rec- 
ord in heaven, the Father, the Word, and the Holy 
Ghost : and these three are one; may he be your 
Comforter unto the end; this I pray from the bottom 
of my heart, through his dear Son Jesus Christ our 
Lord. Amen. 

After all heartfelt and affectionate greetings which 
I have written you, my dearest and beloved wife, 
and sister in the Lord, whom I love as my own 
soul, according to the spirit and the flesh, since you 
are flesh of my flesh, and I with you, I cannot (per- 
ceiving your sorrow) omit or neglect always to com- 
fort you by my writing, as long as I have time. And 
know, my most beloved, that my parting from you 
is hard for me; but I console myself with the word 
of the Lord, who has said that we must hate and 
forsake everything: father, mother, wife, children; 
and that he who does not take up his cross daily, 
cannot be his disciple. Luke 14:26; Matt. 16:24. 
And when I also consider that the union of the 
flesh which we have formed together, cannot last 
forever, and as the parting does thus take place ac- 
cording to the will of the Lord, I renounce my own 
will herein, and submit myself to the will of the 
Lord. Thus you also, my most beloved, I entreat 



MARTYRS MIRROR. 



603 



you, give yourself over to the Lord, for he is your 
life and your death, as we read Rom. 14:8: 
Whether we live, we live unto the Lord ; and 
whether we die, we die unto the Lord; for we are 
the Lord's. And when I, my dearest, contemplate 
the unity in which we still stand, namely, in the 
spiritual body of Christ, since by one Spirit we are 
all baptized into one body, then I rejoice that you 
also stand in communion with me, and have become 
a partaker of the divine nature, yea, that we have 
become branches on the vine, which is Christ, sheep 
of the true Shepherd, children of the promise, born 
of the free woman, heirs of God's kingdom, with 
Christ in the kingdom of his Father, since we are 
born of God through him, by the incorruptible 
seed, the word of truth, which he is, since he is the 
Word of the Father, and the Word became flesh, 
through which Word and Spirit we came into this 
communion, and became flesh of his flesh, and bone 
of his bone, and are members of his body, namely, 
of his church, of which he is the Head; and when I 
contemplate that we both stand herein, I rejoice, as 
also you, my most beloved, this I pray you; for this 
union shall endure forever, if we remain faithful to 
him with whom we are united herein, and do not 
commit adultery, and we shall enjoy hereafter all the 
glorious riches with him in his Father's kingdom. 
But know, my dear lamb, that Christ, when he had 
forsaken the glory of his Father, and came upon 
earth, had to take it again by much tribulation and 
suffering; and if he, who is the Head, went thus be- 
fore, we, the members, must follow; and as there is 
but one way, and one door, the members must fol- 
low in and through the same — the body cannot 
enter the house divided. Hence, my most beloved, 
if we would be members with the Head, namely, 
enter with Christ into his Father's house, and enjoy 
the glorious riches, we must enter by the same way, 
and accept all that may befall us; for if we woul 
reign with him, we must suffer with him. 
. If we are children, we are also heirs, heirs of God, 
and joint heirs with Christ; if so be that we suffer 
with him, that we may be also glorified together. 
For I reckon that the sufferings of the present time 
are not worthy to be compared with the glory which 
shall be revealed in us. Rom. 8:17,18. And 
Christ says : ' ' Verily, verily, I say unto you, that 
ye shall weep and lament, but the world shall re- 
joice; and ye shall be sorrowful, but your sorrow 
shall be turned into joy." A woman when she is in 
travail hath sorrow, because her hour is come: but 
as soon as she is delivered of the child, she remem- 
bereth no more the anguish, for joy that a man is 
born into the world. John 16:20, 21. Thus, my 
most beloved, take these words of Christ, for an ex- 
ample, that it must be thus with us until we have 
born Christ. 

Therefore, > my most beloved, consider well the 
Scriptures, how he constantly speaks of tribulation 
and suffering in this present time, always, however, 
adding comfort, even as he says.; " Blessed are ye 
that mourn ; for ye shall be comforted. ' ' Matt. 5 : 4. 
Again : "In the world ye shall have tribulation : 
but be of good cheer; I have overcome the world." 
John 16: 33. And again : " Fear not, I will not leave 



you orphans." John 14: 18. And even as he speaks 
through the prophet Isaiah : ' ' Can a woman forget 
her sucking child, that she should not have compas- 
sion on the son of her womb ? yea, they may forget, 
yet will I not forget thee." Is. 49: 15. 

Hence, my most beloved, be comforted by these 
words, and by all the glorious riches of which you 
have become a partaker through faith, and you need 
not be astonished that you now weep, since you cer- 
tainly well know, that in this present time nothing 
is promised us, but tribulation, suffering, persecu- 
tion, and weeping, but it is written : ' ' Blessed are 
ye that weep now : for ye shall laugh. Woe unto 
you that laugh now ! for ye shall weep. ' ' Luke 
6:21, 25. Hence it is better to weep now, than 
afterwards, since the time is coming which will en- 
dure forever; and the things which now are must 
soon perish. Therefore, my most beloved, cast your 
care upon the Lord, for he cares for you: and be 
strengthened with all might, according to his glori- 
ous power, unto all patienc*e and long-suffering with 
joyfulness: giving thanks unto the Father, which 
hath made us meet to be partakers of the inheritance 
of the saints in light : who hath delivered us from 
the power of darkness, through his beloved Son 
Jesus Christ our Lord, unto whom be praise, honor 
and glory, now and forever. Amen. Colossians 
1:11—13. 

Herewith, I your faithful husband, commend 
you, my most beloved wife, to the Lord, and to- 
the word of his grace. Amen. May the Lord 
strengthen and stablish you by his Spirit, that you 
may keep unto the end that which you have and 
thus receive the crown of life, and wait with 
patience for the time of your redemption. The peace 
of the Lord be with you, and with all that fear and 
love the Lord, and keep his commandments. 



ANOTHER LETTER OF JELIS BERNAERTS TO HIS 
WIFE. 

The grace and peace from God the Father, and 
the merits of our Lord Jesus Christ, and the com- 
munion of the Holy Spirit, by which Spirit we are 
all baptized into one body, of which Christ is the 
Head, and we members together, flesh of his flesh, 
and bone of his bone, and he is the Savior of his 
body, and the gates of hell cannot prevail against 
or withstand it, if we remain firmly united in love 
among ourselves, and do not suffei ourselves to be 
deceived, but hold fast the faith in Christ Jesus, and 
do not neglect the grace given us of God through 
Christ Jesus, his only begotten Son, our Lord, unto 
whom be praise, honor, glory, and thanksgiving 
now and forever. Amen. 

After all heartfelt greeting written to you my be- 
loved wife and sister in the Lord, of whom I am 
now deprived through the bonds in which I now am 
for the testimony of our Lord Jesus Christ, and 
the faith in God, which I hope to seal with my 
blood and death, and thus to enter into rest with all 
the saints of God under the altar — which altar is 
Christ — and wait for all my fellow-brethren and sis- 
ters, where we shall be gathered together and 



604 



MARTYRS MIRROR. 



remain forever and ever, and thus be in everlasting 
joy, where parting will be heard no more, but we 
shall reign forever with God and the Lamb, and all 
the saints. There neither sighing nor weeping shall 
be heard any more, but all tears shall be wiped 
away from our eyes; our tribulation shall be turned 
into joy and gladness, our weeping into laughing, 
our parting into eternal gathering, where there will 
be nothing but joy and gladness. " For eye hath 
not seen, nor ear heard, neither have entered into 
the heart of man, the things which God hath pre- 
pared for them that love him. But God hath 
revealed them unto us by his Spirit." i Cor. 2:9. 
Therefore let us be of good cheer, and patient in 
tribulation, knowing that we must through much 
tribulation and suffering enter into the kingdom of 
heaven; and let us continue instant in prayer, and 
firmly persevere with prayer and supplication in the 
Spirit, that he will always comfort, strengthen and 
stablish us, so that we may always be steadfast in all 
tribulation and suffering that may befall us; in which 
suffering he will not leave us without comfort; for as 
the sufferings of Christ abound in us, so our conso- 
lation aboundeth by Christ. 2 Cor. 1:5. 

Now, my most beloved, we may be of good 
cheer, and have good courage, and rejoice in hope, 
that we have obtained such glorious promises, and 
expect so un-hoped for a salvation. For we who 
sometime were far off, are now come nigh ; yea, we 
who sometime were strangers and foreigners, are 
now become fellow-citizens with the household of 
God; and are built upon the foundation of the apos- 
tles and prophets, Jesus Christ himself being the 
chief corner stone, and are thus framed together 
unto a holy temple, even as Peter says (1 Peter 2:5): 
Ye also, as lively stones, be ye built up a spiritual 
house, to offer up spiritual sacrifices, acceptible to 
God by Jesus Christ; for he loved us, and washed 
us from our sins in his own blood, and hath made 
us kings and priests unto God and his Father (Reve- 
lation 1:5, 6); even as Peter also writes in his first 
epistle, second chapter ; " But ye are a chosen gen- 
eration, a royal priesthood, a holy nation, a peculiar 
people; that ye should show forth the virtues of him 
who hath called you out of darkness into his mar- 
vellous light : which in time past were not a people, 
but are now the people of God : which had not ob- 
tained mercy, but now have obtained mercy." Ver- 
ses 9 and 10. For we must know that we were with- 
out God in the world, when we served the lusts of 
our flesh, and walked according to the course of this 
world, whose friend we were, yea, what is more, we 
were praised by the world; but, alas! despised by 
God ; for, even as James says : Whosoever will be a 
friend of the world is the enemy of God. James 4 : 4. 
Then we were of those who had not obtained mercy 
of God; for, even as Christ says: Ye cannot serve 
two masters : ye must hate the one, and love the 
other. Matt. 6: 24. And if we renounce the world, 
and forsake our own life, to live no longer according 
to the will of our flesh, but according to the will of 
God, he will have mercy upon us; and turn us from 
lies to the truth, from darkness to the light, from 
the serving of idols to the worship of the living God. 
Then we who were not a people, become the people 



of God, and can proclaim all the virtues and glori- 
ous benefits which the Lord has shown us, having 
also adopted us as his children; for it was such a 
people, converted and changed into newness of life, 
to whom the apostle Peter wrote : "Ye are a chosen 
generation," etc. And observe, my beloved, that he 
commences his epistle as to a people who were scat- 
tered abroad every where for the faith in Christ 
Jesus; hence it need not surprise us, though we are 
dispersed, scattered, apprehended and put to death; 
for thus, as you may hear and read, it has been from 
the beginning, and will be made unto the end, since 
darkness does not love the light. 

Thus, my most beloved, let us not fear; God is 
our Leader; and if God be for us, who can be 
against us? He that spared not his own Son, but 
delivered him up for us all, how shall he not with 
him also freely give us all things ? It is God that 
justifieth. Who is he that condemneth ? It is Christ 
that died, yea, rather, that is arisen again, who is 
even at the right hand of God^ who also maketh in- 
tercession for us. This we know, yea, what is 
more, we know that he preserves us as the apple 
of his eye, and has said : "I will never leave thee , 
nor forsake thee." So that we may boldly say: 
' ' The Lord is my helper, and I will not fear what 
man shall do unto me," (Heb. 13:5,6), even as 
he has also admonished us, not to fear them that 
can kill the body; since after that they can do no 
more. But let us fear him who has power to cast 
soul and body into hell. Even as he also says 
through the prophet: "Who art thou, that thou 
shouldest be afraid of a man that shall die, and of 
the son of man which shall be made as grass ?" 
Isaiah 51:12. 

Hence, my most beloved, fear not that which 
may befall you yet: neither be without comfort: but 
be of good cheer out of bonds, and be patient in 
tribulation, even as I am by the help of the Lord, in 
my bonds; and let us firmly continue in faith and 
love, and say with St. Paul : " Who shall separate 
us from the love of Christ? shall tribulation, or dis- 
tress, or persecution, or famine, or nakedness, or 
peril, or sword ? As it is written ; for thy sake we 
are killed all the day long : we are accounted as 
sheep for the slaughter. Nay, in all these things we 
are more than conquerors through him that loved 
us." Rom. 8:35—37. 

Therefore, my most beloved, have good courage, 
and be of good cheer and patient in all your trib- 
ulation, and stand firm in the faith, steadfast unto 
the end, so that, even as we are now separated from 
each other by much tribulation and suffering, we 
may meet in the day of resurrection, and thus rejoice 
forever with one another, and reign with the Lord 
and all the saints, and all the angels of God, for- 
ever and ever. Amen. 

To this end, may the Almighty God and Father 
of our Lord Jesus Christ strengthen you, and me 
(and all that love the Lord and keep his command- 
ments) through the power of his Holy Spirit. Amen. 
Herewith I commend you to the Lord, and to the 
word of his grace. Amen. The peace of the Lord 
be with you, 



MARTYRS MIRROR. 



605 



A LETTER WRITTEN BY JELIS BERNAERTS TO 

BRETHREN AND SISTERS, AFTER HE 

WAS SENTENCED. 

Grace and peace from God our heavenly Father, 
and his Son Jesus Christ our Lord, who gave him- 
self for our sins, that he might deliver us from this 
present evil world, according to the will of his Fa- 
ther ; to him be praise, honor, glory and thanks- 
giving, now and forever. Amen Gal. 1:4; Revela- 
tion 5:13. 

My most beloved wife and sister in the Lord, and 
all dear brethren and sisters of the church at Gh. , 
after I was sentenced to death, my heart felt inclined 
to write something to you, and to my beloved wife, 
whom I commend to you and to the word of God, 
out of a true, affectionate heart, and genuine, un- 
feigned brotherly love, which I have to you even 
unto death. Hence it is my brotherly exhortation 
and epistle to you all, not to fear those who can 
kill the body; since after that they can do no 
more. And, as Peter says : "Be not afraid of their 
terror, neither be troubled ; but sanctify the Lord 
God in your hearts." 1 Pet. 3 : 14, 15. And as he 
further says (dear brethren and sisters in the Lord) : 
"Think it not strange concerning the fiery trial 
which is to try you, as though some strange thing 
happened unto you : but rejoice, inasmuch as ye 
are partakers of Christ's sufferings; that when his 
glory shall be revealed, ye may be glad also with 
exceeding joy." 1 Pet. 4:12, 13. Well might the 
apostle exhort us to rejoice; for I can write it with 
truth, since every thing has now befallen me, except 
death ; however, sentence has been passed upon 
me. In the first place I had great joy according to 
the spirit when I was delivered into bonds ; though 
many thoughts and misgivings came to the flesh, 
yet I rejoiced according to the spirit, that I had 
been chosen of God, to suffer for his name. In the 
second place, when I had confessed my faith before 
the authorities, and was then greatly tortured, I felt 
that God was with me; for, he gave me such strength, 
that no matter what sufferings and tortures they in- 
flicted upon me, they could get nothing out of me, 
but what tended to the praise of the Lord, and to 
my salvation ; wherefore they became angry, and 
asked me whether I would not yet tell ; for, said 
they, "We have power to torture you thus every 
day." I said: " My body is before you; do with it 
as you please. ' ' After all this had taken place, my 
joy was still greater ; I could not express the praise 
of the Lord, nor sufficiently thank him for the grace 
he gave me, that I was counted worthy to suffer for 
his name, and to seal his word with my blood; for 
the marks which I then received, and the pain, re- 
mained in my members unto the last day; the Lord 
be praised forever, since I well deserved to be chas- 
tised for my sins and transgressions. Afterwards I 
was twice brought before a monk. The first time 
he wanted to know my faith. I said : " Ask the au- 
thorities before whom I confessed it.' ' He thereupon 
commenced to talk a great deal about incarnation, 
and baptism. When he had finished speaking, I 
asked him whether he meant thereby to maintain 



his ground ; or he meant, that I should interrogate 
him, and prove the contrary to him ; but he would 
not hear my defense, and began to rail greatly 
against Menno and his books, which, as he said, he 
had read much, and found many lies in them. 
I said : ' ' Bring them all here, and let us discuss 

! them for a week." He replied : "You are not the 
man ; so much trouble will not be taken with you." 

I We had many other words yet about his doctrine 

I and church, which it would take too long to write. 

I And thus I left him. 

Afterwards I was brought before him again, when 
another was with him. He wanted to dispute much 
about the sacrament, baptism and incarnation. But 
I said : ' ' You would not let me defend it, when I 
was with you the last time; hence I do not want to 
speak with you now." He was not satisfied with 
this, and said he should compel me to speak, with 
the instruments of the Margrave; he also asked me 
whether I was ashamed of my faith. I replied : "I 
was not ashamed to confess it before the authori- 
ties ; but I do not want to have anything to do with 
you people." We resolved among ourselves that 
we would all do so ; and I would advise everyone, to 
observe this ; for it profits nothing to dispute with 
them, since they are carnal men. I was then sen- 
tenced to death, when my joy became complete, so 
that I could not express it, since my deliverance 
was so nigh, and I considered the words of the 
apostle , where he says : ' ' Rejoice, inasmuch as ye 
are partakers of Christ's sufferings; that, when his 
glory should be revealed, I might be glad with ex- 
ceeding joy; " and what he further says : "If ye be 
reproached for the name of Christ, happy are ye ; 
for the Spirit of glory and of God resteth upon you ; 
on their part he is evil spoken of, but on your part 
he is glorified." 1 Pet. 4:13, 14. When I thought 
upon this, and other passages of Scripture, and when 
I saw how transient tribulation and suffering were, 
and what beautiful promises were given me, and 
that I was to enter into rest with my dear brethren 
and sisters who went before and are under the altar, 
and wait for all our fellow brethren and sisters that 
must yet follow us, then all tribulation had to flee 
from me, when I beheld this with the spirit. 

Therefore, my dear brethren, I do not write you 
this out of vain glory, but for the consolation and 
strengthening of your hearts, so that you may not 
be afraid of those who can kill the body, since after 
that they can do no more; but that you, dear 
brethren and sisters, may always be manful, and 
ever remember your leaders, who have spoken unto 
you the word of God, even as Paul says : "Remem- 
ber them which have the rule over you, who have 
spoken unto you the word of God : whose faith 
follow, considering the end of their conversation. ' ' 
Heb. 13:7. Hence, my most beloved, give attend- 
ance always among yourselves, to exhortation, to 
reading, to praying ; and do not forsake the assem- 
bling of yourselves together, but exhort one another 
to love and good works, and be firmly united in 
love, and use hospitality one to another ; always be 
of one heart and of one soul among yourselves, so 
that when you get into bonds (if this be the will 
of the Lord) your heart may be unencumbered. 



606 



MARTYRS MIRROR. 



Herewith I commend you to the Lord, and to 
the word of his grace. Amen. Farewell, farewell to 
you all, my dear brethren and sisters in the Lord. 

Written by me, Jelis Bernaerts, to you, my dear 
brethren and sisters in the Lord, from the bottom 
of my heart, and out of true love. Amen. 



JAN BOSCH OF BERGH, OR JAN DURPS, A. D. 1559. 

This Jan Bosch, commonly called Jan Durps, was 
a pious, honorable man, and a linen-weaver by 
trade. He lived at Maestricht, and though the 
divine knowledge of the truth was greatly estranged 
and obscured, the light of divine grace appeared 
unto him, and the true evangelical truth was pre- 
sented to him, and he thus joined the church of the 
Lord, fulfilling the obedience instituted and com- 
manded by Christ, the Son of God (Mark 16 : 16); 
and as he for a time gave good heed to his calling, 
it was entrusted him of the church, and he was or- 
dained, that he should take the oversight somewhat 
of the church, and minister to her with the word of 
the Lord, by reading as well as exhorting; which, 
when he, though with much reluctance, had con- 
sented, he faithfully did, putting his talent to usury, 
to the best of his ability. 

As this tended to the glory of God, and to the 
edification of the church, Satan, who is ever the 
enemy of everything that is good and God-pleasing, 
sought to destroy this good work, and to this end 
inspired his ministers to report this good man to 
the authorities, as a heretic and Anabaptist. The 
authorities, deceived by this spirit, thought they 
were doing God service, and proceeded with rash- 
ness. One of the burgomasters, in broad daylight, 
went with his constables to the place where Jan 
Durps, under his master, was working at the loom : 
he apprehended him, and, leading him through the 
city, brought him to the Landtskroon (the city hall), 
and imprisoned him there. He was immediately 
examined by priests and monks, who approached 
him in many ways. He plainly confessed his faith 
to them, and that he was baptized upon faith in 
Christ Jesus; also, what he thought of the sacra- 
ment. All this he confessed according to the Script- 
ures, reproving the idolatry which they committed 
therewith. 

When this petty council and the priests had ex- 
amined him, and he had confessed his faith, and 
immovably adhered to it, they deemed the case so 
grave as to be criminal in its nature; hence they 
delivered him to the lords through the Bailiff. These 
took him, and put him in prison, in which Jan re- 
mained for a time in confinement. In the meantime 
his wife sent him a letter, in which she exhorted 
him, to be of good cheer in his sufferings, and to 
adhere faithfully to the truth unto death; which he 
very thankfully received, comforting, in return, his 
wife, and exhorting her, and the friends together, 
that they should adhere to the truth, and continue 
therein unto the end; he also earnestly requested 
the prayers of the faithful. He suffered many tort- 
ures, because they sought to extort from him who, 
in the city, were his brethren and fellow-believers. 



But the Lord kept his lips, so that not a single 
name could be obtained from him, however greatly 
he was tortured for it. 

The time having arrived, sentence was pro- 
nounced upon him, namely, that he should, accord- 
ing to the imperial decree, be burnt alive to ashes; 
to which he listened with good cheer, and submitted 
to it, suffering himself to be bound, and led between 
many sergeants armed with sticks and halberds, 
which now and then descended upon the head ot 
some individual approaching Jan too closely, in order 
to hear his words; for on his way from the prison 
to the Vrijthof, Jan spoke much to the people, tell- 
ing them to remember that a man had been among 
them, who had told them the truth. He urged 
them hard to repent, amend their life, and seek 
God's grace. When he arrived in the Vrijthof, 
where the scaffold had been erected, said place was 
found to be filled with arquebusiers fully armed, 
all the four companies of arquebusiers of the city 
having been commanded to appear there with their 
arms. Jan artlessly ascended the scaffold too, and 
was led into a hut by the executioner, who then set 
fire to the same in several places. As Jan stood in 
the flames, he cried aloud several times: "O Lord, 
into thy hands I commend my spirit: and was thus 
burnt to ashes as a faithful witness of Jesus Christ. ' ' 
This took place on the 23d of September, in the 
year 1559. 



HANS VERMEERSCH, ALSO CALLED HANS VAN 
MAES, PUT TO DEATH AT WAESTEN, 
IN FLANDERS, FOR THE TESTI- 
MONY OF JESUS CHRIST, 
A. D. 1559. 

Confession of Hans Vermeersch, zvritten by him 

while imprisoned at Waesten in Flanders 

A. D. 1559. 

In October A. D. 1559, I was brought before the 
inquisitor to confess my faith before him. He de- 
manded to know my age, my name, and where I 
had been; he then asked me whether I was rebap- 
tized. I said: " I know but one baptism, as is writ- 
ten in Ephesians (4:5); which is the baptism of be- 
lievers, as is stated by Matthew and Mark in their 
gospels. And also as Peter said (Acts 2:38, 41) to 
the people that heard it: Repent, and be baptized 
every one of you in the name of Jesus Christ for the 
remission of sins. Then they that gladly received 
his word were baptized. Mark, in the same chapter, 
and read with attention: They brake bread; fear 
came upon them ; they were all of one soul, and had 
all things common; all of which an infant cannot 
do." Verses 42, 43; and 4:32. He then asked me 
why I believed that the Gospel was true. I replied: 
" Because every word is established in the mouth of 
two or three witnesses. Deut. 17:6; Matt. 18:16. 
Now there are four evangelists, as Matthew, Mark, 
Luke and John, who all together testify and speak 
of one Christ and Messiah, who is the Son of God, 
and God is his Father. That there is a God, is also 



MARTYRS MIRROR. 



60T 



clearly seen from the creation of the world, and the 
signs and wonders which we daily behold, as caus- 
ing corn, grass, apples, cherries, nuts, etc. , to grow 
as may be seen. That the Gospel is true may further 
be seen from this: I have read that Christ says: 
Blessed are ye, when men shall revile you, and shall 
say all manner of evil against you falsely, for my 
name's sake. Matt. 5:11 Christ also says: Ye shall 
be hated of all men for my name's sake, 10:22. 
When I read this, I believed it, and now I find it 
to be true in me and in others, and believe that the 
Gospel is true. Now every one may know, see and 
understand that it is as Paul says : All that will live 
godly shall suffer persecution. 2 Tim 3: 12. Hence 
I say: By all these witnesses, who cannot lie, we 
may boldly say that the Gospel is true, let every 
one take good heed." With this they tormented 
me greatly. 

They then asked me concerning the Roman 
church, whether I did not believe that it was the 
true church, which is built upon the rock which is 
Christ. I said: "No." Then he asked me which 
church I believed to be the true church. I replied: 
" The congregation of believers in the name of 
Christ, as Christ said to Peter: Thou art Peter, and 
upon this rock I will build my church (Matthew 
16: 18); that is to say: those who have such a faith as 
Peter had, as can easily be seen in the second epistle 
t© the Corinthians, (6: 16), where Paul says: What 
agreement hath the temple of God with idols ? for 
ye are the temple of the living God ; as God hath 
said, I will be their God, and they shall be my peo- 
ple. Thus, all believers who assemble in Christ's 
name are the true church." 

They also asked me whether the sacrament used 
by the church in the mass is not flesh and blood 
after the consecration by the priest — whether it is 
not the body of Christ in flesh and blood. I replied: 
" How should this be possible; for it is written in 
Acts (1:9), that he ascended to heaven; and in the 
seventh chapter (v. 56) Stephen says: I see the 
heavens opened, and the Son of man standing on 
the right hand of God. And Peter, in his first 
epistle, third chapter, says that he is risen, and 
gone into heaven, and is on the right hand of God; 
hence he is not here. ' ' He then asked me, whether 
he was not able to be here by his divine power. I 
said: "He can do nothing contrary to his word; 
he is Almighty, I know; but he does not act contrary 
to his word." They further said that when he held 
his supper with his disciples, he gave them his body 
as is written in the text, since he said: "Take, eat, 
this is my body. " Matt. 26:26. But I replied that 
he did not give his body, but a morsel of bread; for 
it is obvious that it '[the body] was immediately de- 
livered into the hands of the Jews, and suffered, and 
was hung on the cross; hence he certainly could not 
give his body to eat, as he says himself: I will not 
henceforth drink of this fruit of the vine, namely, 
the wine which he before called his blood . Read the 
tenth and eleventh chapters of the first epistle to the 
Corinthians, where you can obtain a fuller under- 
standing. Hence he did not give his apostles his 
body; but it represented his body. He then asked 
me what I thought of the service performed in the 



church. I said I regarded it as a great and abomin- 
able idolatry. Thereupon he said : ' ' Then you con- 
sider her the whore of Babylon?" I replied: "Yes, 
as is written Rev. 13:4, of the beast that caused 
himself to be worshiped; hence, as many as would 
not worship him, or receive the mark in their hand, 
or in their foreheads, etc., who opposeth himself 
against God in his elect. He then told me that we 
could not show that our church, namely, that of the 
Anabaptists (as they called it) had been in existence 
forty years ago; and that their church had contin- 
ued, etc. I replied: "We do not keep a register 
for our church, as does the Roman church; she 
would soon be discovered; for every one seeks to 
destroy or kill her, and she has not (as has the 
Roman church) the Emperor or the King for her 
helper, but Emperor, King or Prince diligently seek 
to destroy her. But I will show you that she is fif- 
teen hundred and fifty-nine years old. For Christ 
is the foundation stone and it is that long since he 
was crucified." They rejoined: "Yes, the Roman 
church; for she was instituted by Peter; he was the 
first; after him all the holy popes, and all the holy 
doctors [teachers], as Jerome, Augustine, Ambrose, 
Bernard, who are the four doctors of the holy 
church , will you not believe these, who were such 
learned men ? " I said : "I believe only the word of 
God." 

They also asked me whether I did not believe in 
God the Father, God the Son, God the Holy 
Ghost: three persons, and one true God. I said: 
' ' I find but one person in the Scriptures. ' ' They 
asked me who it was. I said : ' ' Christ, who was 
seen and heard; but the Father no one has ever 
seen. Who then can say what person it is? for he 
is invisible. John 9:37; 1: 18. Neither has any one 
ever seen the Holy Ghost. True, he has been seen 
to descend as a dove upon Christ, but a dove can- 
not be a person. ' ' Then they said : ' ' You do not 
believe that there are three persons?" I replied: 
" No, unless it be shown me by the Scriptures; but 
I confess that they are three in essence, yet only 
one true God. The Father is not the Son, nor the 
Son the Holy Ghost. The Father I confess as the 
Father; Jesus Christ as his Son, who proceeded 
from him ; and the Holy Ghost, as proceeded from 
both the Father and the son; yet, inseparably one 
true God." John 17:8; 15:26. 

He then asked me whether Christ did not as- 
sume his flesh and blood from Mary. I replied: 
"This will have to be shown to me." They said: 
"He is of the seed of David." I said: "That he 
assumed his flesh and blood from Mary, this the 
Scriptures do not say. Read Luke, first chapter, 
where the angel said : ' Thou shalt conceive in thy 
womb;' and, further on, when Mary said: 'How 
shall this be, seeing I know not a man ? The angel 
answered and said unto her, The Holy Ghost shall 
come upon thee, and the power of the Highest shall 
overshadow thee: therefore also that holy thing 
which shall be born of thee shall be called the Son 
of God.' Consider these words; he says: 'that holy 
thing. ' And Paul says that the first Adam is of the 
earth, earthy ; but the second is the Lord from 
heaven. Read in the first epistle to the Corinthians, 



608 



MARTYRS MIRROR. 



in the fifteenth chapter (verse 47), where you can I 
see it clearly. Also, Heb. 10:5, where Paul says:] 
' Wherefore, when he cometh into the world, he 
saith, Sacrifice and offering thou wouldest not, but 
a body hast thou prepared me.' Again, John 16: 28, i 
where Christ says that he came forth from the Fa- 
ther, and came into the world ; and many other 
places, as in chapters eight and nine. Examine the 
Scriptures, John's Gospel, and the epistles." He 
then asked me, whether he took no substance from 
Mary, in the way of nursing, etc. I replied that she 
offered him up; when he had been brought forth 
she wrapped him in swaddling clothes, and laid him 
in a manger. We further find that she cared for 
him; as when at the age of twelve years he was ! 
lost, they sought him, when they returned from 
Jerusalem. It says that they sought him diligently, 
and sorrowing (Luke 2:48). He then*asked, whether 
she did not suckle him. Arts. "Christ spake (when 
the woman said: 'Blessed are the paps which thou 
hast sucked) : Yea, woman, blessed is he that hear- 
eth my word, and keepeth it." Luke 11:27,28. 
Qaes. "What do you think; tell us your opinion?" 
Ans. " I must not speak of that concerning which 
the Scriptures give me no information; suppositions 
are of no value." He also asked me, whether Christ ! 
was not of the seed of David. I said : ' ' How should ; 
he be of the seed of David ; for Christ said himself j 
(when the Pharisees asked whose son he was, 
whether he was not the son of David): How then ! 
doth David call him Lord, saying, The Lord said i 
unto my Lord, Sit thou on my right hand, till I | 
make thine enemies thy footstool? If David then 
call him Lord, how is he his son?" Matt. 22:42,45. 
They did not know what to say. I then said: "I 
know that he is born out of the seed of David, but | 
not of the seed of David." Rom. 1:3.* They re- j 
plied: "Gal. 4:4 it is written that he was made of a ! 
woman." I said; " It is preposterous, that a woman ; 
should make a child. Do not all the other Script- j 
ures say: "Born of a woman?" He said: "I could 
show in forty places, that he is of the seed of David." 
But he would not show it. I then said: " If she con- [ 
ceived him of the Holy Ghost, he cannot be of the 
seed of David. ' ' 

He also asked me, where men went to, when they 
leave this world. I replied : ' ' Thev fall asleep in the ; 
Lord, as the Scriptures testify, namely, the believ- i 
ers." Acts 7:60. He asked whither the souls went. 
I replied: "Paul said that he was willing to fall | 
asleep according to the flesh, and to be present with 
the Lord; and thus am I minded." 2 Cor. 5:8. He 
then asked where the other souls went' to. A?is. 
"The Scriptures say nothing about it; neither can I 
say whither they go." Ones. "What do you think 
about it? they go somewhere." Ans. " I leave this 
to Divine Providence." 

He then asked what I thought of the resurrection 
of the dead. I replied: "As is written 1 Corinthi- 
ans 15:53, where Paul says that this mortal shall 
put on immortality, and this corruptible, incorrup- 



tion, and that this same body shall rise." He was 
unable to reply to this. He then asked me whither 
children went that died without baptism. I said: 
"Where it pleases God." He asked whether they 
were saved. Ans. ' ' Christ blessed the children, and 
said : Of such is the kingdom of heaven. ' ' Matthew 
19:14. Ques. " Then you say that they are saved? " 
Ans. ' ' If they have the kingdom of heaven, they 
are happy enough." Q7(es. "Behold, they are 
damned, this is clear." Ans. "Read Romans 
5: 17 — 19, where it says that as by one man's diso- 
bedience death comes, so by the obedience of one 
life comes upon all men." He further asked me 
whether I would not be obedient to the magistracy. 
Ans. "Yes, my lords, so far as it is not contrary to 
the command of God ; for Peter says we ought to 
obey God rather than men." Acts 5:29. He then 
asked me whether I would not swear before the 
lords. Ans. "No." Ques. "We must obey the 
magistracy; Paul and Peter teach this." Ans. 
"Christ says: 'Swear not at all; neither by thy 
head, etc. ; but let your yea be yea; and your nay, 
nay; for whatsoever is more than these cometh of 
evil. Matt. 5:34; Jas. 5:12. Also 2 Cor. 1:17. He 
then asked me whether we were not bound to tell 
the truth. Ans. "Yes." Ques. " Tell me who your 
accomplices are ? ' ' Ans. ' ' To accuse our neighbor 
is not the truth; Christ does not teach that." He 
then adjured me by Jesus Christ, the Son of the 
living God, that I should tell him. I said: " I care 
not for your adjuring; it is sorcery." Then he said 
that we were bound to act contrary to the command 
of God, on account of the adjuration. 

They greatly tormented me with those who 
brought the man that was sick of the palsy; they 
said that his sins were forgiven through the faith 
of those who brought him; and that thus it was, 
through the faith of father and mother, with infants, 
in baptism. But he does not say: through the faith 
of those who brought him; it simply says: seeing 
their faith. Matt. 9:2; Mark 2:5. 

I have written this much out of love; if I have 
not written you truly, bear with me; but I think I 
have written according to the Scriptures; receive it 
kindly. Farewell. I must affectionately greet the 
friends everywhere, requesting that they pray for 
me. Know that I am of good cheer, the Lord be 
praised. The grace of the Lord be with you all. 
Amen. 



* The author of this confession apparently bases his argument 
upon a version of the Scriptures in which the preposition, or prepo- 
sitions, on which his argument hinges, are different in significa- 
tion, at least in his view, from those occupying corresponding posi- 
tions in our English translation. — Trans. 



ANDRIES LANGEDUL, MATTHEUS POTTEBACKER, 

AND LAUWERENS VAN DER LEYEN, 

A. D. 1559. 

At Antwerp three brethren, named Andries Lang- 
edul, Mattheus Pottebacker and Lauwerens van der 
Leyen, were apprehended for the truth. Andries 
Langedul was apprehended at a time when a meet- 
ing had just been held in his house for the preach- 
ing of the word of God. Some one had -spied it out, 
and thus the Margrave came there just after the 
congregation had dispersed, and while Andries was 
sitting on his porch, reading the Bible. He arrested 
him on the spot. 



MARTYRS MIRROR. 



BOO 




APPREHENSION OF ANDRIES T.ANGEDfl,. 



His wife was confined at the time, which the 
Margrave discovered when he walked towards the 
chamber, and saw that the midwife had the child 
on her lap ; for the woman had just been delivered. 
Perceiving this, the Margrave withdrew from the 
chamber, but apprehended also the women who 
had come to assist the woman in her distress, and 
caused the lying-in woman to be guarded by some 
of his servants. But the nurse, vexed at this, pre- 
vented the apprehension of the woman, by enter- 
taining them very liberally, and plying them with 
wine, so that the sick woman was, without their 
knowledge, conducted, on planks, across a well be- 
longing to the two neighbors in common, and thus 
went from her neighbor's house to the house of 
Christian Langedul, her husband's brother, whose 
wife was also confined at that time. 

It has not come to our knowledge, on what par- 
ticular day Andries Langedul was apprehended, 
but he offered up his sacrifice with Mattheus Potte- 
backer and Lauwerens van der Leyen on Thursday, 
November the 9th, A. D. 1559, and this not pub- 
licly, but they were beheaded in prison, in a place 
where the other prisoners, of whom there were 
many at that time, could see it from the windows of 
their cells. 

When Andries knelt down to submit to the 
sword, he folded his hands, saying: "Father, into 
thy hands I commend" — but: "I commend my 
spirit" was not finished, the rapid descent of the 

39 



sword preventing it. Thus all three were put to 
death as lambs of Christ for the slaughter. 

Lauwerens van der Leyen wrote several letters in 
prison, the following of which have come to our 
hands. 



THE FIRST LETTER OF LAUWERENS VAN DER 
LEYEN. 

Grace and peace be unto all the brethren residing 
at Emden, especially to my two brothers, and 
Tonijntgen, Lieven's wife. May the Lord Jesus 
Christ strengthen you and us all, through his divine 
Spirit. Amen. 

I, Lauwerens van der Leyen, imprisoned for the 
testimony of Jesus Christ on the 21st of May. On 
the 22d I confessed my faith before the Prometetir, 
Mr. Claes; for he came alone, in hopes that I should 
say what he wanted to hear; but the Lord kept my 
lips. Asked, before whom I had been to confession 
and to the sacrament on Easter, I replied: "Before 
Mr. Lieven Biestman, but not last Easter; for he 
has been dead for two or three years." I was 
asked : ' ' Do you not believe that God is in the sac- 
rament in flesh and blood?" I said: "No." What 
then do you think the sacrament to be? "An idol," 
I replied. I was asked whether I did not believe in 
the Roman church, of which the Pope is the head. 
I replied: "No; for I loathe the Roman church, for 



610 



MARTYRS MIRROR. 



she is utterly contrary to the truth; but I believe in 
the apostolical church, of which Christ is the head. ' ' 
What do you think of infant baptism? " I regard it 
as worthless and an abuse; for I renounce my first 
baptism." "Then you are not baptized?" I said: 
"No." "Is baptism not necessary, then?" I re- 
plied: "Yes, it is necessary to perfection." 

"Why then are you not baptized?" I replied: 
' ' I was not good enough yet. " " Why ? " " Because 
I was too much involved in this world ; for I was, 
and am still, greatly in debt, and I thought that if 
I should be apprehended, people would say that 
I was a cheat, and thus many should be offended; 
for this reason I forbore to receive baptism. But 
I consider it good and right, and want to live and 
die herein; and though I have not been baptized, 
the Lord in his mercy will save me, through his 
sufferings and precious blood ; for I believe all that 
a Christian is bound to believe; and herein I will 
abide, you may do with me what you please; for 
I am now in your power. ' ' 

I was further asked what I believed concerning 
the incarnation ; whether I did not believe that 
Christ came from Mary's flesh and blood. I said: 
' ' I believe as the Scriptures testify concerning it, 
John i and Luke i." And I stated it at length. 
Thus it remained, and I had to note it down. This 
was the severest assault ; it lasted two or three 
hours. 

On the 24th of May the Dean of Ronse and two 
others came. He approached me with many fine 
words, and said : ' ' Lauwerens, you must suffer 
yourself to be instructed; it will not do for you to 
depend upon a few lay men, who have made stock- 
ings for thirty or forty years. ' ' I replied : ' ' Do you 
think that I depend upon men? he that trusteth 
in man is cursed, as the Scripture says. I put my 
trust in God alone, and in his living word ; and 
herein I will abide as long as God grants me life. ' ' 
Jer. 17:5; 1 Tim. 6: 17. But they wanted with many 
words to show me, that God was in the sacrament; 
however, I would not believe it at all. With these 
words we parted, having been together at least two 
hours. 

Written in haste, by me, Lauwerens van der 
Leyen, the 25th of May, A. D. 1559. 



THE SECOND LETTER OF LAUWERENS VAN DER 
LEYEN. 

Grace and peace be multiplied unto you, my 
most beloved brethren and sisters in the Lord. 
Know that I was examined, and that the Margrave 
wanted to know much from me. I said I wanted 
to tell him all that concerned my faith. He said: 
"You shall tell me all." I said: "What do you 
wish to know?" He asked me: "What do you 
think of the baptism you received in your infancy?" 
I said: "Nothing at all." He then wanted to know 
where it was written that infants should not be bap- 
tized. I said: "Mark 16:16; Matt. 28:19." Much 
incensed at me, he asked me: "What do you think 
of the seven sacraments ? " I replied : "I have never 
read anything about it. ' ' This question he repeated 



twice or three times. I said: "I have never read 
about it; but I believe that Christ is sitting on the 
right hand of his Father, where I hope to be with 
him, when the time will be fulfilled." 

He then asked me concerning auricular confes- 
sion. I said : "I acknowledge a confession ; but I 
think nothing of auricular confession; but I confess 
daily before my heavenly Father." This enraged 
the Margrave, and he said that he should have me 
placed to the stake, or thrown into the water. I told 
him to do with me as he pleased, since my flesh 
was at his disposal. He then told me, that he 
should send other learned men. I replied that I 
already had the faith I wanted to believe. He 
said: "You must hearken to them." I answered: 
"Though you cut me limb from limb, I trust I shall 
not deny the Lord my God. ' ' Then the Margrave 
and his Judges were very angry at me; for one of 
the latter said, that he should put me on a galley; 
but I replied: "Do with me as you please." Then 
the Margrave said: "I shall not be so lenient to 
him; but we will have him placed to the stake." 
I said: "I remind you of my sentence;" and told 
him, how, when I was apprehended the last time, 
I had been prohibited, on pain of decapitation or 
the stake, from singing any hymns, and that I should 
take care not to be one of such people. "But" 
[said I] " I do not say this because I am therefore 
now the bolder; for even if I had never previously 
been prohibited from it, I should not want to deny 
my Lord and God." 

The Margrave then asked me: "Does your 
mother also belong to them?" I replied: "I wish 
she did." And I said: "When I used to gamble 
and get drunk, and to follow the world, I was left 
unmolested; but now that I truly confess the name 
of God, I am persecuted; but it is as the prophet 
Isaiah says: 'Truth is fallen in the street, and equity 
cannot enter; and he that departeth from evil mak- 
eth himself a prey.' " Isa. 59: 14, 15. 

One of the Judges then said to me: "Have you 
also stolen?" Tasked him twice or three times: 
"Did you ever hear that I did?" but he made no 
reply. They then began to speak very suavely to 
me, and said: "If you will renounce all that you 
have said here, we shall tear this paper in pieces, 
and show you mercy." And the Margrave said: 
"You certainly know, how your sister fared on this 
account, whom I caused to be thrown into the 
Scheldt." But I replied that she had died for the 
truth; and as regards myself: "I do not want to 
deny my Lord and God, who created and made 
me; I will rather let you do with me whatever you 
please." Then the Margrave said: "Do you think 
we cannot also read ? we, too, daily read the Script- 
ures; but these cobblers and tailors want to be wiser 
than we are. I am very glad that you have fallen 
into my hands; for, doubtless God the Lord sent 
you into that house, that I might punish you, so 
that others should take an example from you." 
And he applied many ugly epithets to me, and said: 
"You have often eaten and drank in my house; 
I am sorry I did not tie up your throat." And he 
asked me: "If you were not a prisoner, would you 
have yourself rebaptized?" I said: "If you will 



MARTYRS MIRROR. 



611 



release me to-morrow, I will use diligence to have 
myself baptized ; for this behooves believers." 

He then asked me : Will you confess nothing 
else ? ' ' and interrogated me concerning princes and 
lords, and the Pope of Rome. I said: " I hold God 
Almighty to be my Supreme Creator, and my 
King." Then the Margrave said : "I have at home 
a little book, covered with chamois. " I said: "My 
lord, that book belonged to me, and if you will 
read it, you will therein find what our faith is." He 
replied: "They were first published by the Pope of 
Rome." I said: "I do not regard them thus; but 
it is the Testament, left us by God for a memorial. ' ' 
He was enraged at me, and said : "I wish I had 
never seen you;" and irefully said: "Begone; for 
I and these lords, the judges, came to instruct you; 
but we shall send you other learned men. ' ' I thanked 
him much for the trouble they had taken. 

My dear friends, I did not fear them, no matter 
however they threatened me. Luke and Matthew 
say: Whosoever shall seek to save his life shall lose 
it; but he that loseth it for my name's sake shall 
find it. Luke 17:33; Matt. 10:39. They thought 
they were afflicting me greatly; but I was not afraid 
of them at all. I hope soon to be released from this 
flesh. My dear friends, do not fear them that kill 
the body, but fear him who created and made you, 
and has power to cast you into the eternal fire of 
hell. Luke 12 : 5. 

Herewith I commend you to the Lord; and may 
the mighty hand of God guide and keep you, my 
clear brethren and sisters in the Lord. They also 
asked me, whether I should be saved, because I had 
not received baptism. I replied: "Yes, for I trust 
that the Lord will have respect to my willingness, 
since he had respect to Abraham's willingness." 
Gen. 22 : 12. Brethren and sisters, pray for me, 
that with the help of God I may remain steadfast 
unto the end. I trust that you regard me as your 
brother, though I have not attained to perfection.* 

Written by me, Lauwerens van der Leyen, July 
the 10th, 1559, at Antwerp. 



A BRIEF CONFESSION OF FAITH, AND PART OF 

THE DISPUTATION WHICH I, LAUWERENS VAN 

DER LEYEN, HAD ON THE FOURTH OF 

JULY, 1559, WITH THE LORDS OF 

THE LAW, AT ANTWERP, AND 

THE DEAN OF RONSE. 

(7b relate it all ivould require too much time.) 

A confession of faith, and a confession of the 
eternal God, who is from everlasting, and who will 
abide forever, without beginning and without end, 
who is and was; this same only One is an eternal 
God ; and there is no other ; him I confess to be 
an eternal God, namely, an eternal Father, and I 
also confess his only Son to be one with his eternal 
Holy Spirit. Thus he is a perfect God, and besides 

* Apparently an allusion to the fact of his not having' been bap- 
ized -Translator. 



him there is no other, namely, Father, Son and 
Holy Ghost. 1 John 5. According to my belief and 
the testimony of the holy Scriptures they are one. 
Amen. The almighty, eternal God, with his eter- 
nal, almighty Son, who is also the Word of the 
Father; to this great, incomprehensible, unblama- 
ble, and invisible God, who by his eternal Word 
made the world, and without him was not anything 
made that was made, that is in heaven and upon 
earth, the invisible became visible; to this eternal 
Son, who also is the Word of the Father, be 
praise forever and ever. Amen. John 1:1, 2; Co- 
lossians 1:10. 

Of him we want to speak, of this eternal Son, who 
was with his Father, and was with him in essence or 
in divine form, through whom and with whom he 
operated from everlasting; for by him the world was 
made, and all that is in it, and without him there is 
not anything made; to this eternal Son, who is one 
with his eternal Father, who is from the beginning 
of the creation of God (Rev. 3; 14), without begin- 
ning and without end, to him be praise and glory 
forever and ever. Amen. 

For when God made man, he created him after 
his image, and made him ruler over all things, and 
gave him a commandment, which he was not to 
transgress. But as man was frail, and the devil sub- 
tle and cunning, and deceived man by fair pre- 
tenses, the devil induced him to transgress the faith ; 
and man thus transgressing, sin was brought into 
the world; and he was ashamed and hid himself from 
the face of God, and thus the curse came upon the 
whole world ; so that God said : Cursed is the 
ground for thy sake. And thus man remained un- 
der the curse; so that no one could make atonement 
for sin, since it was impossible for man, because he 
was weak through the flesh, was compassed with 
infirmities, by sin or weakness, according to the 
holy Scriptures. Hence sin could not be taken away 
or atoned for by man, because all were subject unto 
sin. Now as it was not possible that reconciliation 
for sin could be made by man, God promised his 
eternal Son, even as he often spoke to the people 
through the prophets, that he should raise up Jesus, 
the Savior, whom he had promised through many 
generations, as we find written in Matthew 1. These 
promises were fulfilled from Abraham to Jesse, the 
father of David; from David to Jacob, the father of 
Joseph, the husband of Mary, the pure virgin, whom 
God honored, and who also waited for the promise 
that the Savior should be raised up, and was not 
unbelieving when the angel said to her: Behold, 
thou shalt conceive in thy womb, and bring forth a 
son, and shalt call his name Jesus. He shall be 
great, and shall be called the Son of the Highest. 
Luke 1:31, 32. Here we have the assurance that 
the promises are fulfilled which he had promised 
from generation to generation, Matt. 1, which are 
now fulfilled in that generation ; hence there is fulfilled 
the word. Acts 13:22. I have found David the son 
of Jesse, a man after mine own heart, which shall 
fulfill all my will. Of this generation was born the 
Savior Jesus, the Son of the most High God, though 
he existed before; but he was manifested in the latter 
days, to redeem us, and to gather those that were 



612 



MARTYRS MIRROR. 



scattered, of whom Paul says that he gave many 
precious promises in the Holy Scriptures concern- 
ing his son, which was made of the seed of David 
according to the flesh; and declared to be the Son 
of God with power, according to the Spirit. Ro- 
mans 1:2, 4. 

One of the judges said to me: " If Christ is not 
of Mary's flesh, then the promise is not fulfilled 
yet." I said: "It is not written that Christ is of 
Mary's flesh." This Dean said to me : " It is writ- 
ten; you lie, for it is written : That holy thing which 
shall be born of thee shall be called the Son of God. 
Again : A virgin shall conceive, and bear a Son. 
Again : That he was born of the seed of David, ac- 
cording to the flesh. ' ' I said : ' ' My lords, it is 
true; but it is not written as you have said. Hear, 
my lords, I call you to witness, he has brutally 
called me a liar; nevertheless, it is not written thus." 
Again he said : ' ' You lie. ' ' I replied : " If I were 
disposed to call you a liar, I would say that you lie 
yourself." I said: "My lords, listen: Luke 1:26, 
etc. The Angel was sent from God to a virgin 
espoused to a man whose name was Joseph, of the 
house of David; and the virgin's name was Mary, 
and she was a pure virgin. And the angel came in 
unto her, and said, Hail, thou that art highly fa- 
vored, the Lord is with thee : blessed art thou 
among women. Thou shalt conceive in thy womb, 
and bring forth a son. He shall be great, and shall 
be called the Son of the Highest; and the Lord God 
shall give unto him the throne of his father David, 
and of his kingdom there shall be no end . Mary 
said : How shall this be, seeing I know not a man ? 
The angel said unto her: The Holy Ghost shall 
come upon thee, and the power of the Highest shall 
overshadow thee : therefore also that holy thing 
which shall be born shall be called the Son of God. 
That which was conceived in her was of the Holy 
Ghost. Matt. 1 : 20. It does not say there, that he is 
of Mary's flesh." One of the judges again said: 
"The promise is not fulfilled yet." I replied : "It 
is fulfilled; if you will listen to me, I will tell you." 
I then told him that the Savior and Redeemer came, 
and suffered much here for our sakes, even as is 
written that Christ the Savior himself said : God so 
loved the world that he gave his only begotten Son, 
that whosoever believeth in him should not perish, 
but have everlasting life. John 3: 16. And thus he 
came into the world. And he left us an example, 
that we should follow his steps. 1 Peter 2:21. 

Again Zachariah truly said : ' ' Blessed be the 
Lord God of Israel ; for he hath visited and re- 
deemed his people, and hath raised up a horn of 
salvation for us in the house of his servant David ; 
as he spake by the mouth of his holy prophets, 
which have been since the world began : that we 
should be saved from our enemies, and from the 
hand of all that hate us ; to perform the mercy 
promised to our fathers, and to remember his holy 
covenant ; the oath which he sware to our father 
Abraham, that he would grant unto us, that we, be- 
ing delivered out of the hand of our enemies, might 
serve him without fear, in holiness and righteous- 
ness before him, all the days of our life." Luke 
1:68 — 75. Thus we find indeed, that the promise 



is fulfilled; but that Christ is of Mary's flesh, this 
we find nowhere written. The Dean of Ronse asked 
me: "How then did he become flesh ?" I told them 
that he who was from everlasting with his Father, 
by whom all things were created and made, that are 
in heaven and upon earth, visible and invisible, yea, 
the living Word of the Father, who was with the 
Father, came from his kingdom on high, and be- 
came man, and thus came into the world, and saved 
us with his own blood. Rev. 1 :5. The Dean asked: 
"Did he then become changed?" I told him as is 
written : ' ' The Word was made flesh, and dwelt 
among us." John 1:14. The Dean said to me: 
"You are the vilest sect that ever was upon earth." 
I told him that he was a rotten sect, in presence of 
all the judges, or the court; and (said I) I will 
prove to you that you are a sect; for your people 
cannot prove a single point of all that you observe, 
with the word of the Lord ; and Christ says : 
" Every plant which my heavenly Father hath not 
planted, shall be rooted up." Matt. 15:13. I then 
asked him, where he found anything written con- 
cerning the institutions observed by them, such as 
the christening of bells, tonsure, the consecrating of 
water, that one wears shoes with holes, and another 
stockings without toes, each in his own way, all of 
which is certainly not sanctioned by the word of 
God." I further said : "My lords, I have offered 
to dispute from the Holy Bible, publicly, before the 
whole court." The Dean said to me: "You will 
be thrust into a bag, and suffocated with a ball in 
your mouth." I said : "You hypocrite, do you not 
fear the word of the Lord, which says that with the 
breath of his lips shall he slay the unmerciful ? Isaiah 
11:4. Again : A man that doeth violence to the 
blood of any person shall flee to the pit; let no man 
stay him. Prov. 28:17. Ye serpents, ye generation 
of vipers, how can ye escape the damnation of hell? 
Matt. 23:33. Repent ye, and believe the gospel; 
for your days may be brief." Mark 1:15. 

He asked me how I knew that the Gospel is the 
Gospel. I said to them : "This is a strange ques- 
tion ; but if you will listen to me, I will tell you. 
Should I not know, said I, that it is Gospel, that 
Almighty God said and taught : Repent ye, and 
believe the Gospel ? and that he came down from 
his kingdom above, and suffered so much for our 
sins ; yea, he who was rich, became poor, that we 
through his poverty might become rich ; when he 
called men unto him, that they should follow him, 
and commanded his apostles to preach it through- 
out all the world : He that believeth it, and is bap- 
tized, shall be saved ; but he that believeth not, 
shall be damned." Matt. 28:19; Mark 16:16. They 
asked how I knew that his apostles had written this; 
and said : ' ' Other men printed it ; you have never 
spoken with or seen the apostles — how then do you 
know it? there are other evangelists whom you have 
never seen ; how then do you know whether this is 
the Gospel? men wrote this to suit themselves." 

O subtle devil, thought I in my heart, and told 
them that the holy Scriptures were given through 
the Holy Ghost, and not without him, since Paul 
says : I will not dare speak of any of those things 
which Christ hath not wrought by me, to make the 



MARTYRS MIRROR, 



613 



gentiles obedient, by word and deed. Rom. 15 : 18. 
And, as the apostle Peter has said, that no prophets 
ever produced the Scripture by human will ; but 
holy men of God spake as they were moved by the 
Holy Ghost. 2 Pet. 1:21. Thus, the Holy Ghost 
bears testimony, that the Gospel which we have, is 
the word of the living God, which he has given us, 
that we should live according to it, and thus be 
saved at the last day; even as it is written that 
these words are written, that we might believe that 
Jesus is the Christ, the Son of God, and that believ- 
ing ye might have life through his name." John 
20:31. A monk asked me concerning infant bap- 
tism, whether I did not think it good. I said : 
' ' Baptism does not belong to children, but to be- 
lievers. ' ' Mark 16:16. He said : ' ' Are the children 
damned, then?" I replied : "No; the kingdom of 
heaven belongs to them." Matt. 19:14. He said : 
"Those who are not baptized are damned." I said : 
"This is nowhere written, neither, that children are 
to be baptized." He said ; " It is written." I said : 
"It is not; children have no faith; but they are 
assured of eternal life." Matt. 19. He said : "It is 
written : ' Except ye be born of water and of the 
Spirit,, ye cannot enter into the kingdom of God." 
John 3: 5. I said: "They cannot be born again, 
for they have no sin." He said : "They have; for 
it is written that all are under sin." I asked him 
what sins children had. He said: "Original sin." 
I asked him why Christ had died. He said that he 
had made atonement ; but that we must first be 
baptized, before original sin is taken away. I said : 
' ' This is speaking contrary to the word of God ; for 
when John saw the Lord coming to him, he said : 
' Behold the Lamb of God, which taketh away the 
sin of the world ! This is he of whom I said, After 
me cometh a man which is preferred before me; for 
he was before me. ' John 1 : 29, 30. Of whom it is also 
written that he himself bare our sins in his own 
body on the tree. 1 Pet. 2 : 24. As John tells us, 
that he was manifested to take away our sins (1 John 
3:5), and as Paul says that they are justified freely 
by his grace, through the redemption that is in 
Christ Jesus. Rom. 3 : 24. Paul further tells us, that 
we should thank him who hath delivered us from 
the power of darkness, and hath translated us into 
the kingdom of his dear Son : in whom we have 
redemption through his blood, even the forgiveness 
of sins. Col. 1:12 — 14. The apostle says that he 
upholds all things by the word of his power, and 
has by himself purged our sins. Heb. 1 : 3. Again 
Paul says : But God commendeth his love toward 
us, in that, while we were yet sinners, Christ died 
for us. Much more then, being now justified by his 
blood, and thus reconciled to him, we shall be 
saved from wrath. Rom. 5 : 8, 9. He says : There- 
fore,: as by the^offense of one, judgment came upon 
all men to condemnation : "even so by the righteous- 
ness of one the free gift came upon all men unto 
justification of life. Ver. 18. Even as the prophet 
Isaiah says : He took our sins upon him." Is. 53 :i 1 . 
They asked me whether I had not yet changed my 
mind. I asked them : "In regard to what should I 
have changed my mind? " They replied : "In re- 
gard to your errors. ' ' I said : " I do not err ; but I 



trust in the living God, in his holy word, and in 
nothing else ; and from this I will not depart, for 
Christ has said : He that shall endure unto the end, 
the same shall be saved." Matt. 24 : 13. They said : 
' ' Shall none be saved but you people, who began 
but twenty or thirty years ago, while our church has 
existed already fourteen hundred years, and has 
remained united — shall we all be damned — ?" I 
said : " The word of the Lord, which was before 
ever your church existed shall judge men in the last 
day; it shall judge all men. Jn. 12:48. This [word] 
is given us through his Holy Spirit, that through 
teaching we should observe all things whatsoever 
he has commanded us. Matt. 28 : 20. Hence, those 
who will not observe it have no promise of eternal 
life, but indignation, wrath, tribulation, and anguish 
will come upon them. Rom. 2 : 8, 9. Yea, he will 
take vengeance on them that have not known God, 
and have not obeyed the Gospel of our Lord Jesus 
Christ : who shall be punished with everlasting de- 
struction. 2 Thess. 1 :8, 9. We must therefore be- 
lieve that which has been spoken and written 
through the Holy Ghost, as it is written that all 
Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, 
for instruction in righteousness : that the man of 
God may be perfect, thoroughly furnished unto 
all good works. 2 Tim. 3 : 16, 17. Therefore we are 
assured concerning the holy Scriptures which we 
have, that they were written by the apostles through 
the Holy Ghost, as Peter has said : We have not 
followed cunningly devised fables, when we made 
known unto you the power and coming of our Lord 
Jesus Christ, but were eye witnesses of his majesty. 
For he received from God the Father honor and 
glory, when there came such a voice to him from 
the excellent glory, This is my beloved Son, in 
whom I am well pleased ; hear ye him. Should we 
not then believe these words, where he says : We 
have also a more sure word of prophecy, whereunto 
ye do well that ye take heed? and thus we do take 
heed to these words. ' ' 

They asked me concerning the sacrament of the 
altar. I told them that I found nothing written 
about it; but of a supper which the Lord observed 
with his apostles, when the time had come that he 
was to fulfill that for which he had come, that it 
might be fulfilled which was written of him, and that 
he should return to whence he had come. When it 
was two days yet until Easter, he said: The Son of 
man shall be delivered up, to be crucified. And his 
disciples asked him: Lord, where wilt thou that we 
eat the passover? He told them a place to which 
they should go, and went with them. And as they 
were eating, Jesus took bread, and gave thanks, and 
brake it, and said: "Eat; this is my body; likewise 
he took the cup, saying: Drink ye all of it; for this 
is my blood of the new testament, which shall be 
shed for many; this do in remembrance of me." 
Matt. 26:20; Mark 14:17; Luke 22:14. I also 
asked them: "Did each eat his body, as he was 
with them, in flesh and blood?" They said: "Yes; 
they there ate his flesh, and drank his blood?" I 
asked them once more: "How did they eat him? 
just as he was with them? did each eat a Christ?" 



614 



MARTYRS MIRROR. 



They said: "Yes; just as he hung on the tree of the 
cross." I said to them : ' ' But he had only one body, 
and that had to be given as a ransom for the sins of 
the world, and was delivered into the hands of the 
Jews, and they hung him to the tree of the cross, 
and killed him, and thus he redeemed us with his 
blood, even as is written, i Pet. i : 19. He took up- 
on him our sins, and bare them on the tree. " 1 Peter 
2 : 24. They said that they had also now had him 
even as he had hung on the cross. I said to them : 
" I do not believe that such a great Lord is eaten of 
you people, who are utterly contrary to the word of 
God, and full of wickedness, and disobedient to the 
word of the Lord ; but I believe that he ascended to 
heaven, and is sitting at the right hand of God his 
Father in heaven, Acts 1, from whence we also look 
for him to come again (Philip. 3:20); and that you 
do not have him; for if you had him, he should be 
crucified once more, hence, you people cannot be 
believed, since you all act contrary to the word of 
God; for it is found written that the apostles of God 
held their supper with a unanimous faith; and were 
all of one mind, and continued steadfast in all that 
they had seen of God (Acts 4:32; nevertheless they 
did not teach or say that they ate Christ's flesh, and 
drank his blood, just as he hung on the tree of the 
cross; but ttftit he ascended to heaven, and is sitting 
on the right hand of God, this they taught. 1 Peter 
2:2; Mark 16. Yet, all that they taught was through 
the power of the Holy Ghost, and they continued 
steadfast in the faith which God had commanded 
them. For other foundation can no man lay, than 
that is laid, which is Christ, and upon this his 
apostles laid their foundation, and I want to remain 
upon it, without ever departing therefrom. " Hence 
I said to them: "If you want to dispute with me 
publicly, with the Holy Bible, I shall answer you 
with the word of God, concerning all that you shall 
speak with the word of the living God. He that is 
right, shall be hearkened to; but he'who is wrong, 
shall proclaim and confess that to this day he taught 
a false doctrine. This is a small part of the words 
which we had with the judges, the bailiff, and eccle- 
siastics. 



THIRD LETTER OF LAUWERENS VAN DER LEYEN. 

The peace of the Lord be with you. Amen. 
Grace be to you ; and peace, from God the Father, 
and from our Lord Jesus Christ, who gave himself 
for our sins, that he might deliver us from this pres- 
ent evil world, according to the will of God and our 
Father, to whom be glory forever and ever. Amen. 

A most affectionate greeting with the peace of the 
Lord to you, my dear brother Nathanael, I, your 
imprisoned brother Lauwerens, wish you the grace 
of the Lord for a greeting, and inform you, that I 
am of reasonably good cheer, the Lord be praised ; 
which, I trust, will continue so unto the end through 
the grace of the Lord; yea, I hope thus to appear in 
the day of the Lord. Know that we are waiting 
for the redemption of our flesh from da)- to day. 
Know further that I send you two hymns composed 
by Lauwerens de Huyvemaecker in his bonds. My 



dear brother, let us always hold fast those things 
which we have wrought, that we receive a full re- 
ward (2 John 8) ; and let us not be moved trom our 
purpose, since we are certain that we have the truth ; 
and that no other will ever be found; of this our con- 
science assures us. I am heartily sorry that I frit- 
tered away my time so long with the wicked and 
blind world, and did not improve it better. But 
though I have not been long in the better way, and 
am now a prisoner, I hope nevertheless to keep 
what I have, trusting in the grace of the Lord that 
he will not forsake me. 

Know dear brother, that I should have written you 
much more Scripture; but you are yourself taught 
of God, and know the truth. See that you continue 
in it; may the Lord preserve you and all friends 
therein . 

Herewith I commend you to the Lord, and to 
the word of his grace. We twelve, imprisoned to 
gether, greet you all with the peace of the Lord. 

Andries Langedul, Sander Hendericks, Anthonis 
Claes, Hans de Luyckener, Mattheus de Potte- 
backer, Lauwerens van der Leyen, Lauwerens de 
Huyvemaecker. The women, Adriaentgen, wife of 
Jochem; Kalleken, wife of Lauwerens dePese- 
maecker; Claertgen, wife of Jan Beun; Catelijntgen, 
wife of Lauwerens de Huyvemaecker; Maeyken, 
daughter of Andries Langedul; Grietgen Bonaven- 
tuers, old Maeyken, and Maeyken de Korte. 

By me, Lauwerens van der Leyen. 

Greet all the friends much, especially Tanneken 
and Pierijntgen, in the Blind Ass, and Maeyken, 
daughter of Andries. Greet Tanneken much, Lau- 
werens de Huyvemaecker, and his wife, greet Prijnt- 
gen with the peace of the Lord. 

I, Lauwerens, your brother, bid you farewell; my 
dear brother, farewell. 



FOURTH LETTER OF LAUWERENS VAN DER LEYEN. 

The peace of the Lord be with you. Amen. 
Grace and peace be with you, from God the Father, 
and the Lord Jesus Christ. Blessed be God, even 
the Father of our Lord Jesus Christ, the Father of 
mercies, and the God of all comfort; who comforteth 
us in all our tribulation, that we may be able to com- 
fort them that are in any trouble, by the comfort 
wherewith we ourselves are comforted of God. For 
as the sufferings of Christ abound in us, so our con- 
solation also aboundeth by Christ. And whether 
we be afflicted, it is for your consolation and salva- 
tion, which is effectual in the enduring of the same 
sufferings which we also suffer: or whether we be 
comforted, it is for your consolation and salvation. 
And our hope of you is steadfast, knowing, that as 
ye are partakers of the sufferings, so shall ye be also 
of the consolation. 2 Cor. 1:2 — 7. 

I affectionately greet you, my dear brothers 
Nathanael and Lieven, with the peace of the Lord; 
I earnestly commend myself to you, and inform you 
that I am of tolerably good cheer, the Lord be 
praised for his great grace, which he has manifested 
so richly towards me, in that he has redeemed me 



MARTYRS MIRROR. 



615 



from this present evil world; and that, whereas you | 
once saw me in so exceeding wickedness, the light 
of truth is now revealed to me, for which I greatly 
thank the Lord, and trust that I shall continue 
therein by the grace of the Lord; for, my dear 
brothers, know that we have nothing of ourselves, j 
but that all must come from the Lord, for the Lord j 
says: Whosoever shall seek to save his life shall 
lose it; and whosoever shall lose his life for my 
name's sake, shall preserve it. Luke 17:33. Seeing < 
then that we have a great high priest, that is passed 
into the heavens, Jesus the Son of God, let us hold 
fast our profession. For we have not a high priest 
which cannot be touched with the feeling of our in- 
firmities; but was in all points tempted like as we 1 
are, yet without sin. Let us therefore come boldly 1 
unto the throne of grace, that we may obtain mercy, j 
and find grace to help in time of need. Hebrews i 
4:14, 16. O my dear brothers, as we have and 
know the truth, let us not part from it, but let us [ 
always lay our foundation upon the corner-stone 
Jesus Christ, so that our building may be firmly 
joined together (Eph. 2:20 — 22), when we are tried 
as gold in the furnace, that is, in all manner of trib- 
ulation, whether in or out of bonds; for Satan some- 
times torments us greatly. Eph. 6:11. Hence, let 
us take heed, that our crown be not taken from 
us (Rev. 3:11); that we may be prepared for con- 
flict; that we may have the helmet of salvation on ! 
our head, and have the sword of the Spirit. Ephe- 
sians 6: 17. 

Dear brothers, he that overcometh shall inherit all 
things; yea, he that overcometh shall be clothed in 
white linen raiment; then the crown of life will be 
prepared for us. O, dear brothers, fear not them 
that kill the body; but much rather fear him who 
after he has killed the body, can also cast the soul 
into hell. Luke 12: 5. 

My dear brethren, you know that I have had this 
written to you out of love. Excuse my little under- 
standing. I send you a hymn. Herewith I com- 
mend you to the Lord, and to the word of his grace, 
and bid you farewell; farewell, my dear brothers, 
farewell. All my fellow prisoners greet you most 
cordially. Hans de Luyckener greets his brother 
most affectionately, and Anthonis Claes greets Els- 
gen Aerts much. Greet all the friends much, all 
that fear the Lord, and remember them that are in 
bonds, as bound with them. Matt. 25:36; Hebrews 
13:3. Dear brothers, greet also Tanneken, wife of 
Lenaert de Lettersetter, very affectionately, and bid 
her farewell in my name. 

Written the 25th of October, A. D. 1559, by me, 
Lauwerens van der Leyen, imprisoned at Antwerp 
for the testimony of Christ. 

note — The very severe decree of Emperor 
Charles V., made in September A. D. 1550, and re- 
newed and confirmed six years afterwards by Philip 
II., King of Spain, against the Baptists (as we have 
circumstantially shown for the year 1556), was now, 
A. D. 1560, again renewed by said Philip II., and 
proclaimed everywhere in the Netherlands. See 
aforementioned defense of William I., Prince of 
Orange, against his adversaries, edition 1569, page 



165, extracted from the large book of decrees of 
Ghent, etc. 

It appears that in consequence thereof the blood- 
shedding, slaying and burning of the saints increased 
the more, as is evident from the following martyrs. 



ANTHONIS CLAES, JORIS TIELEMAN, AND HANS 
DE BACKER, A. D. 1560. 

In the year 1560 three brethren, named Anthonis 
Claes, Joris Tieleman, and Hans de Backer, were 
apprehended, examined and tortured; but they ad- 
hered unswervingly to their faith and the truth they 
had learned and accepted, and thus walked in the 
narrow path to the new Jerusalem; wherefore they 
were condemned to death by the enemies of the 
truth, and drowned in a tub. But even as they had 
to drink in the temporal death, so eternal life will 
be poured out to them by God. 



PETER OF SPAIN, GOMER THE MASON, AND JACOB 
THE GOLDSMITH, A. D. 1560. 

In the same year three other pious brethren 
sealed the truth with their death at Antwerp. One 
of them was Peter, a Spaniard, to whom, a few 
years previously, while yet in Spain, a brothter from 
Amsterdam, named Jacob Jans Ruytenburgh, had 
spoken, and conversed with him different times 
about God and his word. He finally came with the 
brother, by ship, to Antwerp, leaving his wife and 
children at St. Lucas, with the intention of return- 
ing to them after a while, or to come and get them. 
After his arrival at Antwerp, he, through ignorance, 
was at first shunned by the brethren, who feared 
treachery, since he was a Spaniard; however, upon 
sufficient examination and instruction, he was ad- 
mitted not only to the assembly, but also as a brother 
and fellow-member of the church of God, and re- 
ceived baptism upon confession of his faith, which 
he truly and frankly declared before the congre- 
gation. Shortly after, when he was about to return 
to Spain, to gain his wife and children, as also, some 
of his friends and acquaintances, and to bring them 
to the true knowledge of the truth, he was appre- 
hended by the Margrave, who was himself aston- 
ished to have a Spaniard fall into his hands. He 
was kept imprisoned for a long time, and the Span- 
iards took great pains with him ; but he, orally as 
well as in writing, clearly demonstrated the truth 
to them, in his own language, notwithstanding which 
they sought to induce him to apostatize. But as 
nothing could move him, remaining steadfast, he 
finally boldly sealed the truth and his love to God 
with his death, with Goiner the mason and Jacob 
the goldsmith, who were together . drowned in a 
tub, for the name of Christ. 



DEAF BETGEN, BETGEN OF GHENT, AND LIJSKEN 
SMITS, A. D. 1560. 

A. D. 1560, also three imprisoned sisters, namely, 
Deaf Betgen, Betgen of Ghent, and Lijsken^Smits, 



616 



MARTYRS MIRROR. 



were sentenced to death and drowned in a tub, in 
the city of Antwerp, because they could not be 
brought from the truth and the love of their Savior. 



LENAERT PLOVIER, JANNEKEN AND MAEYKEN OF 
AIX-LA-CHAPELLE, A. D. 1560. 

There was a pious man named Lenaert Plovier, 
about thirty-six years of age, who was a native and 
resident of Meenen, in Flanders, and by occupation 
a woolen-draper; and as he was a man of good re- 
port among all, he was elected appraiser of woolen 
cloths. 

Thus said Lenaert Plovier, through the grace of 
God, came to the knowledge of the truth, about 
A. D. 1555. Having, on account of his competency, 
been re-elected, to continue his appraisership, he 
refused to take the oath; but his fellow-drapers were 
nevertheless satisfied with him, saying: "Only come 
with us to the city hall, and show yourself;" for 
they thought that the Bailiff would pay no attention 
to the matter. But the Bailiff could not endure his 
views, and from that time on Plovier had to suffer 
much persecution, and dwell in secrecy. After- 
wards, about the year 1558, he fled with his wife 
and children to Antwerp, where they gained their 
livelihood by dealing in silk. But as a great perse- 
cution was raging also there, he resolved to take up 
his residence in Friesland. He sent his wife and 
their four children ahead, after a sojourn of a little 
over a year at Antwerp, intending to follow them 
as soon as he had finished his business. He then 
traveled with his merchandise to the cold Ypres fair, 
whence he returned to Antwerp, where, stopping 
a while, he learned that the Margrave was about 
to sally forth for the purpose of apprehending those 
who would not live according to their institutions. 
Lenaert left the city in order to warn some of his 
fellow-believers by night. He met the Margrave 
and his troop, who, accosting him, perceived from 
his answers that he was not like they, and hence 
asked him, whether he did not have a testament 
with him. He replied: ''Yes." Thereupon they 
apprehended him, and he was thus taken to Ant- 
werp and imprisoned there. When his parents 
heard of this, as also his father-in-law, who resided 
at Meenen, and was a prominent man, they came 
to Antwerp in haste, with Lenaert' s mother. The 
father thought to procure his release from prison 
by shrewdness, or by bribing the Margrave, repre- 
senting that his son-in-law was not a resident of 
Antwerp, but had only come there to transact his 
business. The Margrave gave them fair words, 
saying to the mother, who had been several nights 
in prison with her son: "Go home; your son will 
soon be released from prison." They therefore 
departed, supposing that the promise given them 
would be kept. When the parents had gone away, 
Lenaert was examined and questioned concerning 
his faith, and whether he was baptized, which he 
freely confessed, expressing his determination to 
adhere to the truth he had accepted, not considering 
his wife and his four children, whom he nevertheless 
dearly loved, as appears from six letters which he 



wrote to them from prison; two of which letters are 
given here. 

After a brief imprisonment, this pious brother 
Lenaert, with two young maidens, named Janneken 
and Maeyken of Aix-la-Chapelle, was sentenced to 
death, to be drowned, which was done in the fol- 
lowing manner: They were put into bags, and thrust 
into wine casks, and thus drowned in prison by 
night, about a fortnight before Easter, in th-i year 
1560 (reckoning the beginning of the year from 
New Year's day). Some of his fellow- believers hav- 
ing learned that pious Lenaert Plovier and Janne- 
ken and Maeyken of Aix-la-Chapelle were to offer 
up their sacrifice in the night, they came to listen 
at the door of the prison. Among them were 
Joost Nose and Kestine van Damme, who gave a 
good testimony concerning it ; they both died at 
Franeker, in Friesland. Thus the aforesaid three 
pious witnesses of Jesus Christ were tried as gold 
in the fire, and as they were found upright, they 
shall receive the eternal crown of honor and joy, 
with all the saints of God. Amen. 

This was written by the son of the aforesaid 
Lenaert, and testified to be true. 



A LETTER FROM LENAERT PLOVIER TO HIS WIFE. 

Dear and much beloved wife Maeyken, after af- 
fectionate greeting, know that I am still of good 
cheer, and that I am also well according to the 
flesh, which I hope is the case also with you and 
those with you. But I should like to hear that it 
is your determination to follow the Lord in all 
righteousness; for we know not when the Lord will 
visit us, that we must appear before the judgment 
seat of Christ, where every one will receive his re- 
ward, according to that he hath done, whether it be 
good or bad. Hence, dear Maeyken, be obedient 
to the Gospel ere that day comes, since it will come 
as a thief in the night (1 Thess. 5:2); for this is the 
true way that leads to life eternal, which has some- 
times been presented to you, and besides which 
there is salvation in no other; for Christ says: "I 
am the way, the truth, and the life: no man cometh 
unto the Father, but by me." Now if Christ is him- 
self the way, the truth, and the life, let us seek to 
follow the truth, and to walk this way, that we may 
have life. For it is written, that the Lord shall 
come to be glorified in his saints, and to be admired 
in all them that believe, and for the punishment 
of all them that have not obeyed the Gospel, who 
shall be punished with everlasting destruction from 
the presence of the Lord. 2 Thess. 1 : 7. 

Dear Maeyken, though sometimes persecution, 
tribulation and distress arise, yea, bonds and im- 
prisonment, as is daily seen in us and in others 
who want to be obedient to the truth ; let us not on 
this account cease to walk this way, or to follow 
the truth. For Christ says: The world shall rejoice, 
but ye shall mourn and be sorrowful; but your sor- 
row shall be turned into joy. John 16 : 20. Hence, 
dear Maeyken, regard not father or mother, or 
children, nor anything that is in the world ; for 
Christ says: He that loveth aught more- than m e 



MARTYRS MIRROR. 



617 



is not worthy of me. He that loveth father or 
mother more than me is not worthy of me: and he 
that loveth son or daughter more than me is not 
worthy of me. Matt. 10:37. For to be carnally 
minded is death, yea, enmity against God, because 
it is not subject to the law of God, but this is a 
carnal mind : to love father, mother, children, or 
aught that is of the world, more than God, or for 
their sakes to cease to follow the truth, or on ac- 
count of temporal occupation, or temporal loss, or 
because we have many children and have anxiety 
how we are to provide food for them. Christ says: 
Seek ye first the kingdom of God, and his right- 
eousness; and all that you need shall be added unto 
you. Matt. 6 : 33. Therefore do your best herein, 
my dear Maeyken, this is my heart's request of you, 
this I pray you. 

I also inform you, that I was at the Ypres fair. 
Having returned to Antwerp, our cousin Hendrick 
and I took a walk out of the city, so that it grew 
rather late; and when we drew near the city, we 
met the servants (or thief-catchers) of the city, who 
apprehended us, so that we could not escape their 
hands and keep our faith. Therefore, dear Maey- 
ken, though the Lord has now so ordered it, that I 
have been apprehended, and the time is come that 
the Lord will visit me, be not discouraged, neither 
grieve very much, though I know that you will 
grieve; but do not grieve too much, lest you have 
to take to your bed, or fall sick; for it is for the 
truth. Some of the hardest things for my flesh to 
bear are, that I must leave you and the children, 
that I cannot help you to provide food for them, 
nor be a protector, and that you are not minded 
like we are; but I hope that this will come about in 
course of time. Hence, dear Maeyken, do your best 
to be obedient to the Gospel, that, if we never see 
each other again according to the flesh, we may 
find each other hereafter. I should have liked to 
see and converse with you once more; but my time 
is but brief perhaps. It also would be very hard for 
you and for me, to part from each other, although 
it is very hard for me now, though we do not talk 
with each other: but we must love God above 
everything else; rather forsake all, than forsake 
God. Hence, if you come here, or intend to do so, 
do your best to follow the truth, and to bring up 
the children in the fear of the Lord. Herewith I 
commend you to the Lord. Written at Antwerp, 
in bonds. This occurred on Sunday evening after 
the Ypres fair. By me Lenaert P. , your husband. 
Greet me Franse much, and tell him to pray the 
Lord for me, that I may finish my course to the 
praise of the Lord . 



A" TESTAMENT OF LENAERT PLOVIER, WHICH HE 

LEFT HIS CHILDREN, WHILE IMPRISONED FOR 

THE WORD OF THE LORD, AT ANTWERP, 

WHERE HE LAID DOWN HIS LIFE IN THE 

BEGINNING OF THE YEAR 1560. 

Dear and m-wch beloved children N., aged, etc., 
when your father was taken from you, it Was not for 



[ any crime, but for the testimony of Jesus, and be~ 
! cause I loved you unto death, and I wish that when 
I you have reached the years of understanding, you 
1 would seek your salvation, as Christ has taught us. 
j Matt. 6 : 33. Hence I have written you a brief ad- 
monition, that when you have come to the years of 
j understanding, you, remembering this, may seek 
your salvation . 

Therefore, dear children, see that you obey your 
j mother, and honor her, for it is written: Honor 
thy father and thy mother, that thou mayest live 
long in the earth, and that it may be well with thee; 
for he that curseth his father, or his mother, shall 
surely be put to death. Ex. 20:12; Eph. 6:2,3; 
Ex. 21:17. And be not obstinate, or gainsaying, or 
quarrelsome, but kind. Neither lie; for it is writ- 
ten: The mouth that lieth slayeth the soul; for a 
liar has no part in the kingdom of God, nay, his 
part shall be in the burning lake. Wis. 1 : 1 1 ; Rev- 
elation 21:8. Be industrious with your hands, so 
as to help your mother gain a living. Gen. 3:19; 
Eph. 4:28. Be not backward in learning to apply 
yourself to books, so that when you have attained 
to years of understanding, you may seek your salva- 
tion. Be always modest in your words, as becomes 
children. And when you have come to years of 
understanding, take a Testament, and see what 
Christ has left and commanded us there ; for all 
Scripture is given by inspiration of God, and is 
profitable for doctrine, for reproof, for correction, 
for instruction in righteousness: that the man of 
God may be perfect, thoroughly furnished unto all 
good works. 2 Tim. 3:16,17. For the grace of 
God that bringeth salvation hath appeared to all 
men, teaching us that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, 
and godly in this present world; for man doth not 
live by bread alone, but by every word that pro- 
ceeded! out of the mouth of the Lord. Tit. 2:11,12; 
Deut. 8:3; Matt. 4:4. 

Behold, dear children, that the word of the Lord 
is food for the soul, by which the soul must live; 
and he that does not govern his life according to 
these words, is threatened with eternal damnation, 
as Christ says: "Verily, verily, I say unto thee, 
Except a man be born again, he cannot see the 
kingdom of God." John 3:3. Hence Christ says: 
' ' Repent ye, and believe the gospel ; for the axe is 
laid unto the root of the trees; therefore, every tree 
which bringeth not forth good fruit is hewn down, 
and cast into the fire." Mark 1:15; Matt. 3:10. 
Therefore, dear children, see that you escape pun- 
ishment ; for those who do not obey the Gospel 
shall be punished with everlasting destruction from 
the presence of the Lord. 2 Thess. 1:9. 

O dear children,, behold what punishment. shall 
come, upon him : who does not obey the Gospels- 
eternal banishment from the faceof God, and ever- 
lasting punishment. Hence, dear children, prepare 
while you have time. Though some tribulation may 
arise over those who seek to obey the Gospel, it 
will not last long when compared with that which 
is eternal: for we must enter into the kingdom of 
God through much tribulation. Acts 14: 22. There- 
fore Peter says: "Think it not strange concerning 



618 



MARTYRS MIRROR. 



the fiery trial which is to try you, as though some 
strange thing happened unto you: but rejoice, inas- 
much as ye are partakers of Christ's sufferings; 
that, when his glory shall be revealed, ye may be 
glad also with exceeding joy." i Pet. 4:12,13. 
Even Christ our teacher and master had to enter 
into the kingdom of God through tribulation and 
suffering; and the servant cannot be more than his 
master; but it must be enough for the servant that 
he be as his master. Matt. 10:24,25. Hence he 
says that he came not to bring peace upon earth, 
but a sword ; for he saw beforehand, that the world 
should ill endure it, even as from the beginning it 
could not endure it; for they persecuted the proph- 
ets from the beginning, though they boasted that 
they had God for their Father; yet they could not 
endure the good things the prophets told them, nor 
their warnings; hence they persecuted, yea stoned 
and killed them; they did not even know Christ 
himself, who did so many signs and mighty works 
among them, but crucified him. O dear children, 
lay to heart what Paul says: "All that will live 
godly shall suffer persecution" (2 Tim. 3:12); and 
neglect not, on account of a little suffering, to seek 
your salvation: for these sufferings are not worthy 
to be compared with the glory which shall be re- 
vealed in us; for as the sufferings of Christ abound 
in us, so our consolation also aboundeth by Christ; 
for it is written : ' ' Behold, the devil shall cast some 
of you into prison, that ye may be tried; and ye 
shall have tribulation ten days: be thou faithful unto 
death, and I will give thee a crown of life. Because 
thou hast kept the word of my patience, I also will 
keep thee from the hour of temptation, which shall 
come upon all the world, to try them that dwell 
upon the earth. Behold, I come quickly: hold that 
fast which thou hast, that no man take thy crown. 
Him that overcometh will I make a pillar in the 
temple of my God, and he shall go no more out: 
and I will write upon him the name of my God; 
yea, to him that overcometh will I give to eat of the 
tree of life, which is in the midst of the paradise of 
God; yea, he shall not be hurt of the second death; 
yea, he that overcometh, the same shall be clothed 
in white raiment; and I will not blot out his name 
out of the book of life, but I will confess his name 
before my Father, and before his angels; yea, to 
him that overcometh will I grant to sit with me in 
my throne, even as I also overcame, and am set 
down with my Father in his throne." Rev. 2:10; 
3:10; 2:7,11: 3:5,21. 

Yes, dear children, behold what beautiful prom- 
ises are given to those who overcome. Hence, fear 
not men, who can afflict us here for a short time 
only; for after this tribulation we shall rest from all 
our labors, under the altar, with those who were 
also slain for the word of God, and shall appear 
with many thousand saints, clothed with white 
robes, and palms in their hanc^s, crying with a loud 
voice, Salvation to our God which sitteth upon the 
throne, and the Lamb. They shall hunger no more, 
neither thirstrany more; neither shall the sun light 
on them, nor any heat; for the Lord will be their 
light, and shall wipe away "all tears from their eyes; 
and there shall be no night there; and they shall 



need no candle, neither light of the sun; for the 
Lord God shall give them light, and they shall 
reign forever and ever. Rev. 14:13; 6:9, 7:9,10, 
16,17; 22:5. 

Therefore, dear children, lay this to heart; look 
to these beautiful promises given to them that over- 
come, and not to those who apostatize, for these 
are written in the earth. Rev. 2:7; Jer. 17:13. 
Hence, dear children, see that you fear the Lord, 
while he gives you time; for he shall come when it 
is not expected. Watch therefore, and wait for his 
coming. Is. 55:6; Matt. 25:13. 

This is the testament I leave you. Written at 
Antwerp, in prison, where I was confined for the 
testimony of Jesus. By me, your father, 

LENAERT PLOVIER. 



NICHOLAS FELBINGER AND JOHN LEYTNER, IN 
THE YEAR 1560. 

In the year 1560 brother Nicholas Felbinger, or 
Schlosser, a willing minister of the word of God, 
who was on trial yet, was apprehended, with an- 
other brother by the name of John Leytner, not far 
from Neumarkt, in Bavaria, where they had come 
on the first day after Judica,* in Lent, on their flight 
on account of the faith. They were taken to Neu- 
markt, where they were twice examined by the 
Judge and his assessors, and interrogated especially 
with regard to infant baptism. But having clearly 
and thoroughly shown that Christ had not com- 
manded it, but only the baptism of adults, who 
hear, understand, believe, and accept the word of 
God, they were, early next morning, placed in a 
cart, and, escorted by horsemen and guards, sent 
to Landshut, where each was imprisoned separately, 
and Nicholas kept chained. Afterwards the council 
met, and summoned them before them; they spoke 
much with them, but could accomplish nothing. 

They then sent two learned men, namely, two 
Dominicans, to them, who conversed with them 
about the sacrament, infant baptism, and why they 
had left the papal church ; but the brethren an- 
swered them from the word of God, that they had 
to leave it. 

Hence they then tried them by torture, racking 
them severely, especially most severely when they 
wanted to know where they had lodged, and whither 
they intended to go. But Nicholas said : ' ' We are 
not bound to tell you these things." They asked: 
"Why?" He said: "Because you confiscate their 
property, torture and kill them for it, and sin against 
them. Should we betray those who do us good? 
we do not betray even our enemies — why then our 
friends?" They said: Then we will not cease to 
torture you, till you tell us, and left them lying on 
the rack a long time, until the executioner himself 
interceded in their behalf, and said: "Do desist; for 
though they be tortured all day, you will get noth- 
ing out of them." 

Then the Judge became enraged, and called them 
rogues and condemners of others. But brother 



Fifth Sunday in l^nt. 



MARTYRS MIRROR. 



619 



Nicholas said: "We condemn no one; but. your 
sins condemn you, if you do not desist from them, 
this we testify according to the truth." 

The superior Judge asked: "What is truth?" 
The brother replied: "You would not understand 
it, though I should tell you; for you know as much 
what truth is, as did Pilate, who asked the same 
question." John 18:38. 

After this, two doctors were sent from the monks 
to them, a distance of over nine leagues ; who en- 
deavored in many and various ways to turn them, 
but were not able to do it. Likewise the chancellor 
and the lord of Landshut came to them once, and 
assailed them ; but they found them steadfast in 
their faith, and had to leave them steadfast, being 
unable to gain them by their false and seductive 
counsels. 

Two priests and a doctor in the Scriptures then 
came to them, and vehemently argued with them 
about infant baptism ; but Nicholas vigorously with- 
stood them with the Scriptures, and drove them 
from him. 

After these, the chancellor and several Domini- 
cans came to them, and sought to move them by 
suavity; but they valiantly withstood all the gates 
of hell, fully assured that they stood in the divine 
truth, which they faithfully and thoroughly defended, 
and said that they wanted to adhere to it in the 
simplicity of Christ. Thereupon the chancellor said 
to brother Nicholas : ' ' Are you simple ? I cannot 
believe this; a hundred might come, before there 
should be one who could defend himself like you ; 
but I consider you an enthusiast, even as many are 
found at present, who roam about without reason. ' ' 
But they boldly confessed and defended their faith, 
and God gave them a mouth and wisdom which the 
others were not able to resist. Luke 21:15. 

After all this, they were sentenced to death by the 
children of Pilate, and brother Nicholas' tongue was 
tied fast, that he should not speak to the people 
at the place of execution ; towards the close, how- 
ever, his tongue was freed so much that the two 
brethren could converse together. 

John Leytner, whom the executioner proceeded 
to execute first, said to Nicholas : ' ' Dear brother, 
if my death should terrify you, go forward first, and 
I will wait for the last." But brother Nicholas said : 
"O no, O no; I do not dread it." And thus John 
valiantly offered his neck to the sword, and was 
beheaded, Nicholas beholding it with intrepidity and 
boldness, as though it did not concern him. He 
then advanced also, knelt down, and offered his 
head, which was struck off for his faith, as had been 
done to the other. Thus these two testified to the 
divine truth with their blood, which took place on 
the 10th of July, 1560. 



tized according to the doctrine of Christ, as he com- 
manded his apostles, saying : Go and preach to all 
nations. He that believeth and is baptized, shall be 
saved. Matt. 28 : 19; Mark 16 : 16. Hence they must 
first be taught and believe, and then be baptized in 
the name of the Father, the Son, and the Holy 
Ghost." 

The Bailiff also asked Joachim whether he was 
baptized. He replied : "I hold to one baptism, one 
faith, one Lord, and God." Eph.4: 5, 6. 

Then the lords sentenced them according to the 
King's mandate, whereupon Joachim, hearing his 
sentence, said : ' ' My lords, we thank you for your 
trouble with us ; but may God forgive you the blind- 
ness of your heart, and grant that you may become 
enlightened . 

As they were coming out of the court, they said : 
' ' We are not ashamed of the Gospel " (Rom. 1:16); 
and while walking in the street, they sang : 

' ' O Lord forever in my thought thou art ; 

My soul doth long to be close to thy heart." 

Ps. 143 : 8. 

Thereupon Joachim said: "Fear not them that 
kill the body; for hereafter, when they mourn, we 
shall rejoice." Luke 6 : 23. 

Thus they as giants in the faith pressed through 
the strait gate to the new Jerusalem. After they had 
come to the place where they were to offer up their 
burnt sacrifice, they gave each other the kiss of peace. 
Standing at the stake, Joachim said: "O Father, 
forgive them that inflict this suffering upon us; but 
we thank thee that thou hast made us worthy to 
suffer for thy name ; therefore, O Lord, assist us, 
and succor us with thy help in this last extremity." 
Joris said : ' ' Lord, thou knowest that I have sought 
thee and my salvation ; and for this cause I must 
now die. Therefore, O Lord, receive me graciously." 
He further said : ' ' Citizens of Antwerp, fear not ; 
though we die for the truth, Christ our Lord went 
before us, and we must follow him." They then 
began to sing this farewell hymn : " Farewell, breth- 
ren and sisters all," etc. Thereupon they com- 
mended their spirits into the hands of God, and 
ended their lives in the fire. They now lie under 
the altar, and wait to be clothed with white linen 
raiment, and to shine forth as the sun in the king- 
dom of the Father, where they shall be served with 
new wine and heavenly bread. Rev. 6:9; 19:8; 
Matt. 13 : 43; 26 : 28; Rev. 2:17. 



JORIS AND JOACHIM, A. D. 1560. 

A. D. 1560 there were brought before the court 
at Antwerp two pious Christians, named Joris and 
Joachim. As they were standing as sheep for the 
slaughter before the lords, the Bailiff asked Joris 
whether he was rebaptized. He replied : " I am bap- 



WILLEM DE KLEERMAECKER, A. D. 1560. 

In the year 1560 a brother named Willem de Kleer- 
maecker was apprehended for the truth, and sen- 
tenced to death, at Antwerp. 

Having been brought into the court, he was asked 
by the Bailiff, whether he was rebaptized. He re- 
plied: "Why do you ask concerning my baptism, 
and not regarding my life and faith ; then you could 
pass a right judgment upon me, and this people 
could follow it ? " The Bailiff asked again whether 
he was not rebaptized. Willem said: "You want 
but one word, and I made a confession before this : 



620 



MARTYRS MIRROR. 



judge rightly, and once more consider the matter 
well. The Bailiff asked whether he was rebaptized. 
Willem said : ' ' You alone have asked me until this ; 
may I not now ask you? " The Bailiff said : "An- 
swer first; then I shall tell you." Willem said: "I 
wish you would once think of that day that shall 
burn as an oven, when the ungodly shall perish like 
stubble." Mai. 4:1. He further said: Mark 16: 16 
it is written: "He that believeth and is baptized 
shall be saved." The Bailiff said: "You are not 
asked concerning that. Willem said : "Infants can- 
not believe ; therefore I had myself baptized upon 
my faith. ' ' 

The lords then went in , and Willem said to the 
people: "Repent and amend your ways." The 
Bailiff forbade him to speak, but he said: "Do let 
me speak ; for it cannot last long." presently the 
lords returned, and Willem said : "My lords, judge 
not according to the King's decree, if you do not 
want to be lost ; but think of that day which no one 
can escape, in which you will regret it, unless you 
become converted." He was then sentenced, and 
his sentence read to him ; whereupon, though it 
was still early in the morning, he was taken to the 
market place, and there strangled and burnt at the 
stake. Thus he fought his way through as a valiant 
soldier of Christ. 



JOHN KORBMACHER, GEORGE RAECK AND EUSTACE 
KUTER, A. D. 1560. 

In the same year, on the first Friday after St. 
Martin's day, brother John Korbmacher, a minister 
of the word of God and of his church (who was fre- 
quently sent out into the work of the Lord), was 
app'rehended for the faith and the word of God, near 
Rosenhaus, in Bavaria, together with George Raeck, 
a deacon, and another brother named Eustace Ku- 
ter, who were together taken to Innspruck, and 
there delivered over to the authorities. John Korb- 
macher, on account of his being a minister, was 
taken to Fulleburg, where he was put into a deep 
tower full of vermin; bats fluttered about him; mice 
carried off his victuals, and numerous spooks 
haunted his abode, so that it would have terrified a 
person not possessed with a firm trust in God. 

When the lord wanted to speak with him, he had 
him called by name, that he should quickly get 
ready and prepare himself for suffering. The other 
two brethren were imprisoned at Innspruck, in the 
Krauterthurm; and all three remained in confine- 
ment until the close of the year 1560. Afterwards, 
on the 2nd of January, the authorities severely ex- 
amined John Korbmacher, as also Eustace, and 
George Raeck, each separately. They faithfully 
answered many articles, all of which were written 
down;, together with their confession concerning 
them, and this was then sent to Vienna and else- 
where, as something new. 

After this they were led back into the afore- 
mentioned towers or prisons, where they remained 
until the Friday after St. Vitus' day, which was the 
[3th of June, when they were sentenced to death. 
On that occasion a great multitude was present, and 



j the brethren spoke boldly to the lords of the court 
and jurors, showing to them, that the sentence and 
judgment which they passed upon them in the sight 
of God, since they condemned innocent blood, 
should rise up for a testimony of their condemna- 
j tion. And when they said that they had to judge 
'■ according to the imperial decree and mandate, John 
' Korbmacher said : " O you blind judges, we must 
certainly judge according to our own heart and con- 
science, if we want to render an account of it before 
i God. Hence, if you judge according to the imperial 
mandate, how will you answer for it before God?" 
And Eustace said : ' ' What have we to do with the 
imperial mandate that you read it to us ? Read our 
i confession, which we have testified with the holy, 
! divine and biblical Scriptures to be the truth of 
God, for which we must suffer. ' ' Thus they boldly 
spake, and exhorted the people to repent. The 
brethren George Raeck and Eustace were led out of 
i the court first, when George began to cry to the 
people, to repent, desist from sin, and also enter 
' upon the way of truth, since it was the truth for 
! which he was to be executed to-day. 

Then John Korbmacher was also led out, so that 
! they joyfully met at the place of execution, and 
j praised God. A brother named Leonard Dax, went 
! to them, and shook hands with them, and they took 
farewell of one another; on account of which they 
greatly rejoiced, and praised God, that they had 
seen a pious brother yet, who should inform the 
brethren and the church of their end. Then John 
Korbmacher, the minister, began to speak to the 
people, and to admonish them, to repent of their 
sins, and to follow the truth of God, that they 
might not be damned, but saved in Christ Jesus. 
Yea, he lifted up his voice with the utmost boldness, 
and said : "What I have taught and confessed is 
the divine truth, and I will testify to it with my 
blood." Thus he did not cease to preach repent- 
ance, so that the judge said several times : " O 
John, stop a little." John then stopped for a little 
while; but presently he spoke again, so that he be- 
came almost hoarse from speaking. Almost up to 
their last moment they exhorted the people to re- 
pentance; nor were they prevented from speaking, 
but full liberty was given them to speak. They were 
also permitted to converse with each other. They 
also fervently prayed to God, praising and glorify- 
ing him, that he had hitherto kept them courageous 
and steadfast, and praying him that he would con- 
tinue to thus faithfully keep them until death (which 
was now at hand), and receive their spirits into his 
hands, now that body and soul were about to sep- 
arate. 

Their sentence was then read, in which, among 
others, these articles were particularly mentioned. 
First : They do not believe that the holy body of 
Jesus Christ is in the sacrament, but observe the 
Supper as Christ observed it with his disciples. 
Secondly: They do not believe in infant baptism, 
but in the baptism of adults; as Christ commanded 
it. Thirdly : They believe in marriage (which ar- 
ticle they confessed, and did not deny); and the like 
articles, which were written there, and read: as also, 
what they thought and confessed of the Roman 



MARTYRS MIRROR. 



621 



church; but this was written in as vituperative lan- 
guage as it had been possible for the Judge to 
put it. 

They were then led to the place of execution, 
called the Schweinacker, near the Schafhuetten . 
There Eustace, who was feeble and sick according 
to the flesh, was beheaded first. After him brother 
George Raeck cheerfully stepped forward to the 
executioner, and exclaimed with a joyful heart : 
"Here I forsake wife and children, house and home, | 
body and life, for the faith and the divine truth. He 
then knelt down, and the executioner beheaded him 
also. 

John Korbmacher was reserved for the last, who, 
when he beheld the other two lying there beheaded, 
said: "My brethren, you who have overcome shall 
inherit all things. ' ' The executioner then took him, 
tied him to a ladder, kindled the fire, and threw him 
alive into the same. He also laid the two beheaded 
bodies upon a pile of wood, and burnt them to 
ashes. 

Thus did they testify their faith in Christ with 
their word, life and death, yea, voluntarily and 
patiently, with their body and blood, confessing 
that God gave them such strength as a blessing; 
and thus they with firm confidence departed from 
this world to go to the eternal fatherland. 



SOETGEN VAN DEN HOUTE, AND MARTHA, 
A. D. 1560. 

At this time also a pious woman named Soetgen 
van den Houte fell into the hands of the persecutors 
of the truth, so that after severe assaults and impris- 
onment she testified and confirmed the faith of the 
ever enduring truth with her death and blood, on 
the 27th of November, 1560, in the city of Ghent; 
and with her another woman, named Martha. 
Soetgen van den Houte also states that her husband 
had previously likewise valiantly trodden the wine- 
press of suffering and fearlessly testified the truth, 
and gave his life for it, as the following testament 
clearlv shows . 



A TESTAMENT OF SOETGEN VAN DEN HOUTE, 
WHICH SHE LEFT HER CHILDREN, DAVID, BET- 
GEN AND TANNEKEN, FOR A MEMORIAL, AND 
FOR THE BEST, AND WHICH SHE CONFIRMED 
•WITH HER DEATH, AT GHENT, FLANDERS. 

In the name of the Lord: 

Grace, peace and mercy from God the Father and 
the Lord Jesus Christ, this I wish you, my dear 
little children, David, Betgen, and Tanneken, for 
an affectionate greeting, written by your mother in 
bonds, for a memorial to you of the truth, as I hope 
to testify by word and with my death, by the help 
of the Most High, for an example unto you. 
May the wisdom of the Holy Ghost instruct and 
strengthen you therein, that you may be brought up 
in the ways of the Lord. Amen. 



Further my dear children, since it pleases the Lord 
to take me out of this world, I will leave you a me- 
morial, not of silver or gold; for such jewels are 
perishable: but I should like to write a jewel into 
your heart, if it were possible, which is the word of 
truth, in which I want to instruct you a little for the 
best with the word of the Lord, according to the 
little gift I have received from him and according to 
my simplicity. 

In the first place, I admonish you, my most be- 
loved, always to suffer yourself to be instructed by 
those who fear the Lord; then you will please God, 
and as long as you obey good admonition and in- 
struction, and fear the Lord, he will be your Father 
and not leave you orphans . For David says : What 
man is he that feareth the Lord? him shall he teach 
in the way that he shall choose. Ps. 25: 12. He also 
says : The eye of the Lord is upon them that fear 
him, upon them that hope in his mercy; to deliver 
their soul from death. The angel of the Lord en- 
campeth round about them that fear him. O fear 
the Lord, ye his saints: for there is no want to them 
that fear him; for the fear of the Lord is the begin- 
ning of wisdom . Ps. 33:18, 19; 34:7, 9; 111:10. 

Therefore, dear children, learn to fear the Lord, 
and you will receive wisdom . The wise man says : 
A wise son heareth instruction. Whoso loveth cor- 
rection and instruction loveth knowledge. A wise 
son feareth and escheweth evil. A wise son maketh 
a glad father; but a foolish son putteth his mother 
to shame. He that walketh with wise men shall be 
wise; but the companion of fools shall be like them. 
He that refuseth correction and instruction destroy- 
eth his own soul; but he that heareth reproof will 
become wise. 

O my most beloved, depart not from correction. 
The wise man says : Chasten thy son while there is 
hope. Prov. 19:18. 

Hence, my most beloved, grieve not when you 
are corrected, and speak not crossly to those who 
correct you. A soft answer turneth away wrath; but 
grievous words stir up anger. Prov. 15:1. If you 
are crossly spoken to, learn to answer kindly, and 
you will be loved by all men: for humility and meek- 
ness are acceptable to both God and men. 

Furthermore, my dear children, I admonish you, 
to beware of lying; for liars have no part in the king- 
dom of God. Rev. 21:8. It is also written:" Lying 
lips are an abomination to the Lord, and he whose 
mouth lieth, his soul shall die. Prov. 12:22; Wis- 
dom 1:11. Therefore, my dear children, beware 
of it; for he that deals in lies is loved by no one. 

My dear children, keep this in your hearts; my 
dear lambs, guard your tongue, that it speak no 
evil; neither practice deceit with your lips; nor be 
guilty of backbiting, for thereby come contention 
and strife; but Paul teaches us, to live peaceably 
with all men if it be possible. 1 Pet. 3: 10; Romans 
12:18. 

My most beloved, keep this sent you from your 
mother; and obey your parents; and those whose 
bread you eat, and all who admonish you to virtue. 
Eph. 6:1. Always be diligent to do your work, 
wherever you be; for Paul says that if any will not 
work, neither shall he eat. 2 Thess. 3:10. 



622 



MARTYRS MIRROR. 



It is also written: "Be diligent to labor, that you 
may have to give to him that needeth." Eph. 4:28. 
Hence, turn not your face away from the poor. 
' ' Whoso stoppeth his ears at the cry of the poor, 
he also shall cry himself, but shall not be heard. ' ' 
Prov. 21:13. Tobit taught his son, saying: "Son, 
if thou hast abundance, give alms accordingly: if 
thou have but little; be not afraid to give according 
to that little. " Tob. 4:8. Alms given of one's labor 
is acceptable to God. The wise man says : Alms 
purge out sin. We also read of Cornelius and Tobit 
that the angel said: Thy prayers and thine alms are 
come up for a memorial before God, whom thou 
didst beseech with tears, and didst leave thy dinner 
to go and bury the dead. Acts 10:4; Tob. 12:13. 

Therefore, be diligent in prayer, and love the 
poor: for Christ also was poor for our sakes. 2 Co- 
rinthians 8:9. Be therefore also merciful, even as 
your heavenly Father is merciful; for such shall be 
blessed, and shall obtain mercy. Also learn to be 
meek and lowly in heart; for such are blessed and 
shall inherit the earth. Luke 6: 36; Matt. 5:5. And 
blessed are the pure in heart; for they shall see God. 

Hence, my dear children, let no impure thoughts 
remain in your hearts, but engage yourselves with 
psalms, hymns, and spiritual songs, and evil 
thoughts will have no room. Neither let filthiness 
proceed out of your mouth; for of this an account 
will have to be given. Eph. 5:19,4; Matt. 12:36. 

Furthermore, my most beloved, wherever you be 
esteem yourselves as the least, and be not wise in 
your own conceit, but always suffer yourselves to 
be instructed by those who are above you, and al- 
ways be silent when others speak. Humble your- 
self beneath all men; for whosoever shall exalt him- 
self shall be abased; but he that shall humble himself 
shall be exalted. Matt. 13:12. For Christ, who is 
the greatest, made himself the least, for an example 
unto us. Ps. 8:6; John 13:13. And, as is written: 
The greater thou art, the more humble thyself and 
thou shalt find favor before the Lord; for the power 
of the Lord is great, and he is honored of the lowly. 
Sir. 3: 18, 20. 

My children, be also just in all your dealings; for 
in the way of the just there is life, and in the beaten 
path there is no death. It is joy to the righteous to 
do that which is right, but fear to evil-doers. 
Further, choose to earn your bread by the labor of 
your hands, and to eat your bread with peace. 
Seek not to be a merchant, nor be anxious for great 
gain. Better is little with the fear of God, than 
great treasure and trouble therewith . Better is a dry 
morsel, and quietness, than a house full of sacrifices 
with strife. Prov. 15:16; 17:1. 

My children, love not dainties, nor wine. He 
that desires costly feasts will not become rich ; but 
be content with the labor of your hands. Overtax 
no one, but be satisfied with what is reasonable, as 
you have seen of me. Be burdensome to no one, as 
long as you can obtain the things needful. It is 
more blessed to give than to receive. Acts 20:35. 
And Paul says: If ye have food and raiment, be 
therewith content. 1 Tim. 6:8. 

Hence, my dear children, take an example from 
this, and always go on in the ways of the Lord with 



sobriety and thankfulness, as you have heard me 
read of Daniel, of Shadrach, Meshach and Abed- 
nego, who were selected by the King of Babylon, 
to be nourished with the same wine and meat which 
the King drank and ate at his table, in order 
that they might be beautiful, to serve the King. 
But they would have nothing but pulse and water; 
they wanted to observe the law and commandments 
of their fathers with sobriety and thankfulness in 
the fear of God, and they were fairer and fatter than 
those who ate of the King's dainties. Dan. 1. 

Thus faithfully they walked- in the ways of the 
Lord, with prayer and supplication made them- 
selves acceptable to him; therefore God did great 
things through them, and delivered them from the 
den of lions, and out of the fiery furnace. And Jo- 
seph: when he was sold into Egypt, desired no 
dainties, nor wine, because the Egyptian women 
sought to seduce him; but he feared God, and God 
preserved him. He pleased God by sobriety and 
prayer, so that he was appointed ruler over Egypt. 
Deut. 37, 39, 41. 

My dear children, take an example from this, in 
your youth, and you will please God, and he will 
keep you from all seduction. 

O my lambs, you are still in your youth, in your 
infancy; you have yet your part in your Father's 
kingdom, see that you keep it well and do not as 
Esau did, who gave his inheritance or birthright for 
a mess of pottage; not regarding his father's bless- 
ing, he gave it away for perishable food. Gen. 25 :33. 
But Jacob chose the better part, and was obedient 
to God and his father, walking the ways of the Lord 
with all righteousness. 

My most beloved, seek instruction, so that you 
may be taught, and know which is the true way; 
for you may now choose life or death, good or evil; 
whichever you desire, shall be given you (Sirach 
15:17); namely, if you delight in evil, so that you 
choose the pleasures of the world (from which 
springs all unrighteousness), namely, lying and 
cheating, gambling, playing, swearing, cursing, 
backbiting, hatred, envy, drunkenness, banqueting, 
excess, idolatry, covetousness, lasciviousness, van- 
ity, filthy conversation, dancing, and so forth; which 
things, though the world does not consider them 
sins, but amusements, are nevertheless abominations 
in the eyes of the Lord. 1 Pet. 4: 3. 

Therefore, my dear children, take heed; if you 
take pleasure in these things, you sell your birth- 
right or the inheritance from your father, for a mess 
of pottage, namely, for a few temporal pleas- 
ures, which lead you to damnation. See whether 
all the great multitude do not choose to walk this 
way. Hence Esdras has truly said that there is 
much more earth found, to make earthen vessels, 
than gold, to make golden vessels. And as the 
wave is greater than a drop, so there will be more 
that will be damned. 2 Esd. 8: 2, 3; 9: 15, 16, For 
many are called, but few are chosen, for they do 
not heed their call; as Christ says: My sheep hear 
my voice, and they follow me; but these follow the 
great multitude of the ungodly and false prophets. 
John 10: 27, 



MARTYRS MIRROR. 



623 



Hence Isaiah says : Hell hath opened her mouth 
wide, to receive the proud and all that do unright- 
eousness, and all that will not repent. Is. 5: 14. 

Therefore, behold, my most beloved, if you suffer 
yourselves to be instructed in virtue, you will follow 
the voice of the Lord, as from the time of Abel un- 
til now many who suffered have done; they were 
rejected, despised, persecuted and killed because 
they would not follow the wicked world and her 
false prophets. 

Behold, my most beloved, choose rather to suffer 
affliction with the children of God, so that you may 
be rewarded with them; for they are the ones to 
whom belong all the beautiful promises, but they 
must suffer much, for the kingdom of heaven suf- 
fereth violence, and the violent take it by force. 
Matt. 11:12 It is also written: Ye must through 
much tribulation enter into the kingdom of heaven. 
For David says: We are led to death as sheep for 
the slaughter. And Paul says: We which live are 
always delivered unto death. It is also written: Ye 
shall weep and lament, but the world shall rejoice; 
and ye shall be sorrowful, but your sorrow shall be 
turned into joy. Ye shall have tribulation for a little 
while, but be of good cheer and be faithful unto 
death, and I will give you a crown of life. Revela- 
tion 2:10. In the world ye shall have tribulation; 
but be of good cheer; I have overcome the world. 
John 16:33. And God shall wipe away all tears 
from their eyes. We further read: "The marriage 
of the Lamb is come, and his wife hath made herself 
ready. And to her was granted that she should 
be arrayed in fine linen, clean and white; for the 
fine linen is the righteousness of saints. " " Blessed 
are they which are called unto the marriage supper 
of the Lamb." Rev. 19: 7 — 9. "Then shall the 
righteous shine forth as the sun in the kingdom of 
their father." Matt. 13:43. 

See, my most beloved, this is the better part and 
reward of all those who fear the Lord, walk in his 
ways and keep his commandments. These are they 
to whom the Lord says: Fear not, thou worm Jacob, 
and ye few men of Israel: I will not leave you or- 
phans; but I will be your God, and ye shall be my 
people; and I will keep you as the apple of mine 
eye; yea, if ye keep my commandments, though ye 
were cast out unto the uttermost part of the heaven, 
yet will I gather you from thence, and will bring you 
unto the place that I have chosen. Is. 41 : 14: 51:7; 
Zech. 2:8; Deut. 30:4; Neh. 1 =9. 

O who would not love such a Lord and Father, 
who has chosen us, as he chose Israel, and has given 
us his commandments and laws, namely, his Gos- 
pel, which teaches us to do his will, and his pleas- 
ure; and such he has made heirs of all the riches of 
heaven. Is. 49:7. 

O my dear children, I have written this in tears, 
admonishing you out of love, praying for you with 
a fervent heart, that, if possible, you might be of 
this number. For when your father was taken from 
me, I did not spare myself day or night to bring 
you up, and my prayer and solicitude were con- 
stantly for your salvation, and even while in bonds 
my greatest care has always been that my prudence 
did not enable me to make better provision for you. 



For when it was told me, that you had been taken 
to Oudenarde, and thence to Bruges, it was a hard 
blow for me, so that I never had a greater sorrow. 
But when I thought that my coming or providing 
could not help the matter, and that for Christ's sake 
we must separate from all that we love in this world 
J I committed all to. the will of the Lord, and I still 
hope and pray constantly, that he in his mercy will 
i preserve you, as he preserved Joseph, Moses and 
I Daniel in the midst of wicked men. And he will do 
this, if you give diligence to follow the truth; then 
the angel of the Lord will be with you, even as he 
was with Tobias, guiding him until he brought him 
to his father's house, where he rejoiced with his 
father and his friends, thanking God for his great 
goodness. Tobit 7:11. 

Thus also, if you will follow good instruction, it 
will guide you safely through every danger, and 
bring you to your Father's house, where there is 
such joy prepared, that ear has not heard, nor eye 
seen, nor has it entered into the heart of man, what 
joy is prepared for the elect; but to the elect God 
has revealed it by his Holy Spirit. Is. 64:4; 1 Co- 
rinthians 2:9, 10. 

May the word of the Father bring you to this, 
through the mercy of the Son, and may the wisdom 
of the Holy Ghost strengthen you, that you may 
apprehend it. Amen. 

David, my dear child, I herewith commend you 
to the Lord. You are the oldest, learn wisdom, that 
you may set your sisters a good example; and be- 
ware of bad company, and of playing in the street 
with bad boys: but diligently learn to read and 
write, so that you may get understanding. Love one 
another, without contention or quarreling; but be 
kind to each other. Let the one that is wise bear 
with him who is simple, and admonish him with 
kindness. Let the strong bear with the feeble, and 
help him all he can, out of love. Let the rich assist 
the poor, out of brotherly love. Let the younger 
obey the older in that which is good. Admonish 
one another to be industrious, so that people may 
love you. Exhort one another to good works, to 
modesty, honorableness and quietness. Always care 
for one another; for the time has come, that love 
shall wax cold; yea, if it were possible, the very 
elect would be deceived. Matt. 24: 12, 24. Hence, 
take heed and learn diligently to search the Script- 
ures, so that you may not be deceived; but always 
hold to the first and second commandment, which 
will teach you aright. Do not easily believe it, when 
evil is told you of another, but examine the matter ; 
and make no commotion when you are slandered, 
but bear it for Christ's sake. 

Love your enemies, and pray for those who speak 
evil of you, and afflict you. Rather suffer wrong, 
than that you should grieve another; rather suffer 
affliction than that you should afflict another; rather 
be reproached, than that you should reproach an- 
other; rather be slandered, than that you should 
slander another: rather he robbed, than that you 
should rob another; rather be beaten, than that you 
should beat another, and so forth. 

Behold, my most beloved, all this is wrought 
through brotherly love, and is all comprehended in 



624 



MARTYRS MIRROR. 



the second commandment; hence, you must con- 
stantly see that you do not seek solely your own 
profit, but always care for those with whom you 
have dealings, whether they be young or old. 

Further, my dear children, Betgen and Tanneken, 
my beloved lambs, I admonish you in all these 
same things, as that you obey the commandments 
of the Lord, and also obey your uncle and aunt, 
and your elders, and all who instruct you in virtue. 
To those whose bread you eat, you must be sub- 
ject in all that is not contrary to God. Always dili- 
gently admonish yourselves to do your work, and 
you will be loved wherever you live. Be not quarrel- 
some, or loquacious, or light minded : or proud, or 
surly of speech, but kind, honorable and quiet, as 
behooves young girls. Pray the Lord for wisdom, 
and it shall be given you. Diligently learn to read 
and write, and take delight therein, and you will 
become wise. Take pleasure and engage in psalms, 
hymns and spiritual songs. Seek for the only joy. 
Learn to please the Lord from your youth, as did 
the holy women and virgins, as Judith. Judith 8. 

Esther also was a virgin who feared God; she was 
adorned with humility, was gracious, honorable, 
kind, and humble of heart; hence she pleased King 
Ahasuerus above all the other virgins. Esther 2: 17. 
But in her high estate she was not proud; though 
she shone in royal apparel, she humbled her heart, 
with fasting and prayer to the Lord, for her brethren, 
that they might be delivered out of the hands of 
their enemies; she did not esteem herself better than 
one of the least of her brethren. 

See, my most beloved, when you have attained 
the years of understanding, see that you adorn 
yourselves with good works, namely, the works of 
the Spirit, that is, with all manner of goodness, 
gentleness, meekness, humility, obedience, long 
suffering, righteousness, modesty, honorableness, 
purity, peaceableness, steadfastness, mercifulness, 
wisdom, diligence in good works, faith, hope and 
love; to love God above all that is in the world, and 
to do to your neighbor as you would have men do 
unto you, on which hang all the law and the proph- 
ets. Gal. 5:22, 23; Matt. 22:37, 4°- 

Behold, my dear children, this is the adornment 
of the saints, etc. 

O my most beloved, labor for such a wedding 
garment, so that you may enter in among the num- 
ber of the children of God to the marriage of the 
Lamb, where they shall shine forth as the sun in 
the kingdom of their Father. Rev. 19:7; Matthew 

13:43 

May the strong hand of the Lord bring you to 
this ; may he lead you as he led Israel out of 
Egypt, and bring you to the New Jerusalem, that 
we may see each other with joy in the day of the 
resurrection. 

Herewith I commend you to the Lord, the God 
of Abraham, the God of Isaac, and the God of 
Jacob; may he keep you to the end of your lives. 
Amen. 

My dear children, this I leave you as a memorial 
or testament. If you put it to good use, you will 
gather more treasure by it, than if I had left you 
many riches, which are perishable; for the riches 



of this world may be lost through fire, war, or 
misfortune. 

Hence, he is not wise who sets his heart upon 
anything that is perishable, since we have no assur- 
ance of it for an hour ; we must leave it all behind ; 
therefore, grieve not, though what we had is scat- 
tered or lost, as the prophet says : We are a prey to 
every one. Is. 59: 15. Hence you are to thank the 
Lord yet, that he let us have it until I have brought 
you up so far: and if you walk in all righteousness, 
the Lord will give you enough. Take an example 
from Tobias. Tob. 4: 19. David also says that the 
righteous shall not want, nor his seed go begging 
bread. Ps. 37:25. 

Therefore covet no one's property or treasures; 
nor envy any one because he has more than you. 
Neither regard any person for his gifts, but follow 
the little flock, who walk truly in love; for love is 
the bond of perfectness, and the command of love is 
superior to all others. Luke 12:32; Col. 3:14. 
Therefore, see constantly that you follow those who 
walk most in love; for the tree is known by its fruit, 
though these are hid from all men; but Christ was 
too, and the servant is not better than his lord. 
Matt. 10:24. 

Herewith I will bid you adieu ; adieu my dear 
children, and adieu all my dear friends. 

My most beloved, though our adversaries tell 
you, that your father and I are not of the same 
faith, do not believe them; for he confessed the truth 
concerning baptism and the incarnation of Christ, in 
all that he was able to comprehend, and he valiantly 
testified to righteousness, giving his life for it, point- 
ing out to you for an example, the same way which 
the prophets, the apostles and Christ himself went. 
He had to go before through the conflict with much 
tribulation and suffering, and leave his children be- 
hind for Christ's sake; hence do likewise, for there 
is no other way.* Give diligence to read the Tes- 
tament. Amen. 



A LETTER OF SOETGEN VAN DEN HOUTE TO HER 

BROTHER AND SISTER, AS ALSO TO 

HER CHILDREN. 

Written out of love: 

The peace of the Lord be with you; my dear 
brother and sister, know that I have received two 
letters, with their contents, and I thank you most 
cordially for all the friendship you have ever shown 
me, and shall yet show me, I hope, in my three 
lambs whom I leave behind, commending them to 
the Lord and to those whom he shall direct thereto 
in his grace. 

Herewith I take leave once more ; I think it is now 
the last time. We are of such good cheer to offer 
up our sacrifice that I cannot express it. I could 
leap for joy when I think of the eternal riches which 
are promised to us as our inheritance, and to all 
who persevere in what the Lord has commanded us. 
Matt. 10:22. 

* From what is related here, it appears that also Soetgen van 
den Houte's husband died for the truth, as a valiant witness of 
Jesus ; although we have not Deen able to learn the time, place and 
of his death. 



MARTYRS MIRROR. 



625 



I know not how I shall praise the Lord that he 
has chosen Martha and myself to this estate, us who 
are such poor, simple lambs, for we have never been 
esteemed in the world, except as outcasts ; and that 
God has chosen such rejected, miserable, simple 
worms of the dust, that he will work through us, 
that we should be his witnesses, we who are not 
worthy of ourselves to receive the very least gift 
which the Lord might bestow, etc. 

O who can comprehend the power of God, that 
he should be most merciful to those who are here 
the most rejected, if they call upon him with confi- 
dence and firmly place their hope in his grace unto 
the end; it were impossible that the Lord should re- 
ject them. Hence I pray all that love the Lord, 
that they humble their hearts, for the Lord says 
through the prophet Isaiah : "I will dwell with him 
that is of a contrite Spirit, and of a broken heart, 
and trembleth at my word." Is. 57; 66:2. 

Yea, those who thus humble themselves before 
the Lord, and do not think themselves to be some- 
thing before God, and before men, them shall God 
exalt and enrich with heavenly riches. Matt. 23: 12. 
Remember how Christ chose humility, when he left 
the glory of his Father and descended into the 
lower parts of the earth. From obedience to his 
Father, and out of great love he became man ; with 
great humility he came to serve us, suffered pain 
and reproach, enduring it with patience and long- 
suffering, out of obedience to his Father, even unto 
death, until he had finished all, so that he might 
save us. Philip. 2:8. O what love did he show us 
by his anxiety and sighing, when he said, according 
to his humanity: "How am I straightened till it be 
accomplished ! ' ' Luke 1 2 : 50. 

O my most beloved, consider our Leader, Jesus 
Christ, how he regarded the humility of Mary, that 
he would be born of her. And though she was 
chosen to such a high estate, she humbled herself, 
saying: Behold the handmaid of the Lord. For 
God hath regarded the low estate of his hadmaiden ; 
therefore, henceforth all generations shall call me 
blessed. For his mercy is. on them that fear him 
from generation to generation; for he hath scattered 
the proud. He hath put down the mighty from 
their seats, and exalted them of low degree. He 
hath filled the hungry with good things, and the 
rich he hath sent empty away. To the poor the 
gospel is preached. Blessed are they which do 
hunger and thirst after righteousness ; for they shall 
be filled. Luke 1:38, 48, etc.; 7:22; Matt. 5:6. 

O my dearest, my heartfelt desire and request is, 
for the last time, that you give diligence to walk in 
love, simplicity, and harmony among yourselves, 
always in the fear of God, that you may be filled 
with the heavenly good things, and satisfied now 
and forever. Amen. 

Herewith I commend you to the Lord, and to 
. the word of his grace. May he comfort, strengthen, 
stablish you all with his Spirit, that you may finish 
that whereunto you are called, to the praise and 
glory of the Lord, so that you may rejoice together, 
and set down at the Lord's table, where he shall 
serve us with new wine, in the kingdom of God, his 
Father. 



This was written when we had eaten our last sup- 
per, as far as we know. Herewith I bid adieu to all 
my brethren and sisters. I and Martha, my sister 
in the Lord, salute you much with the peace of the 
Lord, for the last time all who are known to us or 
not, wherever they be. We rejoice in the Lord, we 
bid adieu till we meet above, in the New Jerusalem. 
Heb. 12:22. 

Read this last farewell to all who desire to hear it, 
before you send it away; and then send it to my sis- 
ter Betgen . 

Further, my dear child Betgen, I rejoice greatly 
that the Lord spared me so long, that I was made 
glad before my death through your letter, by which 
you have strengthened me. I pray the Lord to 
strengthen and confirm you with his Spirit, that you 
may go on thus, and follow that which is best, as 
you wrote to me. 

O my dear lambs, see that you do not spend your 
youth in vanity, or pride, or drinking, or gluttony, 
but in sobriety and humility in the fear of God, and 
diligence in every good work, that you may be 
clothed with the adornment of the saints, so that 
God may make you worthy through his grace, to 
enter in to the marriage of the Lamb, and that we 
may see you there with joy. Your father and I, 
and many others, have shown you the way. Take 
an example from the prophets and apostles, yea, 
Christ himself, who all went this way; and where the 
head has gone before, there the members must cer- 
tainly follow. 

Herewith I will commend you to the Lord, and 
to the word of his grace. This is my last farewell, 
my dear lambs ; always remember each other in 
love; diligently learn to read and write, and obey 
every one in that which is good . When your brother 
David and Tanneken come to you, greet one an- 
other with a friendly kiss of peace, in my name. 

Herewith I bid you adieu, my dear child Betgen; 
adieu, my dear children David and Tanneken ; 
adieu, all my dear brethren and sisters, and friends 
everywhere. 

Once more we say adieu; greet uncle and aunt 
much with the kissof peace, in my name. 

Written by me Soetgen van den Houte, your 
mother in bonds; written in haste (while trembling 
with cold), out of love for you all. Amen. 



JOOST JOOSTEN, BURNT AT VEER, IN ZEALAND, 
A. D. 1560. 

It occurred in the year 1560, that at Veer, in 
Zealand, there was apprehended a young brother 
named Joost Joosten, a native of Goes, a small town 
in Zealand, who was considerably versed in the 
Latin language. When he was a student of about 
fourteen years, it happened that King Philip was 
in Zealand, and that this Joost Joosten was singing 
choral in church, in the organ-loft, as is customary 
in papistic churches. The King was so delighted 
with the lad's singing, that he wanted to take him 
with him to Spain; on which account Joost kept 
himself concealed for six weeks, as he did not want 
to go away. Thus, he afterwards became converted 



626 



MARTYRS MIRROR. 



to the true faith, and, consequently, was baptized 
upon his faith, and thus led a Christian life. This 
the enemies of the truth could not endure: hence 
they apprehended him when he was eighteen years 
old. He had to suffer many assaults, and divers 
times attempts were made to draw him from the 
faith. He disputed with four inquisitors concerning 
many articles of faith; they made strenuous efforts 
to draw him over to their religion. When they 
could not move him with such means, they tortured 
him dreadfully, especially with instruments called 
iron teerlingen, which they thrust into his knees so 
that they came out again at the ankles. But all 
this he steadfastly endured with great patience, and 
faithfully kept the treasure which he had in an 
earthen vessel. Hence the children of Herod sen- 
tenced him to death by burning; which they exe- 
cuted on him on a Monday before Christmas. On 
his way to death he rejoiced greatly in the Lord, 
and sang yet as he was going into the hut of straw 
in which he was burnt, the last verse of the hymn 
composed by himself, which begins thus: "O Lord, 
thou art forever in my thoughts." He also wrote a 
confession of faith, of five sheets of paper, which, 
however, through course of time has been lost. 



KOOLAERT, THE COOPER, A. D. 



(5 6i 



At Honschote, in Flanders, there was appre- 
hended for the truth, in the year 1561, a brother 
named Koolaert the cooper, who, after freely con- 
fessing his faith, was taken to Wijnoxberge, and as 
he also there, notwithstanding the tortures inflicted 
upon him, would depart neither to the right nor to 
the left, he was sentenced to death, and burnt alive, 
about St. Martin's day, for the testimony of our 
Lord Jesus Christ. 



JOOS VERBEECK, A. D. 1561. 

On the 7th of June 1561 the Margrave of Ant- 
werp went out with a large retinue, well armed with 
sticks and staves, and they apprehended Joos Ver- 
beeck, a minister of the word of God and of his 
church. On the 9th he was examined; he confessed 
his faith very freely, as also his ministry; of which 
the Margrave and the lords made much sport. He 
was also very severely tortured ; but God kept his 
lips in everything, so that he inculpated no one. 
Although he was treated so unmercifully that a rope 
broke in two on his body, and that in four days he 
had to go to the rack twice, and was once scourged 
till his blood flowed, he bore all patiently; this, 
however, he greatly lamented, namely, that they 
had broken, or lamed by torturing, his right hand, 
and thus disabled him from writing. 

On the 20th day of the month he was brought 
into court, where the Bailiff asked him whether he 
was rebaptized. He answered : ' ' Ask me for my 
faith, which I confessed in prison before the lords 
and the Margrave. The Bailiff then asked him 
what he thought of infant baptism. He said: "I 
confessed that it is not of God, but a human insti- 



tution." The Bailiff asked again whether he was re- 
baptized, and said: "Say yes or no; for I know 
you will not lie; therefore, tell me the truth." He 
said: "I was baptized upon my faith, as Christ 
teaches." Matt. 28, Mark 16. 

Having confessed his faith, baptism and doctrine, 
he could not well say much more. The lords con- 
cluded his sentence, he, in the meantime saying to 
the people: ' ' Dear citizens, I have lived here eleven 
years, and no one can complain of me, since I have 
never wronged any one, and my life and doctrine 
agree with the word of God." "That is true," ex- 
claimed a brother: upon hearing which, the thief- 
catchers arose and searched for this brother, but 
did not find him. . 

Joos said: "O that I might publicly defend my- 
self against the priests who came to me in prison ; 
as Paul could do before Agrippa; but we are for- 
bidden to speak." Acts 26:2. 

Coming out of the court, he said: "He that de- 
livered Daniel out of the den of lions, will also pre- 
serve me; for what I suffer* is for the name of the 
Lord, and not for evil-doing." 

"That is true," cried a brother; and others cried: 
"Fight valiantly, dear brother." Joos boldly and 
cheerfully said: "Dear citizens, thus must all the 
children of God suffer; this way was trod by the 
saints of God, the prophets, and so many pious 
men." 

When he approached the little house, yea, stood 
before the door of the hut in which he was to offer 
up his burnt sacrifice, he cast his eyes up to heaven, 
saying: "O holy Father, assist thy servant in this 
extremity." The executioner's servant wanted to 
thrust a gag into his mouth, to prevent him from 
speaking; but he did nevertheless not keep silence, 
for he was heard to exclaim: "O Lord, thou Son 
of David, have compassion upon me." 

The executioner performed his task, trembling 
with fear. When the fire was kindled, Joos cried: 
' ' O heavenly Father, into thy hands I commit my 
spirit. O Lord of hosts, who didst separate me 
from my mother's womb, succor thy servant in this 
last extremity, since I suffer for thy name." Jere- 
miah 1:5; Gal. 1 : 15. Once more he cried : "O 
heavenly Father, into thy hands I commend my 
spirit." And with this, he quietly offered up a fiery 
sacrifice, for an example and pattern to us all. 



A BRIEF LETTER FROM JOOS VERBEECK, WRITTEN 
IN PRISON AT ANTWERP, TO HIS WIFE. 

Grace and mercy from God our heavenly Father, 
and our Lord Jesus Christ, be to my dear wife and 
sister in the Lord, for an affectionate greeting, all 
the days of your life, in the true earnestness of the 
Holy Ghost. Amen. 

I greet you and all my five children most affec- 
tionately. Bring them up in the nurture of the 
Lord, and behave yourself as becomes holy women, 
in order to teach the young women to be sober, to 
love their husbands, to be discreet, chaste, and 
obedient to their husbands; and firmly persevere 



MARTYRS MIRROR. 



62T 



in the same rule in which you stand. Eph .6:4; 
Tit. 2 : 2. 

May the Lord fit you for every good work that 
becomes your calling. Herewith I commend you 
to Almighty God, and to the word of his grace; 
may he grant that we may see each other in eternity. 

By me, Joos Verbeeck, your husband, and brother 
in the Lord; written at Antwerp in prison, — where 
I am confined for the testimony of Jesus Christ — 
with my left hand, with great trouble, as my right 
hand has been tortured lame. 

Greet all the friends, especially the ministers. 



JULIUS KLAMPHERER, A. D. 1561. 

In the year 1 56 1, brother Julius Klampherer, from 
Italy was imprisoned at Venice, for his faith and the 
divine truth. Again and again they arraigned and 
examined him, and disputed with him, to cause him 
to apostatize; but he always defended himself wisely. 
He was permitted to put in writing that which he 
discussed, concerning his faith, with the papistic 
commissaries appointed for this purpose, and thus 
to defend himself, and give an account of his faith 
in his own hand-writing. When he had done this, 
and steadfastly adhered to it, they finally sentenced 
him to be cast into the depth of the sea; whereupon 
he answered and said : ' ' This is nothing strange to 
me, for it was told me in the beginning of my con- 
version, that I must expect to die for the testimony 
of the truth ; but it does seem strange to me, that 
the lords of Venice concur in such a purpose, and 
do not consider or weigh, that at the last day they 
will have to give an account before God, for inno- 
cent blood." 

Thereupon they replied to him, that they did not 
ask him concerning this. And as they did not relish 
what he said, they did not allow him to say any- 
thing further, but hurriedly remanded him to prison. 

And being resolved to execute the sentence which 
they had pronounced, and to proceed with it, they, 
according to their custom, since he had been a 
priest, desecrated him, and then, in the dusk of an 
evening, under the pretense of leading him before 
the lord, took him out' and unexpectedly cast him 
into the depth of the sea, and drowned him. How- 
ever, he had expected nothing else; hence he was 
joyful, and constantly sang and praised God with 
a glad and valiant heart, until he obtained the crown 
of the pious martyrs and faithful witnesses of Jesus 
Christ. And though they drowned him secretly by 
night, yet it will be revealed at the great day of the 
Lord, and severely avenged. 



LAUVVERENS VAN DE WALLE, ANTONIS SCHOON- 

VELT, KALLEKEN STRINGS, AND MAEYKEN 

KOCX, A. D. 1561. 

In the year 1561 several brethren and sisters, after 
suffering much persecution, took up residence near 
Ypres in Flanders, at a place called ten Hoogen- 
siecken. Having left money, property, friends and 



kindred, to follow Christ, and live there in quietness, 
engaging in tape-weaving, in order to gain a living 
by their trade, they were spied out while they sat 
and worked together, and the inquisitor came to 
apprehend them . He was accompanied by a large 
force well provided with sticks, swords and ropes, 
and they arrived just at the time when Antonis, who 
had made them a visit, and had taken leave, stood 
at the door, ready to go. 

As they thus arrived with great noise, Stijntgen 
Potvliets (who was pregnant) ran out of the house 
first, and was apprehended. Karel N. also ran out 
at the door, and master Klaas (who was a great 
persecutor, and fellow helper of the inquisitor) pur- 
sued him, struck at him with a bare sword, and 
though Karel was wounded by it, yet he escaped. 
Maeyken Kocx (who was also pregnant) was at- 
tacked by the inquisitor, who held a naked sword in 
his hand, and as she cried aloud to him to spare 
her child, and he acted in a very bloodthirsty man- 
ner, he, like a madman, wounded himself. 

Lauwerens van de Walle, Antonis Schoonvelt, and 
Kalleken Strings were also apprehended, but Hen- 
drick N. made his escape. 

While they were being bound, they comforted 
one another much with the word of God, and when 
they were brought out of the house, they cheerfully 
spoke' to the neighbors, saying : "Can any on£ com- 
plain of us? It is for the name of Christ that this is 
inflicted upon us ; we need not be ashamed of it." 
Matt. 10 : 22; 1 Pet. 4 : 16. 

On their way to town, Kalleken commenced to 
sing a hymn. Then said master Klaas : ' ' The apos- 
tles did not sing, as you do ; nor do I want to 
dance; why then do you sing?" Antonis said : 
"Sister, do not fear these; just sing as much as 
you want to ; " and Lauwerens helped her sing. 
When they came into the city, there was a great 
concourse of people, and they made known the 
word of God by singing and speaking. Among other 
things, Lauwerens said : "That we are apprehended, 
is not on account of evil doing, but because we live 
according to the word of God. ' ' 

Kalleken Strings said : " Strait is the gate, and 
narrow is the way, which leadeth unto life (Matthew 
7 : 14); repair to it, do good and forsake evil, and 
fear not the rulers of this world, but buy Testaments, 
read therein the counsel of God, and follow it." 
They were then confined in the court of the prison, 
where they remained for several months and days, 
patient and of good cheer, waiting until they should 
offer up their sacrifice, and being visited and com- 
forted in the mean time by many brethren and 
sisters. They were also sometimes examined in 
regard to their faith, which they freely confessed, 
and from which no pain or suffering could induce 
them to depart. 

Finally, having suffered many tortures, on the 
rack as well as elsewhere, Lauwerens van de Walle, 
Antonis Schoonvelt, and Kalleken Strings, as they 
adhered valiantly and steadfastly to the truth, were 
delivered by the inquisitor into the hands of the 
secular authorities, to be dealt with according to the 
import of the royal decree, In delivering them, the 
inquisitor also, in the hearing of the ignorant people, 



628 



MARTYRS MIRROR. 



read severe charges (as he thought) against them, 
as, among other things, that they confessed the 
Pope of Rome to be the antichrist, ijohn 2: 18. 
That they held the Roman church to be the whore 
of Babylon. Rev. 17 : 5. That they pronounced the 
sacrament to be an abominable idol, etc. 

Thereupon Lauwerens commenced to say that he 
had not said or confessed this without a fuller ex- 
planation. He was instantly and savagely told to 
keep silence, but he said : ' ' Thieves and murderers 
are allowed to have some one who speaks for them ; 
but you have brought it about that neither a pro- 
curator nor an advocate may speak for us; hence 
we must speak for ourselves. ' ' 

Kalleken Strings also, who sat there with her 
head resting on her hand, exhausted from excessive 
torture, let her voice be heard boldly. 

On the testimony of the inquisitor, Lauwerens 
van de Walle and Antonis Schoonvelt were both sen- 
tenced by the authorities, to be publicly strangled 
and burnt at the stake, and to this end a scaffold 
with two stakes, as also wood and straw, was pre- 
pared in the market place. 

They were brought out with their arms tied to- 
gether, and coming to the place where they were to 
be offered, up, they fell down upon their knees, and 
prayed to God. When they had arisen, the execu- 
tioner asked their forgiveness for what he was about 
to do, and they kindly forgave him, according to 
the teaching of Christ. Matt. 6 : 14. 

Lauwerens said with a loud voice to the author- 
ities, that of a truth he would gladly forgive them 
and all who were guilty in the matter. He also 
boldly said, like the third of the Maccabean breth- 
ren : ' ' These limbs God from heaven gave ; there- 
fore I will willingly surrender them for his law's 
sake." 2 Mace. 7:11. As they went into the hut, 
both cried farewell to all the brethren and sisters 
scattered in many countries, cities and villages, and 
with this commending their spirits into the hands 
of God, they departed this world. 

In the month of October of the same year, also 
Kalleken Strings, a very fine and well-bred maiden, 
was delivered to the secular authorities. She was 
modest, fearless and steadfast, so that neither many 
fair promises of riches and money, or temporal pros- 
perity, nor pain or severe torments (though she was 
tortured to such an extent, that she was taken from 
the rack for dead), could in any wise draw her from 
her faith ; yea, even her mother, when she visited 
her in prison for this end, could not move her, nor 
accomplish her purpose, but hearing and seeing her 
daughter's steadfastness and kind treatment of her, 
she said : "My daughter is better than I am." 

Afterwards she was also sentenced to be strangled 
and burnt ; whereupon she said : ' ' You have now 
sentenced me to the fire, according to the Emperor's 
decree; fear the judgment of God, which he shall 
hold, to condemn you to eternal fire. 

When it was thought that Kalleken was about to 
be executed, a great multitude of people flocked to- 
gether from far and near, to see it. Seeing this, and 
fearing a disturbance, the authorities did not have 
her brought forth; only the executioner came out 
of the city hall, and said to the people, that she 



was dead already. Thus, the people went away, 
thinking that she had been privately beheaded. 

But early the next day, and unexpectedly, no 
scaffold having been erected, but other preparations 
made, she was brought into the market place, and 
when she had offered up her prayer to God, and 
commended her spirit into his hands, sentence was 
executed on her, and thus she departed this world, 
going with a burning lamp to meet her bridegroom. 
Matt". 25:1. 

. In the meantime, Stijntgen Potvliets, not contin- 
uing steadfast, was set at liberty; but Maeyken 
Kocx, who remained immovable, was retained and 
kept until she was delivered of her child, and was 
out of childbed, whereupon (though her heart clung 
dearly to her husband and children, yet loving God 
.above all, and, out of love to him, adhering to the 
truth known and accepted, esteeming this precious 
treasure of greater value than her own life) she was 
sentenced to be publicly strangled and burned at 
the stake, which was also executed. Commending 
her spirit into the hands of God, she joyfully de- 
parted this world, well knowing that she should 
inherit eternal joy, and be permitted to enter in 
with the five wise virgins, when the cry shall be 
made at midnight: "Behold, the bridegroom com- 
eth; go ye out to meet him." 



ORVEL, JAN AND PLEUNIS, A. D. I561. 

About this time Orvel, Jan and Pleun were sev- 
erally apprehended for the truth, at Cologne, and 
as they steadfastly confessed the truth, and could 
not be moved by any kind of torture or crafty 
seduction, but remained faithful, they were finally 
taken out on the Rhine, and drowned, having com- 
mended their souls into the hands of God, in the 
year 1561. 



FEANCHOYS VAN ELSTLANDT, A. D. 1561. 

A brother, Franchoys van Elstlandt, also called 
France van Meenene, a mason by trade, went from 
Meenene to Arien in French Flanders, to work at 
his trade there, and thus earn his living. There, on 
St. Denis' day, the ninth of October 1561, just as 
he was leading a horse to water for the master for 
whom he worked, he was apprehended, because he 
did no longer worship the priest' s idol, and when 
he, after many solicitations, threats, and much suf- 
fering, would not renounce his faith, he was finally, 
on the 2 1 st of October, burnt alive, as a witness of 
God. On this occasion, a monk shamelessly cried: 
'Go, thou accursed, from this into the eternal 
fire." But Franchoys bore it with patience, com- 
mitting vengeance unto God, who will judge right- 
eously in due time. 



JOHN SCHUT, A. D. 1561. 

In the year 1561 another valiant hero and soldier 
of Jesus Christ, named John Schut, fell into the 
hands of the tyrants and persecutors, for following 



MARTYRS MIRROR. 



629 



Christ, and living according to God's holy word, in I 
the city of Vreden, in Westphalia. There he suf- [ 
fered and, through the grace of God, endured, se- 
vere imprisonment and threats of death. When 
brought bound before the lords, to give an account | 
of his faith, he freely confessed the same, saying 
that he believed according to the word of God : 

i . They asked him concerning his baptism, and j 
what he held in regard to infant baptism. He re- 
plied that he was baptized upon his faith, as Christ 
his faithful Savior has commanded us in Mark 16, 
that baptism is to be given only to believers, and 
not to ignorant children, and that he had never read 
of infant baptism in the holy Scriptures, and that it 
could therefore by no means be proven with the 
word of God, but that baptism belonged only to 
those who had amended their sinful life. They an- 
grily asked him, whether he would not give up 
these views. He answered that it were by no means 
expedient for him, to forsake the word of God, and 
die an eternal death, but that he would rather suffer 
for the truth, though the pain should be as great { 
again . 

2. In regard to the Lord's Supper, he also thor- 
oughly confessed before them that it must be ob- 
served according to the institution of Christ, and 
that we must by it remember, with an humble heart, 
his bitter sufferings and innocent death, and how 
he shed his precious blood on the cross for us poor 
sinners . 

3. They all asked him with many words, whether 
Christ our Savior was not of Mary's flesh and blood. 
But as this point is a principle article of our Chris- 
tian faith, he likewise answered thoroughly 'upon it, 
saying that he had never read this assertion of* theirs 
in the word of God . He asked them : ' ' How could 
he be of the earth whom God the Father sent down 
from heaven? But he was conceived of the Holy 
Ghost by the pure virgin Mary, and became man 
through the effectual power of the Most High, so 
that the holy thing which was born of her is called 
the Son of the most high God, without partaking in 
the least or most of man's polluted or sinful flesh. 
But the Word, according to the testimony of John, 
became flesh or man, so that the glory of the only 
begotten Son of the Father was handled and seen . 
Thereby the promises of God concerning his pro- 
ceeding from the seed of David, are completely ful- 
filled in Christ, through whom we all who were lost 
have been redeemed and reconciled to God. 

4. They asked him concerning their magistracy, 
whether they were not of God. He replied : ' ' Yes, 
for the protection of the pious, and the punishment 
of evil-doers; they are ordained of God to rule their 
dominions in peace." 

. 5. They asked him what . he held in regard to 
marriage. He; replied that a man and a woman are 
united together in marriage, and that such union 
may not be dissolved, save on account of adultery; 
following herein the teaching of Christ, Matt. 19. 

6. They asked him concerning uproar and sedi- 
tion. But he answered that he did not approve of 
such evil things; but that he and his fellow -breth- 
ren, on the contrary, were taught to love their ene- 
mies, and to do good to them that do us evil, and 



persecute us. And that with truth nothing else 
should ever be heard of him and his fellow-brethren. 

7. They asked him who his captain was. He re- 
plied that it was Christ with his doctrine, who had 
called him in peace. And to this his faithful Savior, 
and his blessed doctrine he hoped to adhere, and to 
confirm it with his death and blood. 

Thereupon he was sentenced by these tyrants, 
and executed with the sword. The chief judge who 
had passed this sentence, riding by the body of John 
Schut, a few days after his execution, called out 
mockingly: "Schut, sing us a song;" for Schut had 
been cheerful in his tribulation, and sung much in 
prison and on his way to death. Upon this the 
judge was struck with apoplexy, and never spoke 
again, but died in a short time; which by many was 
looked upon as the vengeance and punishment of 
God upon him. 

Concerning this account, read his own hymn, in 
the old hymn book; it begins: " O Heer ick magh 
wel klagen. ' ' 



JAN, HENDRICK, BASTIAEN, HANS, MARIKEN VAN 

MEENEN, BEETKEN VAN BRUGH, AND LIJNT- 

GEN, THE 15TH OF AUGUST, A. D. 1561. 

A. D. 1 56 1, there were imprisoned at Antwerp in 
Brabant, for the testimony of Jesus, seven pious wit- 
nesses of the truth, named Jan, Hendrick, Bastiaen, 
Hans, Mariken van Meenen, Beetken van Brugh 
and Lijntgen. All these had the house of their faith 
built so firmly and immovably upon their head and 
corner-stone Christ Jesus, that neither the philoso- 
phy and crafty seduction, nor the tyranny and 
violence of the papists "could in any wise bring them 
to apostatize, but their faith was found much more 
precious than gold that perish eth, though it be'tried 
with fire (1 Pet. 1:7); so that they, on the 15th of 
August of said year, at said place, surrendered then- 
lives for the truth, and obtained the end of their 
faith, eternal salvation, through the grace of God, 
and are waiting now to receive, together with all the 
pious, the crown of everlasting glory, in eternity. 

Read, concerning this, the beautiful long hymn 
composed for the comforting of these prisoners, and 
dedicated to them, in the second hymn book. It 
begins : ' ' Lieve broeders wy groeten u met sangen. ' ' 



TWELVE CHRISTIANS AT BRUGES: ADRIAEN BRAEL, 

LUCAS HENDRICKS, MARIJN AMARE, NIKASEN 

AMARE, HANSKEN LISZ, ANDRIES DE MEULE- 

NAER, ANTHONIS KEUTE, HANSKEN PAR- 

MENTIER, JAN N. , JELIS O.UTERMAN, 

FRANCTJNTGEN MEULENAERS, MAEY- ■ 

KEN TRAMS, IN THE YEAR 1561. 

In the year 1561, on the evening before St. Mar- 
tin's day, some Christians were assembled together, 
at Bruges, in Flanders, who instructed one another 
with the word of the Lord, concerning the amend- 
ment of life. When the, lords learned of this, they 



630 



MARTYRS MIRROR. 



sent thither the servants of the Bailiff, who came 
running in, and cried: "Surrender, or we will run 
you through; and deliver up all your arms and 
books." They replied: " We are not a people who 
seek to avenge themselves; but we leave vengeance 
to God, who will avenge it in due time. They were 
then fettered, two and two together, and taken to 
prison; they walked on boldly, comforting one an- 
other with the word of God. Three escaped, 
namely, Rutsaert, and his wife, and one named 
Maeyken; but the others who were imprisoned were 
joyful. Francijntjen Meulenaers said to Maeyken: 
' ' Dear sister, let us remember that the kingdom of 
heaven is nigh, and let us be sincerely faithful to our 
bridegroom." 

Jelis and Hansken Parmentier each sang a hymn 
for joy. On St. Martin's day they were brought be- 
fore the lords, where they boldly confessed their 
faith, as also, that they had been baptized aright ac- 
cording to the command of Christ. 

These ten brethren and two sisters remained in 
prison for about thirty days, where they praised and 
thanked God, and prepared themselves to suffer for 
his name. During this time they were once more 
brought before the lords, where they again confessed 
their faith, and said that they would firmly adhere 
to it. 

Afterwards, on the ioth of December, six of them 
were offered up, namely, Adrian Brael, Lucas Hen- 
dricks, Marijn Amare, Nikasen Amare, Hansken 
Lisz, and Andries Meulenaer, who, boldly comfort- 
ing one another, said, among other things : ' ' Now 
the fight is fought, the course almost finished, the 
faith kept, and henceforth, as Paul says, the crown 
of life is prepared for us." i Tim. 4:7,8; Jas. 1:12. 

The following day, the nth of December, the 
other six were put to death, namely, Teunis Keute, 
Hansken Parmentier, Jan, Jelis Outerman, Francijnt- 
gen Meulenaers, Maeyken Trams, who also boldly 
and joyfully, with their lamps, and adorned with 
their wedding garments, went to meet their bride- 
groom, with such great love that for his sake they 
did not fear bitter death. Francijntgen called to one 
of her acquaintances, enjoining her cordially to greet 
the brethren and sisters in the Lord, and to tell 
them that she so gladly suffered for the name of the 
Lord, and would boldly fight, together with her 
bridegroom. 

Thus all these, the first as well as the last six, 
were strangled and burnt for the name of God and 
his truth. They are now at rest, and wait for the 
coming of our Lord, who will avenge their suffer- 
ings. 



and apprehended by these devouring wolves. He 
there had to undergo and endure many severe con- 
flicts with them, not on account of any crime, but 
only for living according to the word of God, from 
I which they by tyranny sought to draw him and 
I make him apostatize. But as he, as behooves an 
obedient follower of Jesus Christ, had yielded him- 
1 self under the voice of his only Shepherd, he fled 
1 from these strangers, and would not hear them. 
I On this account he was condemned to death by the 
j lords of this world, and was thus burnt at said place. 
1 In all this he, as a valiant soldier of Jesus Christ, 
armed himself with patience, and, through faith, 
steadfastly endured all these sufferings inflicted upon 
him. And as he herein was not ashamed of Christ 
and his truth but openly confessed him before lords 
and princes, and testified and confirmed it with his 
death and blood; therefore Christ, when he comes 
in the clouds of heaven, in the glory of his Father, 
j will not be ashamed of him, but confess him before 
j his Father, and set him on his right hand, and bid 
him with all the blessed to enter into the kingdom 
prepared for them from the beginning, that is, 
into the eternal glory of heaven. 



PIETER VAN MALDEGEM, PIETER VAN MALE, 

JACQUES BOSTIJN, AND LAUWERENS 

ALLAERTS, A. D. 1 562. 

In the year 1562, four brethren, named Pieter 
van M^ldegem, Pieter van Male, Jacques Bostijn, 
and Lauwerens Alberts, were apprehended at 
Ghent, in Flanders, because they no longer sought 
to follow the Roman church, but the command- 
ments of God. When they were examined, they 
freely confessed their faith, and valiantly contended 
for the truth, with the spiritual sword of the word of 
God; and as they in no wise could be moved there- 
from, they were sentenced to death, and had to tes- 
tify with their blood to the name of Christ. They 
now rest under the altar, and wait until the number 
of their brethren be fulfilled, that they may be re- 
warded, and vengeance taken on their enemies. 



JAN HULLE, AT VPRES, A. D. 1 561. 

As it is found that the wolf will generally follow 
his innate ravenous nature,- and therefore the sheep 
can make no firm compact with him, but stand in 
constant danger of being devoured by him, so it 
appeared in the year 1561 in the city of Ypres, in 
Flanders, where a godfearing lamb of Jesus Christ, 
namely, an old man named Jan Hulle, was seized 



i VIJNTGEN, GOUDEKEN, AND JANNEKEN DE JONK- 

HEER, BETGEN VAN MALDEGEM, AND 

SIJNTGEN VAN GELDER, A. D. 1 562. 

In the same year there were also apprehended at 
' Ghent three sisters, namely Vijntgen, Goudeken, 
and Janneken de Jonkheer, and two others, namely, 
Betgen van Maldegem, and Sijntgen van Gelder. 
All five freely confessed their faith, and undauntedly 
i adhered to it unto death — which they had to suffer 
for it — and firmly clung to the love of their bride- 
groom Jesus Christ. Hence they shall also, when 
the cry is made at midnight, go to meet him with 
their burning lamps, and with oil in their adorned 
vessels, and shall, as ready virgins, go in with him 
to the marriage of the Lamb. 



MARTYRS MIRROR. 



631 



GULJAME VAN DALE, A. D. 1 562. 

Shortly after, also an imprisoned brother named 
Guljame van Dale, who adhered so firmly to the 
truth and love of God that he feared no pain, suffer- 
ing, fire or sword, had, for following Christ (whom 
he thanked that he had made them worthy for it), 
to taste bitter death, at Ghent. Hence Christ shall 
exalt him, and give him to inherit his eternal king- 
dom of heaven full of imperishable joy. 



JELIS STRINGS, WITH PIETER AND JELIS POTVLIET, 
A. D. 1562. 

Jelis Strings, a thoughtful young single man, and 
a man named Pieter Potvliet, with his brother Jelis 
Potvliet, a young man, all three natives of Tielt, in 
Flanders, having come to the knowledge of the di- 
vine truth, and joined the church of God, finally, 
after suffering much persecution, took up residence 
at Wervijck, where they supported themselves by 
tape weaving. Thus it happened about the middle 
of the summer of the year 1562, that one night the 
inquisitor came with many servants, surrounded 
the house, entered the same, and apprehended these 
three brethren. 

When daylight came, they were put into a wagon, 
securely bound, the inquisitor and his company rid- 
ing alongside on horseback. They were thus taken 
through Meenen to Kortrijck, a distance of about 
three hours walking, where they remained in con- 
finement for three months, very closely guarded, 
and had many discussions in reference to the faith, 
with the inquisitor and other ecclesiastics ; but they 
valiantly and steadfastly adhered to the truth known 
and accepted. Hence, the inquisitor and the lord 
of Everbeke (in whose dominion they had been ap- 
prehended), and a great company on horseback 
and on foot, took these pious witnesses of the truth, 
in a wagon, back the same way, to Werwijck, 
where, in the market place, called the Steen- 
acker, an enclosure had been prepared, together 
with stakes and wood, to burn them. But as it had 
rained excessively, while they were on the way be- 
tween Meenen and Werwijck, so that the wood and 
straw, prepared for the purpose, had become very 
wet, and as the Bailiff also was averse to cause 
them to be burnt, all three were sentenced to be be- 
headed. 

First Jelis Strings was brought forth, who, as he 
was going to death, said, among other things : ' ' Be- 
cause I believe that Jesus is the Christ, the Son of 
the living God, born of the Virgin. Mary, I must 
die. ' ' Thereupon a monk, who walked at his side, 
instantly said : "You lie." Jelis further said, con- 
cluding his remark : ' ' And because I believe that 
the Pope is the antichrist." Finally, kneeling down, 
he said with a trembling voice : " O heavenly 
Father, into thy hands I commend my spirit. A 
few moments more, and the executioner had dis- 
patched him, and covered the dead body with wood, 
that the others who were to follow should not see it 
lie there. 



Pieter Potvliet was next brought forth, who, on 
his way to death, said : "It has been so before for 
the name of the Lord. ' ' He also quoted, in confir- 
mation of his faith, from Eph. 4:5, that there is one 
Lord, one faith, one baptism, etc. And having 
kneeled down, he also exclaimed: "O heavenly 
Father, into thy hands I commend my spirit." 
The executioner soon wielded his sword, dealing 
him five strokes, on shoulder, head and neck, be- 
fore he finished his work on him; whereupon he 
covered the dead body, as he had done the others. 

Jelis Potvliet (still young in years) was the third 
one brought forth, who, as he was going to death, 
quoted, among other things, the words of Christ : 
"Fear not them that kill the body," etc. And 
kneeling down, he also said : " O heavenly Father, 
into thy hands I commend my spirit ' ' — but before 
he had fully uttered the last word, his head was off. 
Their bodies were placed upon wheels, between 
Werwijck and Meenen, but soon after secretly 
taken down and buried by some ol their fellow be- 
lievers. 

Of Jelis Strings two letters are still extant, which 
he wrote while in prison at Kortrijck, and which we 
have added here for the gratification of the Christian 
reader. 



THE FIRST LETTER OF JELIS STRINGS. 

Grace, mercy and peace from God our heavenly 
Father and the Lord Jesus Christ, the Son of the 
Father in truth and in love. May he strengthen and 
confirm you people, who now have to suffer perse- 
cution for a little while, and may he grant you to be 
strengthened with might in the inner man, and that 
Jesus Christ may dwell in your hearts by faith, and 
you be rooted and grounded in love, so that you 
may be able to comprehend with all the saints of 
God, the height, and depth, and length and breadth 
of his mercy, and to rightly walk and remain im- 
movable therein unto the end of your life; this we 
wish you all who love the Lord, for a cordial greet- 
ing, dear brethren and sisters in the Lord. 

Further, after all greetings, be pleased to know 
that we are tolerably well yet, the Lord be praised 
forever for his grace. Pray the Lord for us that he 
will order it according to his will. We are of pretty 
good courage, the Lord be praised. 

Further, I earnestly pray you, that you will 
rightly instruct the simple in the faith, concerning 
all things, and frequently speak of these things in 
the exhortation, for there is great need of it. They 
greatly torment those that are imprisoned, when 
they perceive that they are weak, yea, as much 
again as them that are sure of their faith. And you 
that are weak take it well to heart, and be not 
ashamed to ask questions for the benefit of your 
souls, until you have a good understanding, before 
it comes to the test. Take this warning to heart, 
for it is such a blessed assurance, if one is sure of 
his faith. For Sirach says : "A man whose heart 
is established is like a house which is firmly bound 
and nailed together ; it feareth not though a storm 
arise." Sir. 22:16. Thus, dear friends, Jet us also 



G32 



MARTYRS MIRROR. 



build upon Christ Jesus; this must be the founda- 
tion, namely, his word; for Christ himself says: He 
that heareth my word, and doeth it, I will show 
whom he is like ; He is like a man who proceeded 
to build his house; but he digged deep, and laid the 
foundation upon the rock : though floods and rains 
come against it, it remaineth standing, for it is 
founded upon the rock. But he that heareth my 
word, and doeth it not, is like unto a foolish man 
that buildeth his house upon the sand : when the 
'floods come, or the winds blow, it falleth, and great 
is the fall of it. Matt. 7 : 24 — 27. Observe friends, 
he says: great is the fall of it. Hence, dear friends, 
dig deep, which, according to my understanding, 
means, to examine and take well to heart, so that 
we may not be found fools; for James admonishes 
us to be doers of the word, and not hearers only, 
deceiving our own selves. For if any^ be a hearer 
of the word, and not a doer, he is like unto a man 
beholding his natural face in a glass : for he behold- 
eth himself, and goeth his way, and straightway 
forgetteth what manner of man he was. But whoso 
examineth himself in the law of God, and is a doer 
of the word, and not a hearer only, this man shall 
be blessed. Jas. 1:22 — 25, Yea, Christ Jesus says 
himself: Blessed are they that hear the word of 
God, and keep it. Luke 1 1 : 28. John also, admon- 
ishes us : Blessed are they that hear the words of 
the prophets, and keep those things which are written 
therein. 

Behold, dear friends, if we hear his word, and 
keep it well in our hearts, we are entitled to all 
these promises of blessedness ; for it is the true food 
of the soul, by which all Christians must be fed, if 
they are to live; for Christ says that man lives not 
by bread alone, but by every word that proceeds 
out of the mouth of God. Matt. 4:4. Yea, as the 
prophet Jeremiah says, in the 15th chapter, verse 
16: Lord, thy word sustains me, since I have ob- 
tained it; and thy word is the comfort and joy of my 
heart. Solomon, also, says : Every word of God is 
pure, and they are a shield unto them that put their 
trust therein. Prov. 30: 5. Therefore, dear friends, 
let us always put our trust in God's word; it will not 
deceive us; for John says: These sayings of God are 
true ; heaven and earth shall pass away, but the 
words^ of God shall not pass away. Rev. 19:9. O 
dear friends, let us heed it well, for it is what will 
judge us in the last day; for Christ says: I shall not 
judge you; but the word that I have spoken, the 
same shall judge you in the last day. John 12: 48. 
O dear friends, if it is that which will judge us, then 
we must well examine, and constantly prove our- 
ourselves, whether our life accords with the word of 
God; and carefully view ourselves in it as in a mir- 
ror, whether there is nothing condemnable in us; 
and if we find aught in us that is unclean, then let us 
do according to the counsel of the prophet, who 
says: "Wash ye, make you clean; put away the 
evil of your doings from before mine eyes; cease to 
do evil, learn to do well; seek judgment; relieve the 
oppressed, judge the fatherless, plead for the widow. 
Come now, and let us reason together, saith the 
Lord : though your sins be as scarlet, they shall be 
as white a.s snow; though they be red like crimson, 



they shall be as wool." He says: " If ye be willing 
and obedient, ye shall eat the good of the land: But if 
ye refuse and rebel, ye shall be devoured with the 
sword: for the mouth of the Lord hath spoken it." 
Is. 1: 1 6- — 20. 

Dear brethren and sisters, let us not be diso- 
bedient, nor murmur against God, like Israel, 
who were rejected for it. 1 Cor. 10: 10. If we have 
heard his voice to-day, let us not harden our hearts, 
but let us take care that we do not forsake the 
promise of entering into his rest, and that none of 
us be found to remain without; for we have been suf- 
ficiently admonished and invited, as was also Israel ; 
but the word preached them did not profit them ; 
because they did not firmly believe it. Hebrews 
3:7, 6; 4:2. But let us have a steadfast faith, like 
Joshua and Caleb had, who feared neither the great 
stature of the Canaanites, nor the strength of their 
cities, though their walls reached up to heaven. 
Num. 13:30. Mark, their walls were high, and the 
inhabitants of the land were like giants ; they were 
only grasshoppers in their sight. But Caleb and 
Joshua trusted in God, and said: God is with us; 
their defense is taken from them ; we shall devour 
them like bread. Num. 14:9. And by their faith 
they overcame everything, and entered into the 
promised land. Joshua 3:17. 

Thus, dear friends, also our enemies are great, 
strong and numerous ; but if we have a faith like 
Caleb and Joshua, so that we do not see our own 
strength, but go out from ourselves, and rely upon 
Him with the whole heart, then we shall come off 
conquerors ; for David says : ' ' Commit thy way 
unto the Lord; trust also in him; and he shall bring 
it to pass. Ps. 37:5. Solomon, too, says: "Trust 
in the Lord with all thine heart; and lean not unto 
thine own understanding. In all thy ways acknowl- 
edge him, and he shall direct thy paths." Proverbs 
3:5, 6. Yea, Paul, also, says: "Let your conver- 
sation be without covetousness ; and be content with 
such things as ye have: for he hath said, I will never 
leave thee, nor forsake thee. So that we may boldly 
say, The Lord is my helper, and I will not fear what 
man will do unto me." Heb. 13 : 5, 6; Deut. 31 : 6. 
Yea, David says: "The Lord is my shepherd; 
I shall not want. He maketh me to lie down in 
green pastures; he leadeth me beside the still waters. 
He restoreth my soul: he leadeth me in the paths 
of righteousness for his name's sake. Yea, though 
I walk through the valley of the -shadow of death, 
I will fear no evil; for thou art with me; thy rod 
and thy staff they comfort me." Ps. 23 : 1 — 4. 

O dear friends, where do we find such a God in 
Babylon? he says: When thou passest through the 
waters, I will be with thee; and through the rivers, 
they shall not overflow thee ; when thou walkest 
through, the fire, thou shalt not be burned; neither 
shall the flame kindle- upon thee. Yea, he .says : 
The mountains shall depart, and the hills be re- 
moved; but my kindness shall not depart from[thee, 
neither shall the covenant of my peace be removed, 
saith the Lord that hath mercy on thee. Isa. 43 : 2; 
54 : 10. Brethren and sisters, if we have such a^God, 
who helps thus in time of need, who are we, that 
\vc should be afraid of men, and of the children of 



MARTYRS MIRROR. 



633 



men that must perish like grass. Isa. 51 : 12. Yea, 
Christ himself said : Fear not them that kill the 
body ; but fear him that hath power to cast soul 
and body into damnation. Matt. 10 : 28. Behold, 
friends, though the sufferings of Christ abound in 
us, so our consolation also aboundeth by Christ. 
2 Cor. 1 : 5. Therefore, let us sincerely humble our- 
selves and keep his commandments, and pray before 
him with tears, that he will show us mercy accord- 
ing to his pleasure, so that, as we now have to 
mourn on account of their pride, we may rejoice 
after this distress, because we do not follow the sins 
of our fathers, who forsook their God, and went 
after strange gods, wherefore the Lord delivered 
them into the hands of their enemies. 1 Pet. 1:6; 
Deut. 32:16. Therefore, dear brethren who are 
elders, comfort the people with your words, and 
admonish them to remember that our fathers were 
tried in many ways, and had to overcome manifold 
temptations, in order that they might be proved 
whether they served God with their hearts. Thus, 
Isaac, Jacob and Moses remained steadfast, and had 
to overcome much affliction ; but the others, who 
would not accept affliction, but impatiently mur- 
mured against God, were destroyed by the destroyer 
and by serpents. But let us remember that we are 
chastised of God, to make us better, and not for 
our destruction, and that the punishment is far less 
than our sins. For whom the Lord loveth he chas- 
teneth, and scourgeth every son whom he receiveth. 
But if ye be without chastisement, whereof all are 
partakers, then are ye bastards, and not sons. He- 
brews 12:6, 8. Hence, dear friends, let us be patient 
in this tribulation for a little while; for the sufferings 
of this present time are not worthy to be compared 
With the glory which shall be revealed in us. Ro- 
mans 8 : 18. But the God of all grace stablish, 
strengthen and settle us all, this I wish you all for 
a greeting. 1 Pet. 5 : 10. 

I, Peter, greet you much, and earnestly desire 
that you would see to my wife; she hopes to do her 
best, she told me. We ask you to pray for us, that 
we may finish our course to the praise of God and 
the salvation of our souls. We also enjoin you, that 
if Pauwels has not moved, he would better do so; 
we advise it for the best. We would write more ex- 
plicitly, but we fear that the letter might fall into 
wrong hands. I, Pieter Potvliet, greet you much, 
and give you a testament. Continue steadfast and 
immovable in the work of the Lord; see that your 
labor be not in vain. I commend you to God. 

By me, Jelis Strings. 



THE SECOND LETTER OF JELIS STRINGS. 

Grace, mercy and peace from God the heavenly 
Father and the Lord Jesus Christ, the Son of the 
Father, in truth and in love. May he stablish, 
strengthen and settle you who have to suffer for 
a little while for Christ's sake; and may he grant 
you, according to the riches of his glory and power, 
to be strengthened with might in the inner man, 
and that Christ may dwell in your hearts by faith, 
a nd you be rooted and grounded in love, so that 



you may all be bound together with the bond of 
love, and thus, through the uniting of the Holy 
Spirit, and obedience to the Lord, according to the 
Gospel, be built up together harmoniously a holy 
temple and city of God; this I wish you all who 
love the Lord, for a cordial greeting, dear brethren 
and sisters in the Lord. 

Further, after all greeting, I hope to write a little 
again concerning the disputation we had with our 
adversaries, though it is not very much; for when 
we were apprehended, we resolved among ourselves, 
not to dispute, unless we might all come together, 
which was also observed, so that they should have 
nothing to lie behind our back, and that if they 
should hear a word more from one than from an- 
other they might not confuse the simple. On ac- 
count of this they were much incensed, and said 
that they all depended on me. They often came to 
dispute; but we would not, unless we might all 
come together, and in the market place. This 
angered them much, and they said: "Where was 
it ever seen that a disputation was held in the 
market-place? you people want to introduce new 
doctrines." Finally, we consented that we would 
dispute in prison, provided we might all come to- 
gether; but they would not have it otherwise than 
each separately, and this we would not do. Thus 
they came twice or three times, and we had some 
conversation with them each time, in order that 
they might not say that we refused to hear them. 
Our conversation was about the three persons, and 
the incarnation. The first question he put to me 
was whether I did not believe that if men believed 
in Christ Jesus, and henceforth forsook all evil they 
would be saved. I said: "Yes; all who believe that 
Jesus Christ is the Son of God, who died for us, 
and through this faith show obedience to the Gospel, 
shall be saved." "Well then," said they, "if they 
believe that children may be baptized, they will be 
saved, according to your own words. I said: "My 
lord, it seems to me, that you are like the scribes; 
they sought to censure Christ by subtlety, and it 
appears to me that you do the same." Matt. 22: 15. 
"Yes," said he; "Christ knew how to answer the 
scribes, and so will you, if you have the Spirit of 
Christ." I said: "If they show obedience to the 
Gospel, they will not baptize children, nor cause 
them to be baptized; for it is not instituted or com- 
manded of God, to baptize children; but you people 
have planted it, and whatever men have planted 
shall be rooted up of God, and thus it will go with 
your infant baptism." Matt. 15:13. He forthwith 
said that the Anabaptists believe that Christ brought 
his flesh from heaven. I said that it was a lie; "are 
you not ashamed (I said) to sit here and lie in. this 
manner. in my presence?" He said: "What you 
believe, I know not; but others believe thus." I said 
that it was a lie; "I have never heard," I said, ' 'of 
any that held such a faith ; yet I have had more 
intercourse with them than you have; are you not 
ashamed to sit here and lie thus in my presence?" 
Then he became very boastful; three or four other 
priests and the Bailiff were also sitting there, and 
they said; "Jells, talk decently." I said: "Then 



634 



MARTYRS MIRROR. 



do not lie so. " I spoke loudly, that my comrades 
should hear it. 

He then asked : ' ' What is your faith, then ? ' ' 
' ' I believe with all the apostles, that he is the Son 
of God, as Peter confessed" (Matt. 16 : 16 ; John 
20; 6:69), visible and invisible; that the Word by 
which all things were made became flesh in Mary, 
through the power of the Most High." He asked 
whether the Word became flesh like Lot's wife be- 
came a pillar of salt, or the water, wine. I said : 
"No." He asked: "How then?" I said: "It be- 
came man, and it continued to be the Word; that 
is, the Word which was invisible became visible; 
that which was impalpable became palpable; that 
which was impassible became passible." He said: 
"Was the Word not God?" I replied: " It is God 
and man." "Did God die?" he said. I replied: 
"He died according to his humanity, as Peter says: 
"put to death according to the flesh, but quickened 
according to the spirit." 1 Pet. 3:18. 

I then asked him, how he confessed the unity. 
He confessed three persons and one God. I asked 
whether the Holy Ghost were a person. He said : 
"Yes." I said: "When Mary was greeted by the 
angel, that she should conceive, and she did not 
know how this should come to pass, as she had 
never known a man, the angel said : The Holy 
Ghost shall come upon thee. Luke 1 : 26. Now, it 
the Holy Ghost is a person, then one person con- 
ceived another. And in the Acts of the Apostles it is 
written that when the apostles received the Holy 
Ghost, he sat upon each of them. Acts 2 : 3. But a 
person can sit only upon one man. And in the first 
chapter (v. 7) of the Book of Wisdom it is written 
that the Spirit of the Lord filleth the world. To 
what person would you compare him ? ' ' He did 
not know what to say. He then said: "I do not 
consider them persons such as Pieter, Klaes and 
Jan .' ' I said : "To whom then do you compare 
them ? ' ' They then exchanged a few words in Latin, 
and said : ' ' We only call them persons : did you 
think that we considered them three humam be- 
ings?" I said: "Yes." He said : "If you have 
taught men so, you must confess that you have 
slandered us, and that you are a false teacher." 
I said : "I am no teacher ; I have enough to do to 
teach myself. ' ' I added : ' ' You call them persons ; 
are they not such? why then do you call them three 
persons." He said: "It amounts to the same 
thing." I said : "It does not ; a person is a human 
being, and you certainly cannot compare them to 
human beings. ' ' Then he said ; ' 'God the Father is 
not the Son ; the Son is not the Father ; the Holy 
Ghost is neither the Father nor the Son. And these 
are three ; the one is what the other is not, and 
though they are three, yet are thev but one God." 
I said: "This is also my faith, and in accordance 
with it I know but one person, that is Jesus Christ, 
who was visible and palpable; but the others I do 
not know what to compare them to. On this point 
we agreed, and he let go his persons. He then 
asked again whether God had died. I said : "You 
have sat here and acknowledged to me that you do 
not consider the Word to be the Father, nor the 
Father to be the Word, though they, according to 



the Godhead, are one God ; but you regard them 
as three witnesses ; and two of these witnesses did 
not become man, but the Word, by which all things 
were made, became flesh, as John says in the first 
chapter [of his gospel]. Although this Word became 
man, it therefore does not cease to be one God with 
the Father ; else it could not be God and man." 

Then he said: "Jelis, you err." And they ad- 
duced Rom. 1:3; in their Testament where it read : 
"Who became of the seed of David according to 
the flesh, is declared to be the Son of God with 
power, according to the Spirit. ' ' I said that in ren- 
dering it became they had mistranslated the word ; 
that it ought to read : born of the seed of David. 
"Go," I said, "and examine the Testaments which 
you had printed thirty or thirty-six years ago; see 
whether in them it reads thus. I have read it there- 
in : born, as it ought to be; but you have now 
caused it to be altered thus, to deceive the simple 
hearts." This made them very angry. I then said : 
' ' Say it as it ought to be : born; for a woman can 
certainly not make a child." Then he said: "Be- 
came or assumed is the same thing ; as it is written : 
' He took not on him (the nature of) angels, but he 
took on him the seed of Abraham." Heb. 2 : 16. I 
said : ' ' This also is changed ; it ought to read : He 
receiveth not angels ; but he receiveth the seed of 
Abraham as his children ; and believers are counted 
for the seed (Rom. 9: 8); for Paul says (1 Cor. 11:8), 
that the man is not of the woman, but the woman 
of the man." They said : "This is spoken of Adam 
and Eve." I said : "Here God has plainly shown 
that the man is not of the woman, but the woman 
of the man, which is in direct opposition to your 
belief. Paul speaks still more fully on generation ; 
for he says : 'As the woman is of the man, even so 
is the man also by the woman ; but all things of 
God.' v. 12. This certainly has reference to gen- 
eration, for Adam was not by Eve." He said that it 
had to be understood so. I said : "I do not under- 
stand it so." We had many more words yet con- 
cerning the promises ; but I have not the space to 
write it. 

All these words I had with the parish priest of St. 
Martins, a very crafty customer, craftier than any 
one I ever heard ; all the others are as nothing com- 
pared to him. Written in haste, in the dark, with 
ink made of coals ; bear patiently with it. The day 
before we were delivered to the secular lords, we 
were brought before the Dean of Ronse. He asked 
us whether we had come to a determination. I said : 
"I am always determined to eschew evil, and to do 
that which is good, as far as I know." There were 
three or four Judges present, and the under-bailiff. 
He said it was great arrogance that I pretended 
to be wiser than all the world ; there were Ambrose 
and Augustine, and other holy men : and they un- 
derstood it so. I said : " I do not pretend to know 
anything ; but I know the faith to be the truth, and 
herein I want to abide." Farewell; I commend 
you to God. 

Your weak brother in the Lord. 

Jelis Strings, 



MARTYRS MIRROR. 



635 



HEYNDRICK EEMKENS, A. D. 1562. 

In the year 1562 there was apprehended at 
Utrecht, for the testimony of our dear Lord Jesus 
Christ, a brother named Heyndrick Eemkens, a 
tailor, who, after all solicitations and pains suffered, 
finally received word that he was to die, at which he 
rejoiced that he should also have the privilege of 
being a witness for the name ol the Lord. This 
message was brought him by the pastor of the Buer- 
church and a Franciscan monk named Friar Jan 
van Herentals, who in a few words informed him 
of it, and then left him. He said to friar Jan: "You 
need not come again to-morrow, for I do not 
need you." In the morning he was brought out 
from his prison into another room, where he had 
many words with the monk, who forthwith con- 
demned him. Thereupon he replied: "Judge not, 
and ye shall not be judged." Luke 6:37. The 
monk said : ' ' You confessed that you did not be- 
lieve that Christ assumed flesh from Mary." He 
replied: "I have said it once in my confession; 
shall I tell you again?" and he referred him to 
John 1. 

The monk then asked him whether he would 
not confess to him. He answered: "I have con- 
fessed to God." The monk said: "Have you lived 
to be so old without ever confessing?" "No," 
said he, "I have indeed confessed to men ; but God 
knows I heartily regret that I submitted so long to 
your confession." The monk then asked him 
whether he did not want to hear a mass. He re- 
plied: "I have read so many, that I loathe the 
mass; and even though I do not want to have it, 
yet if you want to read it, nevertheless, how can I 
prevent it? Hence, if you want to do it, do so, but 
not on my account; for Ido not wish it." Then the 
monk asked him whether he would not have the 
sacrament; but he said: "No, but if I could par- 
take of the Lord's Supper, as instituted and com- 
manded by the Lord, and observed by the apostles 
and their churches, this I should heartily desire, 
and thank the Lord for it, but your deception I do 
not want." Upon this the monk again damned him 
two or three times. 

The thief-takers then came, and wanted to give 
him something to drink, but he refused it Then 
came one of the jailer's daughters, a wanton girl, and 
wanted to put it into his mouth with a spoon, as 
they were sitting and drinking with the thief-takers, I 
but Heyndrick said to her: " I have certainly told 
you that I do not want it; hence, let me in peace, if 
it is possible. ' ' Thereupon one of the thief-takers 
said: "Do you want to go out of this world on an 
empty stomach?" He said to him: "I thirst for 
the true wine, of which I shortly hope to drink." 
But the monk said: " God does not put new wine 
into old bottles." But he said to the monk: "Be- 
cause I have become renewed, therefore you hate 
me, ' ' Much more was said yet, which has been for- 
forgotten, since he himself could not write. This 
was written by one who was present when Heyn- 
drick spoke with the monk . Though he was not a 
brother or fellow member with Heyndrick in the 
church, yet his friendly disposition prompted him 



to write down what he remembered of it, just as he 
saw and heard it, for the remembrance of all lovers 
of the truth; and the following was seen and heard 
not only by him, but also by all the citizens gener- 
ally, who can with him testify to it. 

When Heyndrick had ascended the scaffold, he 
began to speak much to the people, saying, among 
other things: "Good citizens, repent, and believe 
only the Gospel and not the traditions of men." 

When they led him to the lords, to hear his sen- 
tence, he again turned his face to the citizens and 
said that all the practices observed were only human 
traditions, and that whoever would not follow them 
had to be the reproach and offscouring of all men, 
yea, must thus suffer death. Matt. 15:6; 1 Corin- 
thians 4:13. 

The sentence having been read, many of the peo- 
ple, who pitied him, and did not wish to see him die, 
went away. But Heyndrick Eemkens fell upon his 
knees and face, on the scaffold, to pour out his earn- 
est prayer before the Lord. When the executioner 
saw him fall down, he drew his cloak from his shoul- 
ders, and pulled him up by his shirt, so that he 
could not finish his prayer. 

Heyndrick then said to the people: " Dear citi- 
zens, repent, for it is more than time. Live accord- 
ing to God's commandments and the words of the 
holy Gospel. And he called again with a loud 
voice: "This is the narrow way, and the strait 
gate;" and named the chapters where it was writ- 
ten, and many other Scriptures having the same 
bearing. He then stepped of his own accord, with a 
glad heart, upon the bench where he was to be 
strangled and burnt, and said again : ' ' This is the 
strait gate, press through it; through this pressed 
the men of God, for he that fights steadfastly unto 
the end shall be saved; of this I have no doubt." 
With great courage he put his body and neck to 
the stake, and said again with a joyful heart: "Dear 
citizens, repent; believe the Gospel and not men; 
for this is the narrow way which a Christian must 
walk." The executioner then took a chain, putting 
it around his body, and fastened a little bag of gun- 
powder to his neck, so that it hung over his breast. 
Heyndrick spoke boldly to the very last, but his 
words could not be understood very well, for the 
executioner took a cord, laid it around his neck, 
and twisted it tightly. Heyndrick closed his eyes, 
just as though he had fallen into a swoon, and he 
was not seen to move any more, save that he cast 
up his eyes to heaven once more, and then immedi- 
ately lost consciousness. Thereupon the executioner 
drew away the bench from under his feet, and. seiz- 
ing a fork, thrust the same into a bundle of straw 
and held the latter to a pot with fire standing on the 
scaffold, until it caught fire, whereupon he applied 
it to.the gunpowder. The blaze'flashed up to his eyes 
but did not burn his hair. He lifted up his hands to 
heaven once more, after which he showed no further 
sign of life. 

Thus did Heyndrick Eemkens offer up his sacri- 
fice, as a valiant witness of the Lord, on the 10th of 
June 1562, about between 10 and 11 o'clock, A. M. 



636 



MARTYRS MIRROR. 



GEORGE FRIESEN, A CABINET-MAKER, AND WILL- 
IAM VAN KEPPEL, A. D. 1562. 

This George Friesen, a cabinet-maker, and Will- 
iam van Keppel, formerly a mass priest, were both 
apprehended at Cologne, A. D. 1562, for the evan- 
gelical truth. When William was sought and found 
he willingly went with his captors, who first took 
him into a tower of the city, where, however, he did 
not remain long, since they removed him into the 
count's dungeon, whither those were taken who were 
condemned to death. In this dungeon he found said 
George Friesen, who was his brother in the Lord, 
and also a prisoner, and whose company was a 
great comfort to him. 

Manifold were the nets, spread and the snares laid, 
to catch their souls; but the principal ado and 
clamor was about infant baptism, which their ad- 
versaries claimed to be right; but as they could not 
prove it by the word of God, they employed human 
wisdom, but to God be the praise, with this they 
could not move these men. Now the lords en- 
treated them, now they severely threatened them 
with torture and death; but the prisoners rejoiced in 
it. The others said things sweet and things bitter, 
but this could not move the prisoners, for through 
the help of the Lord their hearts stood firm as a 
wall. 

The count offered to give George money, and his 
servant-maid to wife, if he would renounce his faith. 
But George would adhere to the truth and said to 
the count: " Your servant-maid, riches, or money 
cannot take me to God, but I have chosen some- 
thing better, for which I hope to strive." There 
also came to William a subtle individual, who made 
him fair promises and said that he would take him 
to England, who would soon have drawn the net of 
delusion over his head if the Lord had not succored 
and preserved him. 

When the last hour arrived that they were to be 
prepared for the offering, for which they greatly 
longed, they were both brought out of prison — the 
count's dungeon — to the house of the count, into a 
hall, at one o'clock in the night. There much arro- 
gant and scornful language was used against them, 
and they were much tormented, to which George 
said nothing, William, also, answering but little. 
This continued half the night, till break of day or 
twilight, when the two prisoners were hurriedly 
taken to the Rhine, where they were to be drowned. 

When George saw how hurriedly they were taken 
to the Rhine in the early morning, he called to the 
count, saying: "Sir count, what becomes of the 
promise you made us? for you said that you should 
put us to death in broad daylight." But no one 
paid attention to these words, but they were hurried 
to the place where they were to be put to death, 
namely the Rhine. And thus were fulfilled the 
words of David, Where he says: "They have privily 
slain the upright." Ps. 11:2. May the Lord for- 
give them, for they know not what they do. 

When they were taken out on the water, in a 
boat, William divested himself of his clothes, and 
laid his hands upon his feet, to be bound thus; for 
he thought that he was to be drowned and get 



home first. But this was not to be his fate; they 
made him put his clothes on again, and told him 
that he should wait. 

And thus George was compelled to be the first 
one, to be made ready for an offering. When he 
was ready for death, he took brotherly leave from 
William, and they kissed each other with a holy 
kiss of love. Then George was thrown over-board, 
and drowned in the Rhine, thus testifying with his 
death that he was a partaker of Christ's sufferings, 
to receive at his hands, through grace, the crown 
upon mount Sion, and rejoice forever with him. 
2 Esd. 2:43. 

After George was drowned, the executioner said 
to William: "Put on your clothes; I will take you 
to the shore, and there behead you." William, 
through the grace of God, was willing and ready 
for it, and said: ' ' You may do with me whatever 
God wills and permits. ' ' 

When they came on shore, they set William at 
liberty. The executioner said to him : " Go your 
way. ' ' Whether they did this because William had 
been a priest, and they would have had to desecrate 
him, before putting him to death, and whether they 
therefore rather released him, than go to such trouble 
is not known. 



AN ADMONITION WHICH GEORGE FRIESEN SENT 
FROM PRISON. 

I proclaim unto you, O men, one and all, a new 
message and glad tidings, through the word of the 
Lord, which is, that you shall turn from your sinful 
life to God that your sins may be forgiven; cleanse 
your hearts, and forsake the world and its false show 
to which it lends so beautiful an aspect. 

Behold, I proclaim unto you much joy, which I 
experience, as Christ the Son of God promised, say- 
ing: "I will not leave you comfortless." Those 
who trust in me, them will I help bear their sorrow, 
and deliver them out of all distress. For he himself 
bound up our putrefying wounds, and healed them, 
which none other could do. Luke 10:34. He 
healed us without merit on our part; when we were 
yet enemies, he washed us with clean water, and 
sent us the Comforter, the Holy Ghost — as the 
faithful gracious Savior Christ promised — who shall 
bring to our remembrance all that we have heard . 
Rom. 5:10; Ezek. 36:25; John 14:16. If we firmly 
abide in him, and bring forth good fruits, he will 
give us a mouth and wisdom, as his divine word 
says, if we diligently live according to his will; 
yea, such a mouth he will give us, that none 
of the wise of this world, who are yet in sin, and 
fail of the truth, shall be able to contradict us. 
Luke 21: 15. . .- .... 

I daily find that, as the raging waves of the sea, 
driven by fierce winds, cast up their mire and dirt, 
and cannot rest, so it is also with these; if there were 
anything good in them, it would come to light. Isa- 
iah 57:20. Now, even as the flowers of the field 
drop off, so it goes with those who consider too 
late; for the grass withereth, and the flower fadeth ; 
but the word of God abideth forever, Is. 40:8, 



J 



MARTYRS MIRROR. 



6S7 



I find still another matter which concerns me 
greatly, namely, that so many shall knock and 9ay : 
Lord, open unto us, and let us enter in also; to 
whom the Lord shall say: I know you not; and 
that it will avail them nothing to say: Did we not 
believe that thou art the true God, and that he 
whom thou anointedst, and whom the Jews mocked 
is thy Child? Luke 13:25, If they persist in their 
evil deeds, anguish shall come upon them, so that 
they shall cry, woe, woe, upon all the priests of 
Baal who have deceived them here, and who now 
sit in Moses' seat, persecute Christ, and honor Baal, 
saying: Do according to our words, and not after 
our works; by which they show that they do not 
walk aright. Matt. 23:2. O generation of vipers, 
who hath made you believe that you shall escape 
the wrath of God and the damnation of hell ? Can 
the Lord not say to them : If you were so wise as to 
know me, why then did you not seek me by follow- 
ing the kingdom of my Father. Therefore, depart 
from me, all ye hypocrites, to the devil and his an- 
gels, into the lake of fire, and eternal damnation. 
Matt. 7:23. But you, brethren and sisters, who are 
called to the marriage supper of the Lamb (Reve- 
lation 19:9), make yourselves sincerely ready in 
these latter times, for the marriage supper; and do 
not suffer yourselves to be deprived of the food that 
is set before you, lest you perish with hunger; cling 
firmly to Jesus Christ; see that you lose not those 
things which you have wrought; and let no one 
lead you astray on this earth, nor be afraid of the 
princes of this world ; for when they shall appear be- 
fore the face of Christ, they will all be put to shame. 
2 John 8; Matt. 24:4; 10:28. 

Betake yourselves now to the Lord, for now is the 
right time; and let not the world confound you, lest 
you be deceived. Watch, you that are on the ocean, 
lest you perish; believe in the Lord with all your 
heart, and you will weather the tempest. May the 
King of kings, to whom all things are known, up- 
hold us with his mighty hand, that we may on 
account of no adversity depart from him, but may 
faithfully adhere to his word even unto death. 
Hereby I will gladly resign my life at this time, and 
enter this narrow way through Christ; by his help I 
will gladly bear his yoke, and in this yoke alone 
pull my plow. O God, that I might be so fortunate 
as to see the work begun in me brought to such a 
happy end, to the salvation of my soul and to thy 
glory, and this solely through thy power — richer or 
more highly exalted as a mortal I could not become! 
I should praise and magnify thee for it through 
Christ thy Son. Dear brethren and sisters, I have 
written this in my severe imprisonment, and give it 
to you for an admonition. I George Friesen have 
composed this in the night, while others slept; I 
hope that daylight will soon shine brightly. O Lord 
that thou wouldest speedily come to me in prison, 
deliver me from my chains, and free me from my 
bonds, and protect me from the wicked — O then I 
should stand well before thee ! My brethren, if 
you would rejoice in the spirit, and herein un- 
derstand me thoroughly, then beware of sin, and 
you will see clearly. And if you would spirit- 



ually understand the divine law, go the Lord, 
and he will help you in it. 



MARTIJNTGEN AELMEERS, 



[ 5 6; 



In the year 1562 there was apprehended at Hon- 
schote, in Flanders, a young girl named Martijnt- 
gen Helmeers, of Steenwijcke, because she had 
been baptized upon her faith, and ordered her walk 
and conversation according to the doctrine of the 
Gospel of pur Lord Jesus Christ. 

After great steadfastness she was sentenced to 
death, and burnt, and thus offered up to God an 
acceptable, living sacrifice, and escaped the torment 
of eternal fire. 



NIKASEN VAN AELMEERS, A. D. 1562. 

The same year, Nikasen Aelmeers, the brother 
of the aforementioned Martijntgen, was apprehended 
for the faith and the divine truth, at Bruges in Flan- 
ders, and when no pain or torture could draw him 
from his faith, he was condemned and burnt, as a 
true witness of our Lord Jesus Christ. 



KAREL VAN DEN VELDE, WITH PROENTGEN HIS 

WIFE, FRANCHOYS DE SWARTE, WITH KLAES- 

KEN HIS WIFE, JASPER THE SHOEMAKER, 

CHARLO DE WAEL, AND MARTIJNE 

AMARE, IN THE YEAR 1562. 

In the year 1562, there were apprehended at 
Honschote in Flanders, for the testimony of the 
truth, seven persons, namely, Karel van den Velde, 
of Ghent, with Proentgen his wife, Franchoys de 
Swarte, of Belle, with Klaesken his wife, Jasper the 
shoemaker, Charlo, a lad, and Martijntgen Amare, 
a young maiden, all of whom steadfastly adhered to 
the truth and the word of God. Five of them, 
namely, the four male persons and the girl, were 
very soon after their apprehension burnt for their 
faith; but the two women, sisters, were sometime 
afterwards secretly drowned in a tub. One of the 
women, when she saw that they intended to put her 
to death secretly, complained of it, since she would 
have preferred publicly to testify to the truth with 
her death; whereupon her sister said: "It is all 
the same, for God sees it; he will reward us, and 
avenge our wrongs." 2 Chron. 16:9; Rev. 6:10. 

Thus they all passed through the conflict as val- 
iant heroes, and obtained leave to eat of the tree of 
life, which is in the midst of the paradise of God. 
Rev. 2:7. 



JAN GRENDEI-, A. D. 1562. 

In the year 1562, a man named Jan Grendel, 
from Kortrijck, in Flanders, came from Oudewater 
to Goes, and was the same evening on which he 
arrived in town apprehended by bailiff Yijtwijck, 



638 



MARTYRS MIRROR. 



who, upon having taken him to his house, inter- 
rogated him concerning his faith, of which he 
made open confession, whereupon he was put in 
prison, where he lay for about a year. Bailiff Vijt- 
wijck having, for maladministration, been deposed 
from his bailiwick, another named Floris Schaeck, 
stepped into this office, and under the latter, Jan, 
after many solicitations and sufferings, was publicly 
burnt, or put to death, in the market place, for his 
faith, in Lent of the year 1562. 



FRANCIS VAN DER SACH AND ANTHONY WELSCH, 
A. D. 1562. 

In the year 1562 brother Francis von der Sach, a 
native of Rovigo in Italy, and minister of the word 
of God (still on trial) and one who had been sent 
with him, named Anthony Welsch, were appre- 
hended at Capo d' Istria, about one hundred Italian 
miles from Venice, as they were about to return to 
the church in Germany, accompanied by a large 
number of people, who, however, were not taken 
along, but suffered to go. Francis was ironed on 
his feet like a malefactor, and they were separately 
confined. There at Capo d' Istria they tempted and 
assailed them in a satanic manner, as they are ac- 
customed to do at such times, and they employed 
all their might to entrap them into their snares, in 
order to cause them to stumble, and to make them 
despond and apostatize from God; especially was 
Francis severely assailed ; but they valiantly resisted 
it all. Having been heard and examined at Capo 
d' Istria concerning everything, they were left in 
confinement yet for three days, ironed hand and 
foot, and then sent to Venice. On this voyage they 
lay still for three days and nights, on account of the 
tempestuous sea, in the meantime comforting each 
other, and admonishing one another to constancy 
or steadfastness, so that it seemed as though they 
scarcely felt the pains resulting from the iron fetters 
and from other causes, which nevertheless hurt 
them greatly day and night. 

Arriving at Venice the first day of September of 
said year, they were immediately separately con- 
fined in the dark dungeons of the chief senators, 
where they lay for a whole month, when they were 
brought before three Venetian secular, and also sev- 
eral so-called spiritual, lords, who sat there in great 
pomp, most magnificently arrayed, and they asked 
brother Francis, whether he still adhered to the 
belief which he had indicated to the examiners and 
lords who had examined him at Capo d' Istria in 
regard to his doings, and whether he still held it to 
be the truth. He said to them: "I hold it to be the 
truth, and it is the truth." 

They then asked him whether he believed all that 
the holy, Catholic, apostolical, Christian church 
believes. He replied: "As far as the faith is con- 
cerned, I believe every article of the apostolical 
Christian faith." They then asked him also con- 
cerning baptism, the sacrament, confession, and 
many other things ; but when he thoroughly an- 
swered everything, they urged him very hard, be- 
rating him most severely, and then remanded him 



to prison. They also examined brother Anthony, 
who likewise made a good confession of faith to 
them. 

Shortly after, they examined Francis again, es- 
pecially in regard to infant baptism, but did not 
accomplish their purpose. After this, they had them 
brought before them several times yet, and argued 
with them. They also sent monks to them, who 
when they replied to their questions, continually 
called them heretics and gainsayers of so many 
councils, and said that if they would not desist, 
they should have to die, and with this they had 
them taken back to prison. 

Soon after the lords again sent a monk, an in- 
quisitor, to them, who was to speak with them con- 
cerning the faith. He first asked them whether 
they belonged to the transmontane church. Francis 
replied: "Yes." Thereupon the monk said: "This 
is the first error;" and asked whether he had also 
broken bread with them . Francis answering in the 
affirmative, the monk said: "This also is an error." 
And thus he spoke with regard to everything; no 
matter what they answered, the monk always said 
that they were heretics and deceivers. 

The monk also said: "Tell me, who is the head 
of the church?" Francis replied: "Christ." The 
monk said: "This, too, is an error." Then Francis 
said : ' ' You call us heretics, but you yourself are a 
heretic, and not we, for Christ is certainly the head 
of his church." But the monk said: "The Pope is 
the head here on earth." Francis said: "A body 
with two heads is a hideous thing." Thereupon 
the monk again began to call him a heretic, and to 
admonish to him to desist. But brother Francis 
told him that he could not desist before he should 
have proved this to him by the holy Scriptures. 
The monk said: "We are not bound to prove this 
to you by the Scriptures. ' ' They were then taken 
back to prison, where Francis put his confession 
and defense in writing, and delivered it. 

After this, they lay in prison for a long time yet, 
in all about two years, always steadfastly continuing, 
in many disputations, in the truth confessed, which 
they had accepted, and were then sentenced to 
death, and, in the year 1564, cast into the sea, at 
Venice, and drowned. But the sea will have to give 
up her dead at the judgment day of the Lord, when 
such murderers of the pious will be dearly requited, 
and will see with great terror, how heinous an of- 
fense against God it is, thus to touch his believers. 
See Zech. 2:8; Acts 9:5. 



JAN DE SWARTE, KLAESKEN HIS WIFE, KXAES, 
CHRISTIAN, HANS AND MAHIEU, HIS FOUR SONS; 
PERCEVAL VAN DEN BERGE, JAN MAES, PIE- 
TER THE SHOEMAKER, HENDRICK AERTS, 
THE HATTER, JANNEKEN CABILJAUS HIS 
WIFE, KALLEKEN STEENS, AND HER- 
MAN, IN THE YEAR, A. D. 1 563. 

Jan de Swarte, a very good hearted man, of Nip- 
kerke, with his wife and adult children, came to the 



MARTYRS MIRROR. 



639 



knowledge of the truth, and united with the church 
of God. Afterwards he was chosen and ordained a 
minister of the church, in which ministry he, accord- 
ing to his ability, and in simplicity, so conducted 
himself (not only in the deaconship, by caring for 
the poor, but also, according to his gift received 
from God, in dispensing the word of the exhorta- 
tion) , that he endeared himself to all that knew him. 
i Cor. 12:4; 2 Tim. 2:15. 

And as the Apostle Paul foretold, that all that 
will live godly in Jesus Christ shall suffer persecu- 
tion, so he also met with it, on which account he 
resided in various towns and villages of Flanders, as 
in Honschote, Rijssel, Wervick, Meenen, and finally 
at Halewijn, supporting himself mostly with tape- 
weaving. With his wages he was very benevolent 
and liberal to the poor, not only to those of the 
household of faith, but to all in general (2 Cor. 8:1; 
Gal. 6: 10), by which especially he left behind him a 
good name, to the praise and glory of God, as also 
by hospitality, as taught in the Scriptures (Romans 
12: 13), in which he was not negligent, since it ap- 
peared that when he was apprehended, there lodged 
with him a brother from Doornick, named Perceval 
van den Berge, a native of Zwevegem, and another, 
who had come from Honschote, whose name was 
Jan Maes. 

At that time there resided at Halewijn various 
other godfearing brethren and sisters, which being 
greatly envied by N., the priest of the castle, he be- 
trayed them into the hands of the Dean of Ronse, 
the inquisitor in Flanders, who, on a Saturday 
night, the 7th of March, 1563, quietly came thither 
with a great number of servants, from Rijssel, sur- 
rounded several houses, entered them, and appre- 
hended the aforementioned Jan de Swarte, with 
Klaesken his wife and four sons, namely, Klaes, 
Christian, Hans, and Mahieu (who was only about 
sixteen years old), and also Perceval van den Berge, 
and Jan Maes, already mentioned. Besides these he 
also apprehended one Pieter the shoemaker, with 
Jacomijntgen his wife, which latter did not remain 
steadfast. Also, one Heyndrick Aerts the hatter, 
with Janneken Cabiljaus his wife, and another sister, 
Kalleken Steens, the wife of a brother whose name 
was Augustijn. 

When Jan de Swarte was apprehended, his two 
younger sons were not present, but came in the 
meantime. When they came to the house the 
neighbors warned them, that those who appre- 
hended their father and mother were in the house. 
The one said to the other : " Do not let us flee, but 
let us die with father and mother." In the meantime 
Jan de Swarte was led out of the house a prisoner, 
and seeing his sons, he said to them : ' ' Children, 
do you want to go along to the New Jerusalem?" 
They replied : "Yes, father;" and were thus led 
captive with them. 

The inquisitor brought them all prisoners to Rijs- 
sel, and there had them very closely confined in the 
castle. Jan was put into a hole by himself, which 
was called the ' ' Paradise, ' ' and was so small that he 
could neither stand upright in it, nor lie down full 
length. 



It happened one day that divers brethren and sis- 
ters, prompted by love and compassion, had come 
from without the city, and were standing over 
against the castle, calling to the prisoners over the 
fortification, for their consolation, that among them 
there was one brother named Herman, who being 
noticed by one of the beadles of the town, who came 
out secretly, was also apprehended. 

After an imprisonment of ten days, the inquisitor 
delivered these prisoners into the hands of the secu- 
lar authorities, who first took out Jan de Swarte with 
his son Klaes, Pieter, the shoemaker, Hendrick 
Aerts, the hatter, Percival van den Berg, and Jan 
Maes, all six of whom, because they valiantly and 
steadfastly adhered to the divine truth, they sen- 
tenced to death, and took them in a wagon to the 
market place, where stood the scaffold, provided 
with earth and stakes. There they were taken up 
one after another, and two and two fastened to a 
stake. 

As they were going to death, the clock struck. 
John asked what time it was. He was told that it 
was four o'clock. He consoled himself with this, 
saying: "At five o'clock we hope to be in our 
lodging or resting place." His son Klaes, said : 
"We have to die for the reason that we believe 
that Jesus Christ, the Son of the eternal God, is 
from heaven and not of the earth. ' ' 

Pieter was gagged, to prevent him from speaking. 
When they stood at the stakes, wood and straw 
were placed around them, to which fire was then 
set, and they were thus burnt alive to ashes. 

A few days afterwards also Klaesken, the wife of 
Jan de Swarte, with her three sons, and Herman, 
because they adhered immovably to the love of 
God, were all five sentenced to death by the authori- 
ties, and also burned alive to ashes, persevering 
unto the end as valiant witnesses of Christ. 

Almost a year after this, after very long imprison- 
ment, Janneken Cabiljaus and Kalleken Steens, 
were sentenced to death, placed alive into the fire, 
and burnt to ashes, as valiant and steadfast wit- 
nesses of the divine truth. 

It also came to pass that the priest of the castle, 
N. , who had so spitefully betrayed these dear friends 
of God, was very sorely punished by God; for such 
putrefaction entered his flesh, that it fell of piecemeal, 
or was cut off from time to time, from his body, no 
physicians being able to cure the disease. Thus it 
happened on one occasion, a large piece of putrid 
flesh having- dropped, or been cut off from his body, 
that the same was eaten by a dog, while he beheld 
it with his own eyes. How he must have felt on 
this occasion, it is easy to imagine, especially when 
viewing it as the fulfillment of a curse said to have 
been pronounced upon him . " That he should yet 
with his own eyes see the dogs eat his flesh. ' ' 

It also happened that while the priest was lying 
sick, a man came to visit him, who, when the for- 
mer complained to him of his great misery, remarked 
to him : " It is the coals from the fire at Rijssel " — 
namely, from the burning of the friends mentioned 
above;— which did not please the priest very much; 
but he had to bear this taunt as well as the punish- 
ment sent him from God. And in this way he at 



640 



MARTYRS MIRROR. 



last died most miserably, even as we read that in 
former times it happened to Antiochus and Herod. 
2 Mace. 9:9; Acts 12:23. 



DIRK LAMBERTS, CHRISTIAN VAN WETTEREN, 
AND ANTONIJN DE WALE, A. D. 1 563. 

At Ghent in Flanders there were apprehended, 
for the faith, three brethren, namely, Dirk Lamberts, 
Christian van Wetteren, and Antonijn de Wale, who. 
contended valiantly and heroically for their faith and 
the truth, from which they would not depart for 
any temptation, pain or suffering, so that they were 
finally sentenced to death. First Dirk Lamberts, 
and shortly afterwards the other two, had to follow 
Christ by entering through death into life; therefore 
they shall be clothed in fine linen with all the elect 
of God, and receive palms into their hands, and the 
crown of life upon their heads. 



JOOS JANS PUT TO DEATH, A. D. 1563. 

The same year a brother named Joos Jans was 
apprehended at Somerdijck, for living according to 
the truth, and was immediately taken to Zierickzee, 
where he suffered much examination and hardship, 
but suffered himself nevertheless in no wise to be 
moved or turned away from the word of God and 
the love of Christ, so that he was finally sentenced 
to death and beheaded, thus valiantly testifying with 
his blood to the truth. 

Note. — The repeatedly mentioned decree of 
Emperor Charles V., enacted in the year 1550, 
and confirmed by Philip II., King of Spain, A. D. 
1556 (for which year we have circumstantially 
shown the same), as also, A. D. 1560, was at this 
time, namely, A. D. 1564, renewed and established 
the third time, for the annihilation and destruction 
of the innocent and defenseless Christian believers, 
as may be seen in the large book of decrees of 
Ghent, and cited by William I., Prince of Orange, 
in his defense against his adversaries, edition 1569, 
page 165, etc. 

Thereupon followed no small persecution, as may 
may be seen from the history of the following mar- 
tyrs. 



PIETER VAN OOSTHOVE, A. D. 1 564. 

Pieter Floriss, called of Oosthove, a native of 
Nipkerke in Flanders, was apprehended for the 
divine truth, at Armentiers, A. D. 1564, and, 
through many solicitations and sufferings, was pre- 
vailed upon to apostatize from his faith, induced by 
the promise that he should not die, and be released. 
But when again in his prison, and coming to him- 
self, he reflected how greatly he had suffered himself 
to be deceived, for though he should escape tem- 
poral death for a little while, he should therefor 
have to taste eternal death. This produced in him 
such an agonizing sorrow, that he, like Peter, betook 
himself with earnest supplication to Almighty God, 
and besought him with scalding tears for forgiveness 
for the great offense he had committed, and for a 
more steadfast mind than he had shown before. 
His prayer was not left unheard, for when he was 
brought before the authorities again, he utterly re- 
nounced his apostasy, and thenceforth boldly con- 
fessed his faith, and steadfastly adhered to it, so 
that he was finally sentenced to death, to which he 
went with glad constancy, and was thus strangled, 
and burnt. 



STEVEN DE GRAET, AND SIJNTGEN, A. D. 1 564. 

In the year 1564 there was apprehended at Ghent 
in Flanders, for the truth, a brother named Steven 
de Graet, with Sijntgen, his aged mother. They 
were both well confirmed in the faith, and continued 
in it amidst all solicitations and sufferings, even unto 
death, which they, for the name of Christ, had to 
suffer publicly; hence they shall also openly praise 
the Lord, in the throne of heaven, and help sing the 
glad new song, in honor of the Lamb, and of him 
that sitteth upon the throne. Rev. 14: 3. 



DANIEL KALVAERT, BURNED, A. D. 1564. 

Daniel Kalvaert, a native of Thielt, in Flanders, 
was apprehended, A. D. 1564, at Armentiers, for 
the testimony of the truth, and thence taken to Rijs- 
sel, but after being subjected to some solicitations j 
and torture, he was brought back to Armentiers, 1 
escorted by forty beadles, and there sentenced by 
the authorities, to be burnt alive to ashes; which of- 
fering he boldly brought, after which his ashes were | 
thrown into the river Leye. 



FIERIJNTGEN KETELS, LEENTGEN HER MOTHER, 

WITH PIERIJNTGEN AND MARIJNTGEN VAN 

MALE, IN THE YEAR A. D. 1564. 

In the same year four sisters of Christ were appre- 
hended at Ghent, namely, Pierijntgen Ketels, with 
Leentgen her mother, and two sisters, Pierijntgen 
and Marijntgen van Male. These did not counsel 
with flesh and blood, but with God, who was able 
to strengthen them, for whose name they, after 
many assaults and unwavering steadfastness, had to 
lay down their lives in the monastery of St. Peter, 
without the city of Ghent. Therefore they shall be 
crowned by the Young Man upon Mount Sion, and 
be joyfully received by their bridgegroom. 2 Esdras 
2:46; Matt. 25:10. 



PIETER VAN DER MEULEN, A. D. 1 564. 

Shortly afterwards, also one brother Pieter van der 
Meulen contended so valiantly, at Ghent, for his 
faith in Christ, that, with firm faith and confidence 
in God, he withstood all who sought to turn him 
away from it, even unto death, so that he departed 



MARTYRS MIRROR. 



641 



this world, and went with Christ into peace and rest, 
to help judge at the last day those who judged him 
here. Luke 23 :43 s 1 Cor. 6 : 2; Matt. 7 : 2. 



MAEYKEN BOOSERS BURNT TO ASHES FOR THE 

TESTIMONY OF JESUS CHRIST, IN THE CITY 

OF DOORNICK, THE l8TH OF SEP- 

. TEMBER, A. D. 1 564. 

A confession and letter of consolation of Maeyken 

Boosers, imprisoned at Doornick, where she 

sealed her faith with her death. 

The eternal, unfathomable grace of God, and the 
power of the Holy Ghost, be with you all, my be- 
loved friends and brethren. I let you know that I 
am well according to the flesh ; but according to the 
spirit I might be better, for I find weakness in me; 
but my hope is fixed upon God, who strengthens 
the feeble, and comforts the afflicted. My heart 
constantly longs to be fit in his sight, that I might 
finish to his praise that which he has commenced in 
me. Therefore I pray you, my beloved brethren, 
not to forget me, even as I well perceive that you 
do not, for which I thank you very much, and hope 
that the Lord will preserve you in his holy truth. 
I further inform you that the lords wanted to know 
of me, who were baptized with me, and whether 
none were in the city, and what were their names 
and surnames. I said : "What I do not know I 
cannot tell." But it was all of no avail. They or- 
dered the executioner to strip me. I felt very much 
ashamed, and I pleasantly entreated them to believe 
me ; but it was of no avail. I then said : ' ' Your 
will be done," and undressed myself, they led me 
to the rack and bound me to draw and rack me. 
The commissary said that I should name them. I 
told him that I could not do it : whereupon they 
loosed me, without my having named any one, for 
which God on high be praised. However of Pieter 
and George they had knowledge already; hence I 
had to name them too, but their surnames I did not 
know. Herewith I will commend you to the Lord, 
and to the word of his gaace. May the Lord keep 
us all in one faith to the end of our lives. Amen. 

Another letter from Maeyken Boosers to her parents. 

I greet you from my inmost heart, my beloved 
father and my much beloved mother, with all that 
are in your house. Please know that I am well and 
unchanged in purpose, the Lord be praised forever, 
as I trust through the goodness of God it is also 
with you. Further, I thank you heartily for the 
kind greeting you wrote me, on account of which I 
greatly rejoiced, learning your feelings and affection 
for me; and for remembrance' sake I will write you 
something about my imprisonment. 

In the first place the commissary asked me how 
old I was when I was baptized. I replied : ' ' About 
twenty-three or four years." They asked me why 
I had it done. I said : "Because God had com- 
manded it." They asked me whether I did not 
know that I had been baptized previously. I said : 



"I know nothing of it; neither has God com- 
manded it." They asked me whether I did not 
have sponsors. I replied: "It may be; — they may 
have died. ' ' They then said that they should send 
me learned men. I said : "You ought to be wise 
enough to talk with me;" but no, they would send 
learned men. They then sent the parish priest of 
Our lady's church, who came and asked me why I 
had not been in his church so long, and that he had 
not known of me. I told him that I had quietly kept 
at home. They asked me where my church was. I 
answered : ' ' My church is not known to you ; for 
if you knew her, you would not let her in peace 
very long. ' ' 

We had many words about baptism. I said that 
Christ sent out his apostles into all the world, and 
that they first taught all nations to observe all 
things whatsoever he had commanded them, bap- 
tizing them in the name of the Father, of the Son, 
and of the Holy Ghost. Infants cannot learn ; but 
he that believeth and is baptized shall be saved. 
Then they said that the apostles had baptized whole 
households. I said : "Yes, then they rejoiced that 
they were become believers in God ; this children 
cannot do. Acts 16 : 34. Christ called the children 
to him and said that to such belonged the kingdom 
of heaven, but he did not command that they 
should be baptized." They then brought forward 
Adam's sin, saying that they were born in it. I re- 
plied that Christ had died for them. I asked them 
whether they meant to remove sin by baptism ; 
since infants can have no sin, therefore they cannot 
die unto sin, and rise through baptism into a new 
life. Then the lords said : ' ' Your doctrine is : He 
that believeth and is baptized shall be saved, is it 
not?" I said : "Yes." They then asked whether 
Christ was not of Mary's flesh. I said that Mary 
had conceived him of the Holy Ghost, even as the 
angel said to her : ' ' The Holy Ghost shall come 
upon thee, and the power of the Highest shall over- 
shadow thee : therefore also that holy thing which 
shall be born of thee shall be called the Son of 
God." Luke 1 : 35. They asked once more whether 
he did not assume flesh from her, since he had not 
brought it from above. I replied that I believed 
the testimony of John, where he says : "The Word 
became flesh, and dwelt among us." John 1 : 14. 
They asked whether I did not believe that he is 
Mary's son according to the flesh, and the Son 
of God according to the spirit. I replied that he 
was God's own begotten and only begotten Son, 
without beginning of days, nor end of life, and was 
now at the last born of Mary, through the power 
of the Holy Ghost. Heb. 7:3. Hence he is not 
of the earth, earthy, like Adam, nor will he return 
to earth [dust] ; for he is the Lord from heaven . 
1 Cor. 15 : 47. Now if he had flesh of our flesh, he 
would have to see corruption, for God said : "Dust 
thou art, and unto dust shalt thou return" ; but 
this was not spoken of Adam alone, but of all his 
descendants. Gen. 3:19. 

They then asked me whether I did not believe 
that in the sacrament there were Christ's flesh and 
blood. I said: "No; he is ascended, and sits on 
the right hand of God his Father. ' ' They then asked 



642 



MARTYRS MIRROR. 



me whether I would not believe that all the saints 
are in heaven. I said: "What I have not read I 
cannot answer ; but this much I have, read ; The 
souls of the righteous are in the hand of God, and 
the torment of death shall not touch them." Wis- 
dom 3:1. To this they did not say much, but asked 
what I held with regard to Mary. I replied that she 
was a pure and holy vessel, and blessed above all 
women, since she was worthy to conceive and give 
birth to the Son of God. 

They asked whether I did not confess that there 
is a purgatory. I said : "I find two ways on record, 
the one very broad and leading to damnation, the 
other very narrow and leading to eternal life." They 
also asked what I held in regard to the Pope. I 
said: "The Pope I do not know; but if this is his 
doctrine, which is observed here, I hold him to be 
like his doctrine." Much more was spoken, but I 
only write this to while away time. Farewell. 

Another letter from Maeyken Boosers, to the 
brethren. 

My dearest and much beloved brethren in the 
Lord, I let you know that my heart is of good cheer 
and courage, the Lord be forever praised, for he 
preserves us by his right hand, and delivers us out 
of the midst of our enemies, for without him I would 
be lost, since they, both spirituals and seculars, come 
to assail me in manifold ways, as could be seen this 
Sunday, when Mr. Massaert, with a judge and a 
secular, a learned man, held me to be the vilest sect 
that ever was under heaven . But when I told them 
my faith, I moved them all to tears, so that they 
could scarcely speak, and ultimately left me in a 
friendly manner. 

No more for the present, except that I commend 
you to the Lord; may he constantly keep and pre- 
serve you in his holy truth. I hope it will soon be 
over with me; for I desire nothing so much, than 
that I might please the Lord, and die a blessed 
death. Amen. 

A testament from Maeyken Boosers to her children. 
A heartfelt and affectionate greeting to you, my 
beloved children. Give ear to your mother, who 
is now in bonds for the truth; for it has pleased 
God, that all who will live godly must suffer perse- 
cution. Hence I am well satisfied and of good cheer, 
that the servant must follow his lord. His blessed 
will be done with me; if it had been his pleasure, 
he would have prevented these bonds. My dear 
children, it has been so from the beginning, that 
the righteous must suffer, and that the unrighteous 
always prevail. But their day shall soon come, that 
they will lament and cry out in their distress: 
' ' Mountains, fall on us, and hills, cover us from the 
face of the Lord." Luke 23 : 30. Alas! when the 
righteous shall shine forth as the sun, and the un- 
godly shall go into eternal fire. O beloved children, 
search the Scriptures, and conform to them, that 
you may hear the blessed words: Come, ye blessed, 
inherit the kingdom of my Father. Pray the Lord 
for wisdom, and learn to fear God, and you will 
get true understanding. Do not conform to the 



world, in pride, dancing, running, and idle gossip; 
but evince by your walk a godly life, adorn your- 
selves like the holy women, accept the Scriptures 
and live according to them, that your souls may be 
saved, and that we may meet hereafter. May the 
Almighty God, the King of kings, grant you his 
grace according to the riches of his goodness, to be 
strengthened in the inner man, and that Christ may 
dwell in your hearts; and may he guide you into 
all truth . I pray you, my dear children, be peace- 
able among yourselves, for this is a fruit of the 
Spirit. Willingly help one another, without gain- 
saying, and always remember the poor; communi- 
cate willingly of all that you have; make yourselves 
friends of the mammon of unrighteousness ; love 
that which is eternal, and not what is temporal; 
seek the heavenly, and not the earthly, for all flesh 
is as grass, and all the glory of man as the flower 
of grass, which to-day is, and to-morrow is cast into 
the oven; the glory of man perisheth, but the word 
of the Lord abideth forever. Isa. 40 : 6. Love not 
the world, neither the things that are in it, namely, 
the lust of the eyes, and the pride of life, which are 
not of God, but of the world ; and the world shall 
perish, with all that is in it; but he that doeth the 
will of the Father abideth forever. 1 John 2: 15; 
1 Cor. 7 : 31. 

My children, do according to the will of the Lord; 
I, your mother, hope to walk the way before you. 
Mark wherein and how I go before you, and regard 
not the honor of the world, but esteem it an honor, 
to suffer for the name of our God. For he who was 
King over all was not ashamed to leave his glory, 
and came into the world, and suffered the most 
ignominious death for us, and, though he was inno- 
cent, was beaten and marred, that there remained 
not one sound spot on his blessed body. Thus did 
he love us, thereby leaving us an example that we 
should follow his steps. He is the light that came 
into the world, that all who follow him should not 
walk in darkness, but have the light of life. John 
8:12. The Lord grant that that light shine also 
around you, and that you walk in it. Amen. 

A?iother, short letter from said mother to her 
children. 

My children, I greet you most cordially, and 
send you back your letters, that you may fulfill the 
promises you therein made to me. Always be sub- 
ject to those who instruct you in righteousness, and 
reprove you when you transgress. Farewell, and 
herewith adieu, to you in this world. My dear chil- 
dren, fear God, and eschew all evil. 

Another letter from Maeyken Boosers, to her father 
and mother. 

My most beloved father and mother, I commend 
myself to you from my inmost heart, praying the 
Lord that he will comfort you and me with the 
consolation of the Holy Ghost — the promise of the 
Lord, — whom he promised to send to his disciples, 
saying: "I go unto the Father, and shall send you 
another Comforter, whom the world cannot receive, 
for it knoweth him not." John 14:16, 17. Hence, 



MARTYRS MIRROR. 



643 



my dear father and mother, be of good cheer and 
await with patience what the Lord wills to do with 
me. I, too, wait patiently for his comfort. What 
has passed I esteem not more than a breath of air, 
and it gives me no trouble, the Lord, in whom 
I hope, be praised; for he it is who comforts the 
humble, and puts down the proud from their seats. 
Luke 1:52. Though there is now tribulation before 
us, yet we know full well that the day of the Lord 
will soon come, and that all ungodliness will be 
brought to nought. And God shall judge them 
without respect of persons, and reward every one 
according to his works. Therefore, my dear and 
much beloved father and mother, worry not on my 
account; let the Lord finish his work. I hope that 
he has predestinated me poor unworthy one for an 
offering acceptable unto him, for I have hoped in 
his mercy; and that he will not enter into judgment 
with me, for if he should judge me according to 
my deserts, I should be worthy of eternal death ; 
but the Lord, I hope, will have mercy upon me. 
I further let you know that I was brought before 
the Dean once more, but neither of us yielded, and 
as he was leaving he said to me: "If you persist 
in this belief, you are eternally damned." I said: 
" How can you speak so ? seeing God shall judge.' ' 
' ' Yes, ' ' said he, ' ' I dare indeed say it, for it will 
be so." Then Master Klaes followed me and asked: 
"Where have you kept yourself so long? I have 
long sought you." I replied: " You have me now, 
sure." "I have not," he said; " if you were in our 
hands, we should keep you longer than these will, 
I think." Herewith, my dear father and mother, 
I will commend you to the Lord; may he preserve 
you and me unto the end. Grieve not for me, but 
rejoice that the Lord counts me worthy; for I will 
cheerfully resign for his sake these my members, 
which he has given me. Farewell always. 

Another letter from Maeyken Boosers to her breth- 
ren and sisters. 

my dearest and much beloved brethren and 
sisters in the Lord, I greet you once more with the 
peace of the Lord, that the same may remain with 
you forever. Amen. 

1 let you know that these my enemies still keep 
tormenting me about baptism ; but of the incarnation 
of Christ they say nothing to me. The Dean told 
them my faith, and they asked me nothing except 
whether I believed that Christ was David's son. 
I replied that he was the Son of the living God. 
"Oh! oh!" said the Dean. The lords asked: "Is 
it not written : Out of the seed of David according 
to the flesh ? ' ' Acts 13:23. The Dean answered 
them, for there was no hearing; he frequently told 
me I lied, because I withstood him, that he could 
not show me that the apostles had baptized children. 
They all fell upon me at once, and said that no one 
could enter the kingdom of heaven, except he were 
born of water and of the Spirit. They hastily asked 
me whether I did not confess this too. I said: " This 
Scripture belongs not to children, but to the adult, 
who have ears to hear." Then they arose and said: 
"You labor under an opinion." 



Thus, my dear friends, I expect to be brought 
before them once more to-morrow. Hence I pray 
you to entreat the Lord for me, that he would direct 
my mouth to his praise and glory. Herewith I will 
commend you forever into the hands of God, and 
kindly ask you to receive my simple writing in good 
part, for I seek nothing but to please God, from the 
simplicity of my heart ; and I wish nothing, alas ! 
save, that I might please the King of kings and 
Lord of lords in my calling; then I should indeed 
have been born at a blessed time. Herewith peace; 
farewell; nothing more after this. Take this for an 
eternal adieu. 

After this, Maeyken Boosers was burnt to ashes, 
at Doornick, having commended her soul into the 
hands of the Lord. 



WILLEBOORT CORNELISS, PUT TO DEATH FOR THE 

EVANGELICAL TRUTH, AT MIDDELBORGH IN 

ZEALAND, THE 14.TH OF SEPTEMBER, IN 

THE. YEAR 1564. 

A letter of Willeboort Corneliss, written from his 

imprisonment at Middelborgh, and which he 

sealed with his blood. 

The grace and peace of God the heavenly Father, 
which have come to us through Jesus Christ, his 
only Son, our Lord, comfort you in all your tribu- 
lation, my dearest sister in the Lord; and the Holy 
Ghost guide you into all truth and righteousness 
unto the end; and the mighty hand of God keep 
you and me in the straight way, that we may walk 
aright unto the end. Amen. 

For, my dearest and beloved sister in the Lord, 
in this miserable and sorrowful world we are counted 
a prey to every one, as the prophet tells us. Isaiah 
59:15. Yea, Christ Jesus himself says: "Ye shall 
be hated of all men for my name's sake." Matthew 
10:22. Yea, we are counted as deceivers, and yet 
are true; we are become a spectacle; we are troubled 
on every side, yet not distressed; we are perplexed, 
but not in despair; persecuted, but not forsaken; 
cast down, but not destroyed. 2 Cor. 6:8; 1 Corin- 
thians 4:9; 2 Cor. 4:8, 9. We are accounted as 
sheep for the slaughter ; but in all these things we 
are more than conquerors through him that loved 
us. Rom. 8 : 36, 37. For, my dear lamb, we know 
that we must through much tribulation and suffering 
enter into the kingdom of heaven; knowing that, 
whilst we are at home in the body, we are absent 
from the Lord. Acts 14 : 22 ; 2 Cor. 5 : 6. Hence 
Peter says: "I beseech you as strangers and pil- 
grims, abstain from fleshly lusts, which war against 
the soul." 1 Pet. 2:11. Therefore, my dear lamb, 
though you have now with Abraham left our father- 
land, be therefore not slothful in your business; but 
be fervent in spirit; redeeming- the time; rejoicing 
in hope; patient in tribulation : continuing instant 
in prayer; distributing to the necessity of saints ; 
and see that you are given to hospitality. Romans 
12:11—13. For, my dear lamb, though our out- 
ward man perish, yet the inward man is renewed 



644 



MARTYRS MIRROR. 



day by day. ' ' For our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory; while we look not at 
the things which are seen, but at the things which 
are not seen." 2 Cor. 4:16. 

Therefore, my dear sister, look constantly unto 
Jesus the author and finisher of our faith; who for 
the joy that was set before him endured the cross, 
despising the shame. Consider him that endured 
such contradiction of sinners against himself, lest 
you be wearied in your distress, and faint in your 
mind. For whom the Lord loveth he chasteneth, 
and scourgeth every son whom he loveth and re- 
ceived!. Heb. 12:2, etc. For our Savior himself 
suffered so much for our sakes that Isaiah may well 
say: " He hath no form nor comeliness; and when 
we shall see him, there is no beauty that we should 
desire him. He is despised and rejected of men; a 
man of sorrows, and acquainted with grief: and we 
hid as it were our faces from him." Is. 53: 2, 3. So 
that he may well say through the prophet : ' ' They 
gave me gall for my meat; and in my thirst they 
gave me gall and vinegar to drink; and all men 
laugh me to scorn ; they shoot out the lip, and shake 
the head." Yea, as he says through the prophet : 
"lama worm, and no man; a reproach of men, and 
despised of the people. " Ps. 69:21; 22:7,6. 

My dear sister in the Lord, if the head thus suf- 
fered, the members must follow. Grieve not that 
you must wander about yet in this world or wilder- 
ness; for it is God which worketh in you both to 
will and to do, according to the good purpose of 
your mind. Philip. 2:13. My dear lamb, always 
let your light shine among this wicked and perverse 
generation, that, whereas they speak against you as 
evil-doers, they may by your good works, which 
they shall behold, glorify God in the day of visita- 
tion. 1 Peter 2:12. 

My dearest sister in the Lord, wait patiently for 
the time; be patient unto the coming of our Lord. 
Behold, the husbandman waiteth for the precious 
fruit of the earth, and hath long patience for it, until 
he receive the early and latter rain. Therefore be 
patient, and stablish your heart; for the coming of 
the Lord draweth nigh. My dear sister, you have 
heard of the patience of Job, and have seen the end 
of the Lord; that the Lord is very pitiful, and of ten- 
der mercy. Jas. 5:7, etc. 

My dear lamb, let us keep unto the end that 
which we have ; he is faithful that promised it us. 
Heb. 10:23. My dear sister, humble yourself al- 
ways; cast all your care upon him, for he cares for 
you, and lor us all (1 Peter 5:67); for we know our 
reward beforehand, if we hold fast his command- 
ments unto the end, according to our weakness; and 
we wait for it with patience. Hence Paul says that 
love is the bond of perfectness. Col. 3: 14. And Pe- 
ter says: Have perfect charity among yourselves: for 
charity shall cover the multitude of sins. 1 Pet. 4:8. 
My dear sister in the Lord, though we must now 
be the laughing stock of the world, and wander 
about in foreign lands, we will be none the worse 
for it when the Lord shall say : ' ' Come, ye blessed 
of my Father, inherit the kingdom prepared for you 
from the foundation of the world." Matt. 25:34. 



Then shall the child be born; then there shall be no 
more reviling ; then shall all our enemies be con- 
quered ; then shall the tears be wiped from our eyes ; 
then shall no harm happen to us any more; then 
shall we drink of the fountain of life, without price; 
for whatsoever things were written for our learning, 
that we through patience and comfort of the Script- 
ures might have before. Rom. 15:4. 

The God of patience and consolation grant you to 
be likeminded one toward another according to 
Christ Jesus : that ye may with one mind and one 
mouth glorify God, even the Father of our Lord 
Jesus Christ. Wherefore receive ye one another, as 
Christ also received us, to the glory of God, the 
Father of the Lord Jesus Christ. Amen. Farewell, 
my dear sister in the Lord. Amen. 

By me, Willeboort Corneliss. 

Written in bonds. 



PRIJNTGEN AND MARTIJNTGEN MAELBOUTS, IN 
THE YEAR 1 564. 

On the 1 2th of November A. D. 1564, there was 
beheaded with the sword, at Ghent in Flanders, one 
Prijntgen Maelbouts, widow of Jacob de Backer, 
brother of Pauwels van Meenen, and with her, her 
sister, Martijntgen Maelbouts, a young girl, a native 
of Thielt; not for any reported evil deeds, but simply 
for the testimony of our Lord Jesus Christ, in a 
good conscience, since they, according to the teach- 
ing of the holy Scriptures, had separated from the 
papal church of antichrist — as being polluted with 
much uncleanness of the impure works of darkness, 
and the doctrines and commandments of men, mil- 
itating against the holy word of the Lord — and 
united with the true members of Christ, and sought 
with them, according to their weak ability, to ob- 
serve the commandments and ordinances of their 
Lord. On this account the persecutors and enemies 
of the truth deprived them of their lives, which, to 
please their Lord and redeemer, they willingly re- 
signed, in the living hope and firm faith, that at the 
resurrection of the just, they should receive back 
into great glory these their corruptible members, 
which they here resigned for his name's sake, and 
reign with God and his saints in eternity. 2 Macca- 
bees 7:11, 14; 1 Cor. 15:43. 



MR. JELIS MATTHIJSS, PUT TO DEATH FOR THE 

TESTIMONY OF JESUS CHRIST, AT MIDDLE- 

BORGH, IN THE YEAR A. D. 1564. 

A letter of Mr. Jelis Matthijss, written in prison, 

at Middleborgh, A. D. 1564., where he laid 

down his life for the name of the Lord. 

The foundation of God standeth sure. — 2 Timo- 
thy 2: 19. 

Grace, peace, and the abundant love of our God, 
with the deep and unspeakable love of his Son, our 
Lord Jesus Christ, and the chosen gift of faith, are 



MARTYRS MIRROR. 



645 



revealed to us by God, the merciful dear Father, 
through Christ Jesus, and given to his saints, whom 
he, through his fatherly love, has now chosen, called 
and ordained thereto, yea, delivered from the chains 
and heavy bonds of the perpetual darkness of unbe- 
lief, with which this evil, wicked and perverse world 
is bound; and has, according to his fatherly mercy, 
begotten us again unto a living, saving hope, and 
translated us into the kingdom of his dear Son, in 
whom we have the forgiveness of our sins through 
his blood, that we my dear sheep, should henceforth 
serve him without fear in all obedience, righteous- 
ness and holiness, all the days of our life, i Peter 
1:3; Col. 1:13,14; Luke 1:74,75. To this end 
may the merciful dear Father help and strengthen 
us with the power of his holy Spirit. Amen. 

Since you people have requested me, through 
your letter, and through greetings heard from you 
at different times, as also previously, by the letter 
of your dear wife, who also requested the same of 
me [to write], know that I have frequently purposed 
in my heart to do so according to my little gift, al- 
though I trust it is not really necessary, yet I hope 
that it will nevertheless assure and confirm you the 
more. But as I had rather much writing to do, and 
was engaged also with other matters, I could not 
very well attend to it ; yet I have constantly cher- 
ished a father's care for you, frequently beseeching 
my God with a fervent heart, according to my 
weakness, that he would preserve you both, under 
the shadow of his wings, in this horrible and peril- 
ous time full of all wickedness, and fill you more 
and more with his Holy Spirit, and open the eyes 
of your understanding, that you, my dear sheep, 
may learn to know well the snares and outspread 
nets of the devil, which he now in so manifold ways 
daily lays for the regenerated, though you are not 
ignorant of them partly, well knowing his devices; 
wherefore you have watched until the present time, 
in which I greatly rejoice, as also in this, that your 
faith grows and increases in the knowledge of our 
Lord Jesus Christ, unto whom I have begotten you 
and the others, in my bonds, by tears, with the 
power of the Holy Ghost. And you became follow- 
ers of me, and of the Lord, and received the word 
of the Gospel of the cross of Christ with much sigh- 
ing and godly sorrow, and have obeyed it from the 
heart, in the form of the doctrine wherein you now 
stand, so that you have became ensamples to all 
those in Middelborgh, who want to amend their 
lives, and take up the cross of the Lord. 1 Thessa- 
lonians 1: 6, 7. Not only these, but many saints are 
made to rejoice, beholding your obedience and hu- 
mility in the fear of your God, which, I hope will 
increase and become manifest still more from day to 
day, so that, my dear sheep, it may be clearly evi- 
dent, that you are truly born again from above, of 
God the Father, and renewed by the renewing of 
your mind. Rom. 12:2. Remember that your con- 
versation must be heavenly, namely, according to the 
new man, who after God is created in all manner of 
righteousness and holiness ; for since he who has 
called and chosen you to this service is holy, you 
must also according to your ability, lead a holy, 
chaste and godly life in the fear of your God. 



Eph. 4:24; 1 Peter 1:15. For to whom we have 
yielded ourselves, his servants we are, as the apos- 
tle says : whether of sin unto death, or of obedience 
unto life. Rom. 6: 16. God be praised and thanked 
forever, my dear sheep, that you were the servant 
and handmaid of sin, but are now washed and 
cleansed with me, by the washing of regeneration, 
and renewing of the Holy Ghost, whom God the 
Father shed on us abundantly through Christ our 
Savior, not for the works of our righteousness 
which we had done; for we were by nature the 
children of wrath, even as others; but God, the mer- 
ciful, dear Father, who is rich in mercy, for his 
great love wherewith he loved us, when we were 
dead in sins and unrighteousness, quickened us to- 
gether with Christ, or by Christ, his dear*Son, 
through faith. Tit. 3:5; Eph. 2:3, etc. 

Therefore, my affectionately beloved sheep, in 
Christ Jesus, whose souls I love from the heart, and 
for whom I have a fatherly and godly care, I ad- 
monish and beseech you as a prisoner in the Lord, 
frequently to call to remembrance the day in which 
the merciful dear Father had compassion upon you, 
and took the vail from your eyes and hearts, which 
still hangs before the eyes and hearts of so many 
thousands, who walk such hard ways and know not 
the way of the Lord, because they are drunken with 
the wine of the Babylonian whore, namely, the 
false doctrines, by which the whole earth is covered; 
but you, my sheep, have become sober, and come 
out of her, and I also hope that you will no more 
touch her uncleanness, lest you perish with her 
plagues. 2 Cor, 3:16; Wis. 5:7; Rev. 17:2; 18:4. 

Hence watch sharply in righteousness, so that 
you, my dear sheep, be not put to confusion after 
my departure in this horrible and perilous time, for 
you can plainly see and hear that now is certainly 
the time of which Christ Jesus and his holy apostles 
have so diligently warned us, even as Christ himself 
said that the love of many should wax cold. But he 
that shall endure unto the end, the same shall be 
saved. Matt. 24:12, 13. O my dear sheep, ponder 
the words of Christ, and let them lodge in your 
hearts. It is indeed not spoken with regard to the 
world; for in the world the love of God cannot wax 
cold, since it has not received it, neither knows it; 
but it is spoken with reference to the true Israelites, 
and you see that this happens abundantly among 
them, which is certainly a lamentable matter, as that 
the devil and spirit of the old serpent has gained 
such strength and power in the present time, 
through the manifold, subtle and dexterous snares 
which he daily lays, to capture anew in his net of 
unbelief the souls of the regenerated, who have 
escaped him through the knowledge of God, 
whom he does capture again, my dear sheep, some 
of them through false doctrine, not only through 
the Roman antichrist, since now there are many an- 
tichrists in the world. For this reason he has put 
on another cap, which is no longer like the Roman, 
well knowing that his game with it will soon be 
played; hence he has transformed himself, and ap- 
pears now as an angel of light, and does his dili- 
gence to mingle with the children of light, there to 
set forth his wares anew. For, my dear sheep in the 



646 



MARTYRS MIRROR. 



Lord, formerly he came with human ordinances 
and commandments, but now he knows that men 
want to hear Scripture; hence he now comes ad- 
ducing many Scriptures, so that it seems to be all 
right, even as he presumptuously did with Christ, 
quoting to him from the prophet David, that it was 
written that he [God] should send his angels, who 
should bear him up in their hands, lest he should 
dash his foot against a stone. Matt. 4:6; Ps. 91:12. 
See, my dear sheep, he did indeed quote Scripture, 
just as it read; but it had not been spoken or proph- 
esied with any such meaning ; thus these also, 
though they quote many Scriptures, and presumptu- 
ously say: Thus it is certainly written; by which he 
easily captures in his outspread net the wavering 
and those whose ears itch to hear something new. 

Others he gets through deceitful riches that come 
to them, which'bringjmen into destruction and per- 
dition, since covetousness is the root of all evil. 
1 Tim. 6:9, 10. Nevertheless, some yet desire that 
their temporal possessions increase, and are so 
busily engaged therewith, that in the meantime they 
forget the exercise of godliness, and bring upon 
themselves many sorrows. Alas, my dear lamb, it 
shall go with them as it went with certain of the 
Israelites; they that had gathered much had nothing 
over; and they that had gathered little had no lack. 
Ex. 16: 18. Hence, if we have food and raiment, O 
that we could therewith be content; for we brought 
nothing into this world, and it is certain we can 
carry nothing out. 1 Tim. 6:7. For we see, dear 
sheep, that the words of our dear Lord Jesus Christ 
are true, namely, that the deceitful riches choke and 
suppress the good seed, namely, the word of God, 
whereby many also come to shame. 

The third class [he deceives], through the loss or 
spoiling of their goods, who do not rightly consider 
that, like the merchant-man, they have found the 
most beautiful pearl, which is certainly well worthy 
of all this, and far above comparison with it. The 
fourth, through crosses and suffering, namely, per- 
secution. The fifth, through the entreaties and so- 
licitations of father and mother, friends and rela- 
tives. The sixth, through wife and children. The 
seventh, by their own evil, subtle flesh. The eighth, 
because they become weary of the way of righteous- 
ness, and turn back to Egypt and Sodom, to live 
at ease and peace for a short time with the Babylo- 
nian whore, and afterwards to be tormented with 
her in everlasting pain. 

Behold, my most chosen and beloved sheep, all 
this is wrought and set in motion by a single spirit, 
the old serpent, who neither sleeps nor slumbers, 
but constantly walks about us, seeking whom he 
may devour. 1 Pet. 5:8. Hence resist him manfully 
and with a believing heart, and let it not terrify you, 
though they so lightly forsake the commandments 
of the Lord. O, regard not the negligent, slothful 
and unfaithful ; but let all faithless servants and 
false disciples forsake their Lord and Master, yet 
we hope nevertheless to adhere to him, and you 
with me, and are ready to suffer whatever he im- 
poses upon us. Ah ! what should we do or under- 
take, if we should forsake his commandments? 
whither should we flee, where he should not find 



us? Oh! heaven and earth must obey him with 
trembling; mountains and caverns must quake be- 
fore him, and can not stand in his presence; how 
much more the children of men, who dwell in 
houses of clay. Ps. 114:7; Job 4: 19. O my dear 
sheep, wherewith shall they excuse or justify them- 
selves when he shall visit them, who now so unfaith- 
fully depart from him? 

Alas ! alas ! it is indeed a lamentable matter, that 
they have conceived such a loathing for the noble 
heavenly bread, and that the only medicine by 
which all the souls of the regenerated have been 
restored, is become such a deadly enemy to them . 
Yea, my dear sheep, we may well sigh and lament 
with the prophet over the destruction of Israel, and 
over Jerusalem the fair city of God, and this the 
more because so many Israelites drift into the wil- 
derness of this wicked world, and are again de- 
stroyed and slain by the subtle spirit of the serpent. 
Also, because some of the watchmen are become 
apostates, and the citizens of Jerusalem, too, are be- 
coming slothful and drowsy, though he who walks 
around the camp neither rests nor pauses, but dili - 
gently seeks day and night, whom he may find idle 
or sleepy, to sow his tares into the field of the heart, 
even as he, alas ! did not a little in my time, and 
will still do, the longer the more, according to my 
opinion. For the more the people of God increase, 
the more will he reign among them; nor will he 
rest until he succeed in getting some of them to 
submit to his will again; and God permits him to 
torment the pious, and also to seduce them, that 
the others may be tried. See, my dearest and much 
beloved children in the Lord, it is therefore my fa- 
therly entreaty and humble request of you, for the 
sake of the eternal salvation of your souls, that you 
will henceforth exercise great care that you may 
remain in the way of righteousness, and always be 
mindful how you from this time on ought to walk in 
the house of God, which is the church of God, unto 
which you have come, whereof I was very glad, 
when I heard it, and thanked and praised my God 
for his great fatherly goodness and grace which he 
has shown you, and has received you as his son and 
daughter, yea, as heirs of his heavenly riches, on 
which account you have so voluntarily betaken 
yourselves under the yoke and rod of the cross, 
and, with the holy apostie Paul, counted your gain 
loss, that you might gain your souls in Christ, even 
as you have done. Hence, take heed to yourselves, 
and depart or waver neither to the right nor to the 
left, lest you fall from your own steadfastness, and 
eternal fire be your inheritance; but as you, my 
dear sheep, have now put on the Lord Jesus Christ, 
so continue to walk in him, and remain firmly es- 
tablished and rooted in his doctrine, lest you wax 
cold or lukewarm in love, and thus lose what you 
have received and so willingly accepted. 2 Peter 
3:17; Col. 2:6; 1 Cor. 4:7. 

I also beseech you, by the mercy of our dear 
Lord Jesus Christ, that you neglect not, to thank 
and praise God the merciful dear Father day and 
night, through Christ his dear Son, for the great, 
unspeakable benefits which he has shown us poor, 
miserable creatures; and has foreseen and chosen 



MARTYRS MIRROR. 



647 



us from our mother's womb, and this to the end 
that we should truly live and confess his name 
among this wicked and adulterous generation, and 
thus may hold fast unto the end, the beginning of 
the Christian life. For though, my dearest sheep 
and much beloved children, you are now become 
true heirs of eternal life, through obedience to the 
Gospel, and are written with me and all saints in 
the book of life, yea, have been brought to an in- 
numerable company of angels, yet, O my dear 
sheep, he can soon blot us out again, and write our 
apostate names in the earth (Jer. 17:13), if we do 
not faithfully, according to our weakness, walk in 
God's commandments unto the end of our lives; 
for we know that the glorious promises given to 
the pious, and the crown of eternal life, lie neither 
in the beginning nor in the middle; but he that en- 
dures, and continues faithful unto the end, shall 
receive the same from the hand of the Lord. For it 
is evident, that it availed the outward Israel (in 
whom we have a clear example) nothing, my dear 
sheep, that they by the strong hand of the Lord, 
had been delivered out of Egypt from the service 
and bondage of Pharaoh ; yea, all the benefits shown 
them on the way by the faithful, merciful, dear Fa- 
ther, were certainly for the most part lost or in vain. 
Though he fed them with angels' food, and gave 
them all that their soul desired, yet they became 
impatient and murmured, and did not receive their 
trial in the fear of God, or in patience, wherefore 
the Lord was wroth, and destroyed twenty-three 
thousand at one time. O, my dear, chosen sheep, 
think on it; it certainly occurred for our instruc- 
tion and admonition, as the holy apostle says, that 
we should not fall into the same example of unbe- 
lief; for what could it avail us, that we have now 
also gone out from spiritual Egypt and Sodom, and 
been delivered from the service of the hellish Pha- 
raoh, through the Red Sea of the blood of Christ 
Jesus, and been baptized in the name of the Father, 
of the Son, and of the Holy Ghost, upon the con- 
fession of our faith, and have thus, having renounced 
our own selves, entered into the true Noah's ark — 
Christ Jesus. O my dear sheep, it all cannot avail 
or save us, if we do not observe the fulfilling of the 
commandments of our God; for the apostle John 
says: "He thatsaith, I know God, and keepeth not 
his commandments, is a liar, and the truth is not in 
him." 1 John 2:4. But you, my most beloved, 
have always obeyed not only in my presence, but 
much more in my absence; therefore work out your 
salvation with fear, and constantly walk as becomes 
the Gospel of our Lord Jesus Christ, after my de- 
parture, that you may always stand fast in one 
spirit and mind; and be not terrified in any wise by 
your adversaries, whether from within or without, 
which is to them an evident token of perdition, but 
to you of eternal salvation, and that of God. For, 
my dear sheep, it is not enough that you believe on 
Christ, but you must also suffer for his name, if not 
in bonds or imprisonment, then in the daily conflict 
and temptations, which at the present time arise in 
many and various forms, and may come upon you 
still more. Phil. 2:12; 1:27. For God proves and 
tries his chosen in manifold ways. Bonds and im- 



prisonment are regarded as the greatest trials of 
faith; but, my dear lamb, I write and confess to you 
at this time, that to me it is the least, compared 
with the perils and temptations I tasted and met 
with in the wilderness of this world, or which I saw 
before me, so that I often did not know which way 
to turn, for anxiety of -heart and spirit, and sighed 
and wept to my God on account of the manifold 
subtle and adroit snares which the old serpent is 
now laying, fearing that I might yet become entan- 
gled in her snares of human weakness, and of the 
wisdom of my own flesh, because I saw and heard 
that such high, strong and firmly rooted trees were 
completely torn up by the roots, and such lofty 
mountains brought low most miserably. Besides, I 
felt that in me there dwelt no good thing; more- 
over, I considered that at his righteous day much 
chaff will be found, when he will look over his own. 

then he will see those who will not have on a 
wedding garment. 

For this reason also I was in great anxiety, fearing 
that through my daily mistakes and polluted walk 

1 should not be able to stand at his coming ; hence 
I often besought him with tears, that through his 
fatherly mercy he would make me, poor, miserable 
man, fit, that I might suffer for his name's sake, to 
go into bonds and imprisonment, and even into 
death, for his holy testimony; — then I should be 
sure of my soul's salvation, and not fear to come to 
shame in the day of his wrath, — whereto he, through 
his fatherly mercy, has now chosen me and made 
me worthy, to declare his holy testimony before this 
evil and adulterous generation, in my bonds ; on 
which account I am greatly rejoiced in my soul, 
and sincerely regret that I cannot thank or praise 
my and our merciful dear Father enough for his 
unspeakably great benefits which he has shown and is 
still daily showing me miserable creature; for I trust 
in his fatherly grace and mercy, that he will further 
fit me and make me worthy to go into death for his 
holy testimony; for he knows that I have for a long 
time longed to be at home, and this on account 
of the manifold dangers I behold in the way. Hence, 
my affectionately beloved sheep in the Lord, as I 
still have a fatherly care for you, and love you with 
a godly love, I cannot forbear, seeing I am still in 
this tabernacle for a little while, to admonish you 
a little by my writing, praying you not to think that 
I rule over you : but I seek to build you up with 
all kindness unto the full stature of the fullness of 
Christ, so that you, my dear sheep, may be found 
a true letter of Christ, not written with ink on paper, 
but by the Holy Spirit of the living God, whereby 
you are also sealed unto the day of your redemp- 
tion, who has written God's statutes and laws into 
your hearts and minds, whereby you are now be- 
come an epistle of Christ, which is seen and read by 
all men who behold your holy, chaste conversation 
in the humility of your heart and depreciation of 
yourselves. 2 Cor. 3 : 2 ; 1 Pet. 3 : 2. 

Therefore, my dear lamb, I beseech you once 
more, though you are humble, humble yourselves 
still more; though you are clean, cleanse yourselves 
yet more; yea, though you have become holy, 
sanctify yourselves yet more and more, that you 



648 



MARTYRS MIRROR. 



may be found pure and blameless, the children of 
God, in the midst of this crooked and perverse gen- 
eration, among whom you shine as lights in the 
world, holding forth the word of life; that I may 
rejoice in the day of Christ, so that I may not have 
labored in vain with you ; for though I am to be 
offered up, and the time of my departure is at hand, 
yet I joy and rejoice in my heart, on your account, 
and of the others whom I have begotten in my 
bonds, who in time past were unprofitable to the 
house of God, but are now useful and profitable, 
whom I love for the truth's sake, and desire that 
they shall also have a part herein, hoping that it 
will also rejoice them in the spirit and faith, for an 
assurance and confirmation of all your minds in 
Christ Jesus. John 15:3; Rev. 22 : n; Philip. 2: 15; 
2 Tim. 4:6; Phil. 10:11; 2 John 1, 2. Hence, my 
final and affectionate request to you all is, that you 
love one another with a pure heart fervently, being 
born again, not of corruptible seed, but of incor- 
ruptible, namely, by the living, powerful and saving 
word. John 13: 34; 1 Pet. 1 : 22, 23. And remem- 
ber the words of Paul our fellow brother, where he 
says : The end of the commandment is charity out 
of a pure heart, and of a good conscience; yea, it is 
the bond of perfectness. 1 Tim. 1:5; Col. 3 : 14. O 
how blessed is he who is truly girded about with this 
bond ; for he does not live unto himself, but unto 
his Lord ; and he observes the words of Christ in 
everything, also where he says : "Be merciful, as 
your heavenly Father also is merciful." Luke 6: 36. 

Hence, my dear sheep, I beseech you yet, by the 
mercy of our dear Lord Jesus Christ, and also for 
the sake of the eternal salvation of your souls, that 
you forgefnot to do good and to communicate; for 
the administration of this service supplieth not only 
the want of the saints, but is abundant also by many 
thanksgivings unto God ; for by such offerings God 
is pleased. 2 Cor. 9:12. Remember also the words 
of the wise man, where he says: "He that hath 
pity upon the poor lendeth unto the Lord : and that 
which he hath given will he pay him again." Prov- 
erbs 19 : 17. He further says : " He that giveth unto 
the poor shall suffer no sorrow; but he that turneth 
away his eyes shall decrease. "28:27. " The right- 
eous useth his wealth to life, but the wicked useth it 
to sin." 10:16. He also says: "There is that 
scattereth, and yet increaseth ; and there is that 
withholdeth more than is meet, but it tendeth to 
poverty, "n :J24. Tobit, also, commands his son to 
remember the poor, saying: "Turn not thy face 
from the poor, and the face of God shall not be 
turned away from thee. Wherever thou be able, 
help the needy. If thou hast abundance, give alms 
accordingly; if thou have but little, give according 
to that little with a faithful heart. ' ' and he adds : 
"For alms deliver from death, and blot out sin." 
Tob. 4:7. With regard to this, also Sirach says : 
' 'Alms maketh an atonement for sin. ' ' Sir. 3 : 30. 
Alms also preserve the giver in everlasting habita- 
tions; wherefore Christ commanded: "Make to your- 
selves friends of the mammon of unrighteousness ; 
that, when ye fail, they may receive you into ever- 
Uisting habitations." Luke 16:9. 



Christ has well said : ' ' For the poor always ye 
have with you." John 12:8. Hence he shall say 
at his righteous day: All that ye have done unto 
the least of these my brethren, ye have done unto 
me. Matt. 25 : 40. From this it follows, my dear 
sheep, that the words of Paul will also be verified, 
namely: He which soweth sparingly (here) shall reap 
also sparingly; and he which soweth bountifully 

shall reap also bountifully for God loveth a 

cheerful giver. 2 Cor. 9 : 6, 7. My affectionately be- 
loved sheep in the Lord, though I thus write, I nev- 
ertheless know that you are taught of God and his 
Holy Spirit, and that this will do more for you than 
all I can write; yet, from heartfelt Christian love, I 
write it to you ; for the reason, that you may re- 
member the former times, when you were so dili- 
gent in all manner of unrighteousness, sparing no 
expense in the way of numerous costly banquets or 
feasts, yea, in pomp and display, which God abom- 
inates. O think once, my dear sheep, what delight 
you then took [in these things]. O, should you 
now not give the much more diligence in the things 
which God has commanded you, to lay up treasures 
in heaven, where neither moth nor rust doth cor- 
rupt. O we should be able now to spare a bit of 
money occasionally, to give to poor saints, just as 
easily as we formerly could provide large amounts, 
to spend in unrighteousness. O my dear, beloved 
children, I do not write this to oppress your hearts, 
but that your love may increase yet more and more 
from day to day: For you know not how much time 
you will have yet, or when robbers may get posses- 
sion of your treasure. Further, my faithful sheep, 
it is my fatherly request, that you live together in 
peace, harmony and unity. Help to bear in love 
one another's burdens, since you know not how 
long you will live together ; and remember that you 
are called children of peace, since your King and 
Prince is the King and Prince of Peace (Is. 9:6); 
hence you must be found children of peace, as I also 
trust you are, though I thus write. 

Herewith I will commend you to the great Shep- 
herd of the sheep, who, I faithfully trust, will keep 
you under the shadow of his wings; if you only con- 
tinue in his statutes and commandments, and depart 
on no account out of his hand, then I am certain 
that no one shall pluck you out of his hand. Once 
more I beseech you, and this by the wounds of our 
dear Lord Jesus Christ, and also for the sake of the 
eternal salvation of your souls, that you will take to 
heart my letter and faithful admonition written at 
the close of my life; and do not let it lie unused 
among you after my departure, nor look upon it 
then as a dead history or fable; but receive it as a 
testament, and let it be a perpetual memorial to you, 
and remember me by it, how I was an example unto 
you, according to my weakness, and follow my 
footsteps which I trust to walk before you through 
the power of my God, namely, to adhere to the 
truth unto the end, to testify to you and to all who 
seek to fear God with a pure heart, that this is the 
true grace of our God, as Peter says, yea, the sure 
road and highway to eternal life; wherein you now 
stand. 1 Pet. 5:12; Ps. 25. Hence, let no one divert 
you from your present purpose, or cause you to 



MARTYRS MIRROR. 



649 



waver, but give more and diligence to make your 
calling and election sure. O, if you do these things, 
my dear sheep, you shall never fall; but an entrance 
shall be ministered unto you abundantly into the ev- 
erlasting kingdom of our Lord Jesus Christ. 2 Peter 
1:10, 11. Watch rigidly therefore in righteousness 
all the days of your life; for it is necessary indeed. 1 
also kindly request that you receive this prescription 
in love; for I have certainly written it out of Chris- 
tian love. Herewith I want to bid you all adieu, un- 
til in eternity. Amen. 

Furthermore, my affectionately beloved sheep in 
the Lord, as regards how it is with me and my fel- 
low combatants, know that it still tends to the pro- 
motion of the Gospel. Know also, that the Lord 
faithfully succors me in my conflict and defense, and 
has given me strength to gain the victory, and de- 
livered me out of the mouth of hell, and the teeth of 
the lions. I believe I have been in combat with 
them ten or twelve times; the others, however, they 
did not torment so much. In short, I hope that the 
fight is fought, the course finished, the life [faith] 
kept. Henceforth there is laid up for me the crown 
of glory, which, I hope, no creature shall ever take 
from me ; for faithful is he that has begun this good 
work in me; he will doubtless help me finish it, ac- 
cording to the good purpose of my heart, so that I 
may pass through Jordan unharmed. Philip. 1:6. 
May God grant us his grace. Amen . 

Communicate this among yourselves, commend 
it to God, meditate upon it diligently, understand it 
wisely. O, if you do this, it will be evident that 
you seek your salvation and esteem my letter. 

Finished the 6th of October, in the twenty-third 
month of my imprisonment. Once more, my dear 
children, valiantly adhere together to the cross of 
Christ, and do not depart from it. 



ANOTHER LETTER FROM MR. JELIS MATTHIJSS, 
WHICH HE WROTE TO HIS WIFE. 

I wish unto my flesh and blood, strength of spirit 
and a steadfast mind in all her tribulation and severe 
distress. Amen. 

My dear and beloved wife, whom I wedded be- 
fore God and his church, as the time of my depart- 
ure is now at hand, may you people know that my 
heart and mind are concerned about you, being 
indeed desirous of writing you something, but hav- 
ing so ill an opportunity for it, because it stands 
thus with us that we are now watched and guarded 
by eight or ten servants, so that I feel little strength 
of spirit in me, to write anything to you, love, as it 
comes upon us so unexpectedly, since we had not 
heard a word. Willeboort, my faithful comrade, had 
partly undressed already, when our host and hostess 
came upstairs, saying: " Mr. Jelis and Willeboort, 
come down. ' ' When we came down, we saw the 
stadtholder, and the bailiff also came and upbraided 
us with this, whereupon I had a few words with 
him. In short, my dearly beloved chosen flesh and 
blood, I shall now go the way of all the prophets 
and witnesses of our dear Lord Jesus Christ, in 
which I greatly rejoice and am of good cheer at the 



present time; yea, I find such joy and comfort in 
me, that I cannot well describe it to you, and I do 
not as yet experience the least fear; but am con- 
cerned most about you, because of the excessive 
grief which oppresses you, but I trust to my and 
your God, that with the temptation he will also pro- 
vide a way of escape, through the consolation 
of the Holy Spirit, whereby he will comfort you. 
1 Cor. 10:13. 

O my flesh, my blood, I beseech you by the 
bleeding wounds of our dear Lord Jesus Christ, be 
patient in your tribulation, that you be not found as 
one who would fight against God, but rather say 
with Mary: Behold, Lord, be it unto me according 
j to thy will. Luke 1:38, For at the very hour of 
meeting, the hour of separating was known to the 
Lord, and he in his fatherly mercy has foreseen and 
chosen you, also to suffer tribulation and pain now 
for his name's sake. And though, my chosen lamb, 
I now experience greater joy, because my pilgrim- 
age has come to a close; yet I beseech you, be of 
good cheer in the Lord, and receive it in patience 
and sorrow. Humble your heart, and endure it. 
Sir. 2:2. 1 know that your grief is very great. 
O if it were God's will, and I might die for you, yea 
though I were to taste a two- fold death for you, I 
should not shrink from it, since it does not come 
hard to me. O then I should certainly have the 
assurance that you should not be deceived by strange 
lovers (Jer. 2:25), nor by the noon-day devil, nor 
by your own flesh; however, I trust nevertheless 
from the bottom of my heart, that you will follow 
the footsteps of my faith, that is, to adhere to the 
truth unto the end. O, the reason of -my writing and 
my last and great request is, that you adhere to what 
God, out of great grace has given you. O do not 
yield nor waver on account of your great grief, or 
because of any conflict that may arise, not known to 
you as yet; but in all your concerns pray with confi- 
dence to God the merciful dear Father; he will not 
forsake you, I am sure of it. Eph. 6:18. And 
though, my dear chosen lamb, we shall now be 
separated for a little while, we shall meet each other 
again hereafter in the resurrection of the dead, and 
shall forever be with the Lord. 1 Thess. 4; 17. O 
then our small sorrow shall be changed into eternal, 
unspeakable joy, and all tears shall be wiped away 
from our eyes, and we shall hear the words: "Come, 
ye blessed of my Father, inherit the kingdom pre- 
pared from the foundation of the world." Is. 25:8; 
Rev. 7:17; Matt. 25:34. O my dear lamb, comfort 
yourself with these promises, and with the words of 
the Gospel, where Christ himself says: Blessed are 
they that weep now; for they shall be comforted. 
But woe unto them that laugh now, for they shall 
weep. For the time shall come when they shall cry 
out: O ye mountains and hills, fall on us, and cover 
us from the face of the Lord. Matt. 4:5; Luke 
6:25; Hos. 10:7. 

O then it will be at an end with all our persecu- 
tors, executioners, and rackers, and with all destroy- 
ers; yea, then shall be fulfilled the word of the 
prophet Isaiah, where he says: O ye destroyers, 
think ye that ye shall not also be destroyed ? and ye 
despisers, think ye that ye shall not also be des- 



650 



MARTYRS MIRROR. 



pised ? When ye shall have made an end to destroy 
an end shall also be made with vou. Is. 33:1. But 
unto you, my flesh, my blood, and unto me, and all 
saints, shall the Sun of righteousness arise, and hap- 
piness and eternal prosperity shall encompass us. 
O my dear sheep, [flock], how gladly would I com- 
fort you and come to your aid in your tribulation; but 
it cannot be at this time. But I sincerely pray you, 
remember my words which I spoke to you in times 
past, and follow them, this I pray you, and let them 
be a perpetual foundation stone. Further, I cor- 
dially entreat you, and this for the eternal salvation 
of your soul, that you live in quiet and bring up 
your child (my own offspring), in the fear of the 
Lord, as I trust you will. Once more, my dearest, 
chosen lamb, I entreat you from the bottom of my 
heart, and my inmost soul, remember frequently 
what I said to you in times past, and also wrote in 
some measure, namely, that you adhere all the days 
of your life to that which you voluntarily so willingly 
accepted, since it is the true ground, foundation, 
and way to eternal life. O there shall never be 
found another, than this way of the cross, and if it 
should be withal the will of your merciful, dear 
Father, to prove you with his fatherly rod of the 
cross, that is, with bonds or imprisonment, I pray 
you for the sake of the eternal salvation of your soul 
that you will not fear our enemies; for it is impossible 
to write or express, how God the merciful, dear 
Father comforts those who have entirely committed 
themselves to the Lord; so that I should not have 
thought that I could have such a heart and mind, 
so that I almost wondered how they could depart 
from the word of God ; but they forgat the comfort 
of the future glory, and became heedless, and the 
oil of righteousness and love failed their earthen ves- 
sels. Matt. 13:43:25:3. 

Hence, my faithful, dearest flesh and blood, be 
warned, that you may not, through slothfulness and 
heedlessness, find yourself deceived with the heed- 
less, foolish virgins. Therefore be watchful in the 
spirit, and give diligence still from day to day, to put 
off more and more (Eph. 4:22); for, my dear lamb, 
it is necessary that you watch, since not all shall en- 
ter into the promised land, who have gone out of 
this present spiritual Egypt and Sodom; and this 
because of the power and might of the old serpent, 
who does not rest nor pause day or night, but goes 
around the camp, seeking whom he may find 
drowsy; whom resist stoutly in the faith take 
upon yourself a valiant and believing heart. 

Furthermore, dearly beloved lamb, it is my re- 
quest that you conform to all humility, and be little 
in your own eyes, and mind not high things, but 
condescend to men of low estate. Rom. 12:16. 
Always be ready and anxious to hear the word of 
God, and remember the words of Christ: "Where 
two or three are gathered together in my name, 
there am I in the midst of them." Matt/ 18:20. O 
my dear lamb, have fervent love for the church of 
God, and forget not to communicate of that which 
the merciful, dear Father has given you. Remem- 
ber that mercy glorieth against judgment, for with 
such sacrifices God is well pleased. Jas. 2:13; He- 
brews 13:16. But I know, my beloved lamb, and 



have confidence in you, that you will herein follow 
the teaching of our dear Lord Jesus Christ. Matt. 
6:1. Herewith, my dearest, I take farewell and 
leave from you, my flesh and blood, on this earth, 
and commend you into the hands of Almighty God, 
our Savior, Jesus Christ, who is able to preserve 
and build up you and your child (Acts 20:32), and 
to strengthen you in every distress, even as he is 
faithful, and will do it, if you, my dear lanb, only 
continue in his statutes and laws, and do not become 
weary in the way of the cross, though it be full of 
anxiety and hardship for you. O that you, my dear 
lamb, could take courage and praise and thank 
your God, that you are found worthy also to suffer 
for his name. O think of the words of the wise man 
where he says: Having been a little chastised, we 
shall be greatly rewarded; for God trieth his chosen 
as gold in the furnace. Wis. 3:5, 6. 

Therefore, my dearly beloved lamb, let the trying 
of your faith work patience, and let patience have 
her perfect work (Jas. 1:3, 4), and remember the 
words of the wise man : A patient man is better than a 
strong man; and he that ruleth his spirit (mark) than 
he that taketh a city. Prov. 16:32. Further, the 
prophet Jeremiah says: It is good and a great thing, 
to be patient, and that one that is forsaken wait for 
help of the Lord. Lam. 3: 36. Hence possess your 
souls in patience for a little while yet, this I beseech 
you from my inmost heart. Luke 21: 19. 

O my dearly beloved lamb, once more I entreat 
you, acquit yourself valiantly. O if you love me (as 
you abundantly do), follow the footsteps of my faith; 
for the time is fulfilled, the days are spent, my years 
are ended which I lived in this wilderness amidst 
many dangers. I have not run or fought as uncer- 
ly; hence I rejoice in the spirit, that God the merci- 
ful dear Father has been with me, so that I have 
fought the fight, and finished my course. Hence- 
forth there is laid up for me the crown of eternal life 
which God, the merciful, dear Father, shall give me, 
and not to me only, but unto all them also that love 
his appearing. 1 Cor. 9 :26; 2 Tim. 4:7, 8. And I 
shall now enter into the precious land, which I have 
tasted and seen by faith, wherefore my inner man, 
has a desire for it, so that I am not afraid of my 
enemies, nor shrink back from Jordan, which though 
it is most terrible to behold in the eyes of some, we 
are certain and assured that our faithful God of Is- 
rael will be with us, and will make it ready with his 
strong arm, so that we shall pass through unharmed, 
and thus encourage the young valiant Israelites. In 
short, to all who want to fear God from the heart we 
are, through the grace of God, a savor unto eternal 
life; and those who hate us, a savor of death. 2 Co- 
rinthians 2: 16. Adieu, my flesh, my blood; under 
the altar I hope to wait for you all. Rev. 6: 9. Let 
my blood be a perpetual testament and memorial 
unto you. Farewell, until we meet in eternity. Amen. 

O keep valiantly, I pray you in the way of right- 
eousness; for I testify unto you with my blood, be- 
fore God and his angels, that it is the true road and 
highway, yea, the true grace of our God, on and in 
which you stand. 1 Pet. 5:12. The grace of God 
be with you. Amen. The 24th of October, five 
o'clock A.M., A. D. 1564. 



MARTYRS MIRROR. 



651 



ANOTHER LETTER FROM MR. JELIS MATTHIJSS TO 
HIS WIFE. 

My dearly beloved chosen wife and sister in the 
Lord, I wish you folks much strength and comfort 
from God the merciful dear Father, through the 
consolation of the Holy Ghost, whereby he com- 
forts all afflicted, sorrowing hearts that are op- 
pressed for his testimony, even as is the case with 
you at this present time, so that it troubles you 
greatly though you have been so much taught by 
the Holy Ghost, that you well know that it is the 
will of our Lord and Master to whom we have 
bowed our knees, to serve and be faithful to him in 
every distress, tribulation and temptation ; for he 
has chosen and called us both to the end that we 
should k^ep his name amidst much tribulation and 
pain, and should not become weary of these few 
stripes and fatherly chastenings (Job 5 : 17) ; for 
thereby he makes us true heirs of his heavenly king- 
dom, if we receive them in resignation and patience, 
and are exercised thereby ; to which may the merci- 
ful, dear Father strengthen us with the power of his 
Holy Spirit. Amen. 

Further, my dearly beloved wife, since I presume 
that your heart is much troubled and sorrowful on 
my account, and you, as I believe, would like to 
hear and know how it is with me, I cannot forbear 
to write you a little about how it went' with us. I 
did write to you on our last night (as I thought), 
and asked the bailiff whether I might write a little 
yet to my poor, sorrowing wife. He said, "yes." 
But we were not allowed to go up stairs again, and 
had to remain in the kitchen ; and Huyge would 
not consent to my writing, except he might hold it, 
and hand it to the bailiff, as I think he has done; 
yet I hope that you will' yet get it. Further, my 
dear lamb, know, first of all that my purpose is still 
unchanged, and I am ready to await in patience all 
that God the merciful, dear Father and the enemies 
of the truth will impose upon me. Further know, 
you folks, that we had not heard of any trouble of 
the flesh; but in the evening, about nine o'clock, 
Huyge came up stairs with his wife, saying: "Mr. Je- 
lis and Willeboort, come down; there is somebody 
that wants to speak with you." Then our women, 
especially Maeyken, began to cry and weep greatly. 
I asked him whether we were not to come up again, 
to which he gave me but little reply. Hence I im- 
mediately divested myself of my cassock, and put 
on my old jacket. I then kissed my blood, namely, 
the child, took off my hat, and briefly addressed 
myself to God, the merciful, dear Father, that he 
would preserve the child all the days of its life; my 
heart experienced some sadness over it, but it did 
not last long. When I came down, the stadtholder 
was standing there, and a short time afterwards also 
the bailiff came, and catching sight of me said: 
"Well, Mr. Jelis, the time has come," or some such 
words. I then stepped up to him a little closer, my 
heart being quite joyful, and said to him in a very 
friendly manner: "My lord, I have known you for 
eight or ten years, and looked upon you as an hon- 
est man; how comes it that you want to take us in 



this manner by surprise? We certainly have not 
heard a word of it." 

He replied: "There is time enough; it will not be 
yet; but make yourselves ready for to-morrow at 
five o'clock." I then exchanged a few more words 
with him, saying: "O man, man, what a great bur- 
den you put upon yourself; I would from my heart, 
that you were not a judge over us, not however for 
our flesh's sake, for we are of very good cheer as 
regards that;" and I took up a tankard that stood 
there, and drank his health. When he had gone 
away, I began to write, and wrote until about five 
o'clock, when he returned and gave orders that the 
servants should take us up ; and as to how it went 
up in the city hall, you probably have heard. 
When we came away from there, we were both 
locked up in a room, and as I was fettered, I could 
not write to you. 

I inform you further, that the next day, that is, 
this morning, the bailiff and the stadtholder sum- 
moned us down, and brought us both into a sepa- 
rate subterranean dungeon, which was very dark, 
and they had also darkened the window. They 
said: "You will have to remain here until it will be 
otherwise." The stadtholder said: "We are all 
mortal, we do not know ourselves when we are to 
die." I said nothing. When I stood in the dun- 
geon, the bailiff looked at me, and I cast my eyes 
up heavenward, and said: " O God, preserve us," 
or such a word or two. 

It seemed as though the bailiff wanted to say: 
"Yes, it comes through you;" however, he did not 
give utterance to it, and went away with the other, 
and our God was not far from us, with the consola- 
tion of his Holy Spirit, and made my heart joyful, 
so that I could not refrain from singing a hymn. 

In the afternoon we were given a bit of a candle, 
and I commenced to write this, which I should have 
liked to send to you before night, but I was not 
able to do so; hence accept it in love. 

O my affectionately beloved lamb, I think our 
hour is fast approaching; for it seems that the ruler 
of this world will come this night. Hence I beseech 
you by the bleeding wounds of our dear Lord Jesus 
Christ, and for the sake of the eternal salvation of 
your soul, that you will never let it leave your 
heart, how I walked before you ; and when my 
blood — which I hope you will bring up in the fear 
of God — has attained to years of understanding, ad- 
monish him with it, and do you, my most beloved, 
not forget it either; but let my blood be a perpetual 
testament and memorial to you, how I, according 
to my feeble ability, have been an example to you. 
Still, I would that I had been able to walk more 
holily and blamelessly before you; but you know 
that according to my feeble ability I sought to 
please the Lord, and, according to my weakness, 
walked with boldness in the way of the cross, which 
it is my heart's desire, that also you will do; and 
do not forsake it; but it is my fatherly entreaty, that 
you give more diligence to make your holy calling 
and election surer and surer; for the day of the 
Lord is not far off, in which he will reward every 
one according to his works. Then, my faithful 
lamb, he will find the lukewarm slothful and heed- 



652 



MARTYRS MIRROR. 



less, who now bear the name of Christians, and do 
indeed bear the vessels, but have not the oil of love 
and righteousness in them. Hence, my flesh, my 
blood, I entreat you kindly, not to regard the luke- 
warm, slothful, heedless, and fearful; but prove 
yourself, and daily examine yourself, whether you 
are truly walking in the faith of the Son of God. If 
you thus examine yourself, you may prove and 
know what is yet necessary for you to put off. 2 Co- 
rinthians 13:5. 

O always strive for humility, since a humble 
heart is in the best condition for self-examination ; 
for such an one constantly bewails his weakness and 
insignificance before the Lord, fearing lest at last he 
might yet come to shame in this perilous, fearful 
time, through the manifold and subtle snares and 
nets; wherefore such a regenerate child of God has 
a heartfelt desire to be at home, and to be delivered 
from this miserable, spotted garment of the flesh, 
knowing full well that he is walking amidst great, 
perils; hence he rejoices when he hears of the cross 
of Christ; he is not minded, lightly to flee before 
the ungodly, except when necessity demands it. 
But the lukewarm, slothful and heedless, who some- 
times think that they are rich enough, and have 
need of nothing, they in the meanwhile, as soon as 
they hear aught that the ungodly only form a com- 
pact to extirpate the righteous, are greatly discon- 
certed or are more fainthearted, aad this sometimes 
is not yet all, but they come to their neighbor, 
whose heart they ought to encourage, and make 
him fainthearted too. 

But you, my faithful lamb, be courageous, this I 
heartily entreat you, and look not to the aforemen- 
tioned, nor to those who now so unfaithfully depart 
from the Lord, whether through cross, or persecu- 
tion, or false doctrine. O, if they previously had 
daily examined themselves, and had had a taste 
for heavenly things, they would not have suffered 
themselves to be deceived so easily, or have dreaded 
the cross so much; but they would heartily desire 
to confess the name of their God among this wicked 
and perverse generation, and entreat their Lord 
from their hearts, that they might be strangers in 
the land, to the praise of their God, and the edifi- 
cation of their neighbor. 

Further, my dear, faithful, beloved, and chosen 
wife, whose soul I love as dearly as my own, it is yet 
my Christian and fatherly request, that you will 
take care all the days of your life, that you may 
come to the place where I shall soon be, so that we 
may not be separated in the eternal habitations. O 
that it might be God's holy will and pleasure, and 
be possible, that I might drink the cup of bitterness 
for you. Yea, though it were thrice, I think I 
would most willingly do it, from the heart, so that 
you might also be saved. 

O then I should accept my departure with a still 
much more joyful heart, and should certainly have 
no apprehension that you should ever be moved 
from the simplicity of our dear Lord Jesus Christ; 
however, I feel no apprehension, as long as you 
continue as I now leave you ; for you fear the judg- 
ment of the ungodly. Hence I desire with Sirach, 
that you remember in all your undertakings what he 



says, namely: My son, whatsoever thou takest in 
hand, remember the end, and thou shalt never sin 
(Sir. 7:36), namely, such sins as could keep you 
out of God's kingdom; for as regards your daily 
frailties and mis-steps before God, they will not con- 
demn you or bar you out, for with reference to this 
the holy apostle John says: If any man sin, we have 
an advocate with God the Father, who maketh in- 
tercession for us, which is Christ Jesus, the high 
priest, who entered in, namely, into the holy of 
holies, and made an eternal offering and atonement 
for his people and generation, and sat down on the 
right hand of God his Father, as an advocate and 
intercessor for our daily stumblings and fallings, as 
the apostles say. 1 John 2:1; Rom. 8:34; He- 
brews 9: 12; Ps. 110:1; Col. 3:1. See, my faithful 
and dearly beloved lamb, to this intercessor and ad- 
vocate I direct you, and not to the deceased saints, 
as the blind leaders of this world do. 

Therefore, flee to him for refuge in your great 
distress ; remember that his ear is not heavy that he 
cannot hear you, and his hand not shortened that 
he cannot help you; for his eyes are upon his saints 
(Ps. 34: 15), whom he has so dearly purchased with 
his own precious blood; and he listens to their call- 
ing, sighing and crying: for he calls those blessed 
already, who here weep and suffer for righteousness' 
sake, of whom you are one now. Matt. 5:4. Hence, 
O my flesh, my blood, comfort yourself with these 
promises, this I pray you; for those who sow here 
in tears, shall hereafter reap in great joy. Ps. 126: 5. 
O, therefore do not think, my dear lamb, that the 
tears you now weep will have been wept in vain; for 
they have already come before the face of the 
Lord. Hence, be patient yet for a short time, this I 
entreat you; for he will not have you here long, I 
hope, but will also take you away from the evil to 
come, and bring you to sure rest in his chamber, as 
the prophet Isaiah (57: 1, 2) says, Because you, ac- 
cording to your feeble ability, desire to walk up- 
rightly unto the end, to which may the merciful, 
dear Father help you, through the help and power 
of his Holy Spirit; faithful is he who will doubtless 
do it. 1 Thess. 5:24. Further, my dear, chosen 
and beloved wife and sister in the Lord, as I cannot 
yet draw my fatherly and solicitous heart away from 
you, but would so gladly from my inmost soul, pre- 
sent you, in and according to your weakness, per- 
fect and blameless before God, it is my humble and 
kindly request, that you will sincerely love your 
neighbor, and always remember the poor saints of 
the household of God, even as you have hitherto 
had such a disposition. Let your love herein not 
grow less, but much rather increase. Always re- 
member Christ's words, where he says : "The poor 
ye will always have with you." Matt. 26:11. And 
it is manifest that there are always poor among or 
in the house of God. Heb. 3:6. Bear in mind that 
it is a great and acceptable work before the Lord ; 
wherefore Sirach says that the alms of a man is as 
a purse on the way with him ; and it will spare him 
in the judgment. Yea, it blotteth out sin, and cov- 
ereth the multitude thereof; for mercy glorieth 
against judgment, says James. 2:13. Hence, give 
diligence also in this, as I am confident you will; 



MARTYRS MIRROR. 



653 



and though there is no necessity for writing you this, 
yet I hope it will tend to your best interests, so that 
after my departure you will not grow slack. I further- 
more, entreat you yet, my dearly beloved lamb, 
that you will always associate with the pious, that 
you may attain to greater piety and discretion. And 
desire the reasonable, sincere milk, namely, to hear 
the word of God, that you may thereby grow and 
increase in every good work, i Peter 2:2. And 
live in quietness (you know what I mean); this I 
earnestly entreat you ; and wait for the day of your 
redemption, which, perhaps, is not far off. Here- 
with I will take my leave and eternal adieu from 
you, my flesh, my blood, and humbly entreat you 
once more, for the sake of the eternal salvation of 
your soul, and by all the great love that you have 
ever had to me, that after my departure you will be 
mindful of my writing, and heartfelt entreating and 
admonishing; whether done by writing or orally; 
and do not let it remain with you as a dead letter 
or a fable, but make frequent use of it as a prescrip- 
tion tending to your health, and keep it in the 
strong box of your heart as a perpetual treasure and 
memorial; for it will bring you more profit than 
many pieces of fine gold and silver. O the time is 
approaching rapidly, and I will therefore cease 
writing and everything else; hence it is my affec- 
tionate request, if you love me and the eternal sal- 
vation of your soul, fulfill my request, according to 
your feeble ability, and depart neither to the right 
nor to the left, whether through the cross of bonds 
or imprisonment, or any other cause; and if God, the 
merciful, dear Father makes you worthy to suffer 
for his name, be not afraid; for I should never have 
thought that bonds and imprisonment could cause 
so little conflict to one that has renounced himself, 
and has a heartfelt desire to be at home; hence, fear 
them not. Now, my affectionately beloved, chosen 
lamb, and dear sister in the Lord, my time is ful- 
filled, the days are spent, the years are finished; I 
have fought a good fight, I have finished my course, 
I have kept the faith (2 Tim. 4:7); so that my ene- 
mies who set themselves against me have been 
put to shame (Psalm 53:5); for through my 
God I have gained the victory, who has deliv- 
ered me out of the jaws of the lions and the 
mouth of hell, and shall also deliver me from 
every evil (2 Tim. 4:17, 18), and save me at 
his coming, and give me the true promised land, 
which I have seen by faith, and tasted of its fruits, 
wherefore I have a heartfelt longing for it. O assist 
me to thank and praise the merciful, dear Father, 
that I have safely come through the wilderness of 
this evil, wicked and perverse world, and am now 
standing before Jordan, through which only I have 
yet to pass. Though it is somewhat terrible to be- 
hold, yet I do not fear it at all, for I am sure that 
my God will succor me, and make me ready, so 
that I shall pass through it safely and unharmed; 
for faithful is he that promised it to me, and he will 
never leave me, nor forsake me, so that I may 
boldly say: The Lord is with me; I fear not what 
man may do unto me. Ps. 56:4; Heb. 13:5, 6. 
They have come for me. 



JAN GERRITS, BURNT AT THE HAGUE, FOR THE 

TESTIMONY OF JESUS CHRIST, THE I5TH 

DAY OF DECEMBER, A. D. 1 564. 

A testament by Jan Gerrits, made while imprisoned 

at the Hague for the testimony of Jesus 

Christ, in December, A. D. 1564. 

Grace and peace from God the heavenly Father, 
and his Son Jesus Christ, be with you. Amen. 

My dearest and much beloved brethren and sis- 
ters in the Lord, I inform you that I have received 
your communication, which I have read with great 
joy; for its object is, in the first place, to incite to 
steadfastness in the faith, and to a perfect end, and 
this through Jesus Christ, wherefore I entreat the 
heavenly Father with all my heart and mind, that 
not only I, but all the godfearing may attain to an 
upright end, according to the will of God, as I hope. 
For I have suffered stripes and great pain, and this, 
according to the words of John, for the brethren. 
1 John 3:16. I desire to suffer not only this, but 
also, if it is the will of God, to die for his name, 
word and truth, no matter what kind of a death it 
may be; fof I should not have thought that it 
should last so long; but as not a hair of my head can 
be hurt, without the Lord's permission, I want to 
await the end with him, in patience, as behooves a 
Christian . 

Therefore, my much beloved brethren and sisters, 
it is my heartfelt request that you and all the god- 
fearing will entreat the Lord for me your weak 
brother, that I may receive the end of my faith; for 
the prayer of the righteous avails much, and is ef- 
fectual, i Peter 1 : 9. They use every artifice to rob 
me of the beautiful treasure which I have received 
from God; but I trust to the Lord, that he will pre- 
serve me. 

In the second place, dear brethren, it is a great 
joy for me and the Lord, to learn that the vineyard 
of the Lord is enlarging, and that its branches are 
spreading wide, bringing forth upright fruits of the 
most high God, which I have so long desired. 
Hence I thank my and your God, that I hear what 
you have written, and rejoice that the light is rising 
in every nook and corner, and shines over every 
mountain, as I hear from many friends, who come 
to comfort me in my bonds. Therefore, my dear 
friends, be diligent, every one according to the gift 
he has received from God, and put it diligently out 
upon usury, so that you may get much gain, and 
may hear these words of the Lord : Well done thou 
good and faithful servant : thou hast been faithful 
over a few things, I will make thee ruler over many 
things : enter in to the marriage of the Lord. Mat- 
thew 25:21. 

Thus, let every one build up the house with lively 
stones, that it may become a glorious priesthood, 
and that they may offer up spiritual sacrifices, ac- 
ceptable to God by Jesus Christ. 1 Peter 2 : 5. We 
may always be of good cheer in the Lord, for his 
power is so great with those who fear him, that all 
death, devil, hell, fire and sword, must yield to him. 
All this cannot hinder those who are built upon 



654 



MARTYRS MIRROR. 



Christ; for we can do all things through him who 
makes us worthy, and through his love everything 
is overcome, and it casts out fear (i John 4: 18), as 
I can indeed say; for when I was brought into the 
King's hall, and stood there almost an hour, before 
the lords came, and saw how everything was being 
put in readiness to torture me, I again and again 
thought in my mind: O Lord, unless thou now suc- 
cor me, I am utterly lost; and I prayed him to give 
me a mouth to speak to his praise and glory, and 
to close it against everything tending to blaspheme 
his holy name and that of my neighbor. 

While I thus spoke and they were getting ready 
to torture me, I felt neither fear nor apprehension; 
however, they handled me in a very severe and 
fierce manner, so that the president said: "Why 
will you not tell the truth?" Ans. "Because 
Christ spoke nothing but what tended to the glory 
of his Father, and what concerned his own divinity: 
about all other things he was silent. And I want to 
do the same; wherever his honor and the doctrine 
of his commandments are concerned, I do not want 
to be silent either before emperor, or king, or duke, 
or count." Instantly the order was : " Handle him 
without gloves: a drowned calf is a small risk." Be- 
hold, my dear brethren and sisters, how unmercifully 
they treated me. Nevertheless, the Lord -was with 
me, blessed be his holy name; I had no control of 
myself, but the Lord directed my mouth, so that 
they could obtain nothing according to their will. 
See, my dear friends, how faithful the Lord is; him 
that trusts in him he does not suffer to be con- 
founded. Sir. 2:10. 

Hence I write again, always be of good cheer in 
the Lord, and admonish one another at all times, 
for Peter deems it expedient and profitable to help 
bear one another's burdens, and this in love; for 
whether one member suffer; all the members suffer 
with him; or whether one member be honored, all 
the members rejoice with him. 2 Peter 1: 13; 1 Co- 
rinthians 12:26. 

In the third place, I let you know that my wife has 
been here, and brought me your kind greeting, 
which I was very glad to hear; as also that she de- 
sires to follow that which is best, according to her 
feeble ability. For she confesses that the life which she 
has hitherto led is evil, as we may indeed all con- 
fess that ours also was unprofitable in times past. 
Tit. 3:3. Hence I entreat you, my dear brethren, 
that you would exercise a watchful care over her, 
and admonish her to a better life, and this in love; 
and if you should be ' able to accomplish anything, 
and write it to me, it would greatly rejoice me. If 
you write to me before I offer up my sacrifice to 
God, send your communication to my aged mother, 
or to N. , and I shall get it. Moreover, I gave her 
some spices, namely, a nutmeg, three or four hands 
full of ginger, and some cloves, that she should give 
them to J . C. , or to some one else, that they should 
be cut up in pieces and properly distributed around, 
as a perpetual greeting, and this in the Lord. Here 
upon earth, an eternal adieu in Christ, peace and 
farewell, in case this be the last opportunity, before 
we all meet in the presence of Christ, and there see 
one another in his glory. Amen. 



My much beloved brethren, I have lived with you, 
and rejoice that you are so courageous in building 
the city and the temple of Jerusalem, which have 
lain waste and in ruins so many years. -Hence do 
not lose courage, brethren, though you be mocked 
and reviled as was Israel. When they rebuilt the 
wall (mark), they waxed stronger as they worked. 
Though the enemies raged, that the work might not 
progress, yet they did not cease from it, but kept 
watch the more diligently, holding in one hand the 
spear or the sword, and in the other the trowel, and 
were of good cheer, for God was with them and 
fought for them. Neh. 4. Behold, my dear friends, 
let us take an example, how valiant these heroes 
were ; they were not daunted by their enemies. 
Thus let us also do, however much they cry or 
write, yea, revile and say : ' ' Behold, these people 
come, and want to lay a new foundation to the city, 
and do not know an a from a b. Whence have they 
this? where did they learn it? We have studied at 
universities, and spent our money for this purpose. 
Now, should these asses come and teach us ? One is 
nothing but a cobbler; another, a weaver or furrier, 
and these want to quote Scripture. Let them re- 
main at their trades; that [quoting Scripture] is our 
province; nor will we tolerate it; it must be opposed 
with fire, water, and the sword." Nevertheless, do 
not let us fear or be intimidated, however much the 
dogs bark, and the lions roar; for God, who is with 
us, is a strong God; he will preserve his own, and 
help them gain the victory. They can do no more 
than what the Lord permits them . My dear breth- 
ren, excuse this my simple letter; it was for the most 
part written in haste, the day after I received your 
letter. Herewith I will commend you once more 
to the Lord, and to the word of his grace. Tell the 
friends in Vlieland, that I affectionately greet them 
with the peace of the Lord, that they shall contend 
valiantly for the law of the Lord. Pray the Lord 
for me; I will also pray for you; do not forget me 
in your prayers; think as though you were impris- 
oned, too. Heb. 13:3. Farewell. The fear of the 
Lord preserve you all. Amen. 

I also send you here another letter ; perhaps it 
may refresh you in the assault you suffer from the 
adversaries of baptism. [What prompted me to 
write it is a controversy] which I had with a Lutheran 
preacher. The following is a reply to his letter, 
which he sent me, since we had often conversed 
together. The Lord be with your spirit. Amen. 



A LETTER FROM JAN GERRITS TO THE LUTHERAN 
PREACHER. 

My much beloved good friend, herewith I will bid 
you adieu, for after this I hope to dispute with, or 
write against, neither you nor any other man ; for 
Paul says : Avoid contentions, or profane babblings, 
and unprofitable disputations ; for they will increase 
unto more ungodliness, and their word will eat as 
doth a canker. Tit. 3:9; 2 Tim. 2 : 16, 17. Hence 
I want to be delivered also of you, and that my 
soul may rest in peace with God. Farewell always. 



MARTYRS MIRROR. 



655 



See, my good friend, here are the arms and weap- 
ons of my faith, and this, in part, briefly shown. 
Behold, with these, and no other, whether of iron 
or steel, spear or sword, will I attack the kingdom 
of antichrist; for spirit must be overcome with spirit, 
and flesh with carnal weapons. Hence I say with 
the apostle: The weapons of our warfare are not 
carnal, but mighty before God to the pulling down 
of everything that exalteth itself against the truth ; 
for we wrestle not only against flesh and blood, but 
against principalities, against powers, against the 
rulers of this world, against spirits of wickedness 
under heaven. 2 Cor. 10:4, 5; Eph. 6: 12. Hence 
all Christians must put on the armor of God, that 
they may be able to stand against the wiles of the 
devil ; and also be ready in every respect. Hence 
Peter says : "Be sober, be vigilant ; because your 
adversary the devil, as a roaring lion, walketh about, 
seeking whom he may devour, whom resist stead- 
fast in the faith." 1 Pet. 5 : 8, 9. This is our weapon, 
with which we are satisfied. 

In the first place, a Christian does not know war, 
but must patiently bear all that comes upon him, for 
the Lord's sake; for Christ taught his disciples only 
love for their enemies. Moreover, he forbade them, 
when they asked him : ' ' Lord, wilt thou that we 
command fire to come down from heaven, and con- 
sume this people ? " " No, "he said, ' ' ye know not 
what manner of spirit ye are of. Matt. 9 : 54, 55. 
Be merciful, as your heavenly Father is merciful. 
When he suffered he threatened not. 1 Pet. 2 : 23. 
These examples we follow with all diligence, accord- 
ing to our feeble ability, commending our souls to 
the mercy of God, as the faithful Creator. From 
this you may see or understand, what kind of peo- 
ple we are, and what spirit we have. 

See, my good friend, with these weapons and 
arms I will meet you, as a little and unrenowned 
David, meeting the great Goliath and presumptuous 
champion who mocked and reviled the army of God, 
and relied upon his own strength, even as you now 
trust in your learning, and are proud of the name 
' ' Rabbi,' ' and because of- the great reputation and 
renown of your understanding, might and power, 
you begin to say with Goliath : ' 'Am I a dog, that 
thou comest to me with staves ? I can and will give 
thy flesh unto the fowls of the air to eat." 1 Samuel 
17 : 43. Thus spoke Goliath, and you no less ; for 
you say that without strength I am deceived and 
dead. Yes, my friend, I am well aware, that I and 
those like me are always looked upon by you as 
little and unlearned. 

Behold, by your presumptuousness you have 
brought it so far, that I dare boldly step forth with 
my sling and stone, and say to you, as to Goliath, 
the champion and defender of the Philistines : Be- 
hold, thou hast come out to me, relying on thy 
spear and shield; but I come to thee from confi- 
dence in God, in the name of the God of Israel, and 
will give thy flesh this day unto the fowls of the 
air to eat, and slay thee with thine own sword, 
namely with your own writing or disputation, which 
serves me to overcome you, not by the spirit of the 
universities, but by the word and power of God, 
and this in Dutch, my mother tongue, to the greater 



glory of God, and to your shame. And the dumb 
ass shall cause your madness to be manifest; you 
Balaam have beaten me, poor ass, so long until I 
spake by the power of God. Num. 22 : 28. You Go- 
liath have so long reviled and defied me and the 
army of Israel, that I slay you with your own sword, 
which I should not have done, had you not snapped 
with such sharp teeth, and flourished your pen so 
boldly; how could I let this pass. Now, if I receive 
no thanks for it, as I presume will be the case, you 
may blame yourself for it, for one cannot be silent 
and speak the words of God, 

O men, men, it were well for you, that like Ga- 
maliel you would leave the people of God in peace; 
for if this work is of men, it will come to naught, 
but if it is of God, you cannot overthrow it; hence, 
take good heed, lest you run against the sword 
of the Lord, and be found even to fight against God. 
Persecute Jesus of Nazareth no longer, and leave 
Israel unmolested. Acts 5 : 34, etc. ; 9. 

To come now to the purport and beginning of 
your letter, which you sent me in order to instruct 
me in all the arguments and intelligence pertaining 
to the faith, I find that you greet me in the name 
of the Father, the Son, and the Holy Ghost. To 
this I reply: Since you boast of being a Christian, 
and regard me as a reprobate and unbeliever, and 
as laboring under a false opinion, therefore I say 
that you are wrong in writing thus, for John says . 
If there come any unto you, and bring not this doc- 
trine, receive him not into your house, neither greet 
him ; for he that greeteth him is partaker of his 
evil deeds. 2 John 10,11. And Paul says that if any 
man that is called a brother be nevertheless a forni- 
cator or the like, he, as also an unbeliever, shall 
not inherit the kingdom of God. Hence, since they 
cannot inherit the kingdom of God, we are not to 
eat bread with them, for the destruction of their 
flesh, that they may consider from whence they are 
fallen. 1 Cor. 5. 

In the second place, you call me your brother. 
Why am I your brother, seeing we differ in faith? 
Is it because we are all created of God the Father? 

1 say no to this ; for if we were brethren according 
to the spirit, and according to the doctrine of Christ 
and the apostles, we must be in one faith and prac- 
tice, and be led by one spirit, which, however, is 
far from being the case; for the brotherhood must 
spring out of the heavenly regeneration, through 
the hearing of the divine word, from the earthly into 
the heavenly. This brotherhood is not ascribed to 
unbelievers, nor does it originate in carnal descent, 
as Paul clearly indicates, when he says : "Be not 
unequally yoked together with unbelievers: for what 
fellowship hath righteousness with unrighteousness? 
and what communion hath light with darkness? and 
what concord hath Christ with Belial? or what part 
hath he that believeth with an infidel? and what 
agreement hath the temple of God with idols ? ' ' etc. 

2 Cor. 6:14, etc. For the brotherhood consists in 
this : Endeavoring to keep the unity of the Spirit ; 
to abide in one hope of the calling ; one Lord, one 
faith, one baptism. Eph. 4 : 3. Mark, you are satis- 
fied with your baptism, whether administered by the 
midwife, or by confirmation, and the like; not con- 



656 



MARTYRS MIRROR. 



sidering that God would dwell above all, and in us 
all, through his word . 

Since, then, you are so contrary to me, and I to 
you, in faith, doctrine, life and spirit, why do you 
call me brother, I ask you once more ? Or, if I am 
a heretic and a renegade from the truth, why do you 
not avoid me, after I have been admonished once 
or twice? for this is commanded by the Scriptures. 
But alas ! you do not obey the divinely inspired 
Scriptures, but choose them unto your own destruc- 
tion. 2 Pet. 3:16. 

In the third place, I find in your deceptive letter 
ot instruction, that I am accused and decried only 
with reference to error and misapprehension regard- 
ing baptism, no other articles being mentioned. 
What shall I say to this? Are all your gods an 
abomination to you? and is it all over with your 
false doctrine and church usages? I think not; you 
are too fond of deceitful gain. But I well know your 
intention; you think that when you shall have de- 
prived me of one, you will also get the rest, accord- 
ing to what you yourself said in Delft. O what a 
brother you are to me, fine, indeed, in appearance ! 
But my Teacher and Master Christ Jesus has warned 
me against you, to "be wise as serpents, and harm- 
less as doves." Matt. 10: 16. Yes, you are such 
a brother to me, as the old, lying prophet, who de- 
ceived the man of God by his lies ; for God had 
commanded the man of God to prophesy against 
the altar, and to eat no bread, nor drink water at 
that place, until he should have returned into his 
own country. But the seed of the serpent, the old 
prophet, said : ' ' Eat bread with me, and drink 
water. ' ' The man of God answered : ' ' God has for- 
bidden me this. ' ' But the deceiver said : " I am 
also a prophet of the Lord, as thou art, and the 
Lord spake to me, that you should eat bread here, 
and drink water." Then the man of God went in 
with him, and transgressed the commandment of 
the Lord; wherefore, in punishment of his disobedi- 
ence, he was slain by a lion on the way. 1 Kings 13. 

This example is a great terror to my soul; for 
after deception, and transgression of the word of 
the Lord, he sends lions, dragons and bears, that 
they may get dominion of my soul, and kill it; for 
if my faith were feeble and wavering, I should be 
overcome and certainly be killed, but the anchor 
of my faith is steadfast. 

In the fourth place, I come to your unreasonable 
or willful stupidity, that you want to maintain your 
infant baptism by the circumcision of the law, or 
Israel's sign of the covenant. For Paul says that 
circumcision (which you understand to be a figure 
of baptism), is made without hands, in the spirit, 
for the putting off of the sinful flesh; whose praise 
is not of men, — as was done with the hand on Israel 
— but of God. Col. 2:11; Rom. 2 : 29. Now, is 
your infant baptism in the spirit, without hands, 
and this for the putting off of the sinful flesh, and 
for sin which they have not yet committed? For to 
put off the sinful is this, as Paul says : ' ' Mortify 
your members which are upon the earth ; forni- 
cation, adultery, uncleanness, lasciviousness, evil 
concupiscence;" see, whether this can be under- 
stood as having reference to your children. 



And through your infant baptism you cause it 
that we are called Anabaptists, though we do not 
baptize, nor are baptized, twice, but once, and this 
according to the truth, and pursuant to the com- 
mand and practice of the apostles; and with this 
we are well satisfied. 

In the fifth place, I will tell you our confession 
and practice, to show you that our baptism origi- 
nates not in an opinion, but in the command of the 
most high God. After this, I hope to write against 
or dispute with neither you nor any one else, as said 
before; for great, presumptuous wisdom, I have not, 
but an assured heart and a firm faith in my ground. 
Listen to this brief statement: Touching circum- 
cision, I confess that it was a token of Abraham's 
covenant, to him and to all his seed (Gen. 17 : 9): 
and also the entering into Israel, the church of God. 
The external circumcision of Israel was a figure of 
the future, inward circumcision of Christ, as may 
clearly be understood from the spirit of the New 
Testament, even as Paul says that that is not circum- 
cision, which is outward in the flesh; but circum- 
cision is that of the heart, in the spirit, and not in 
the letter, or law; whose praise is not of men, but 
of God. Rom. 2 : 28, 29. Nor are you those who 
are circumcised in Christ, with the circumcision 
made without hands, in putting off the sinful flesh. 
Col. 2:11. Further, what people are they who are 
buried with him through baptism? Listen, I pray 
you: Are you risen? through what? Through faith. 
What faith? What faith have the sponsors, through 
which God works, as you people understand it? 
Mark here, no infants; but such as believe and un- 
derstand. And this you put forth as your strongest 
argument. O friend, do not willfully kick against 
the goad; or it will be hard for you to speak against 
God, and to drive his word and truth from you so 
stoutly. For, if you claim outward circumcision to 
be a figure of baptism, well, then, who makes you 
pedobaptists so presumptuous that you baptize in- 
fants before the eighth day? And why do you bap- 
tize female children ? for, under the law, these were 
not circumcised ; from which it would follow that 
female children are not to be baptized; for truth is 
consistent. 

You are at an end with your figures of baptism ; 
but we have a better explanation concerning the 
figures of baptism, and Paul and Peter shall help 
us keep it by their spirit and testimony. Peter says 
that the entrance through the water into Noah's ark 
signifies to us baptism. Gen. 7:751 Pet. 3 : 20, 21. 
He who dares deny this, may also contradict us, 
who are little and unlearned in their estimation, yet 
are taught of God. Matt. 11 : 25. 

Our second witness with regard to the figures 
of baptism is the great apostle Paul, who declared 
the counsel of God. Acts 20 : 27 . He says that the 
exodus of the children of Israel from Egypt, their 
passage through the Red Sea, and that they were 
baptized under the pillar of cloud, through Moses, 
was a figure, and for our instruction. Ex. 14:22; 
1 Cor. 10: 1. But we, who are of the substance in 
the spirit and the New Testament, confess a clear 
ordinance, doctrine and command of God, and then 
the rule, practice and the clear examples of the 



MARTYRS MIRROR. 



657 



apostles, jregarding baptism ; this is explanation 
enough for us. 

The command of Christ is: "Go ye into all the 
world, and preach the Gospel to every creature; 
teach them to observe all things whatsoever I have 
commanded you, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost : 
he that believeth and is baptized shall be saved; 
but he that believeth not shall be damned." Mark 
16: 15, 16; Matt. 28: 19, 20. [Baptism is,] in the 
first place, a grave of sin, an entering in the church 
of God, a putting on of Christ, a fleeing from the 
wrath of God, a washing of regeneration, and the 
seal of a good conscience or assurance toward God; 
and he that rejects this rejects the counsel of God. 
The practice of the apostles was this: "If thou be- 
lievest with all thine heart, thou mayest." Romans 
6:4; Gal. 3:27; Tit. 3:5; 1 Pet. 3:21; Luke 7:30; 
Acts 8 : 37. 

The following was written by Jan Gerritts, 
although it is not contained in the first edition. 

Thus they were first asked. If you also ask the 
brethren this, and they say yes, it is well; for the 
apostles baptized upon faith and not otherwise. For 
if the eunuch had said: I cannot believe, Philip 
would not have baptized him. But he said: I be- 
lieve that Jesus is the Christ, the Son of the living 
God. Acts 8: 37. This is my faith, too, and noth- 
ing else. Again, when the multitude at Jerusalem 
heard Peter's exhortation, they were alarmed, and 
asked: " What shall we do?" Hear the good ad- 
vice: ' ' Repent, and be baptized every one of you in 
the name of Jesus, and ye shall receive the gift of 
the Holy Ghost-" And they that gladly received 
the word were baptized. Acts 2:37, Do your in- 
fants also do thus? then you are the old foundation; 
for other foundation can no man lay than that 
is laid, which is Jesus Christ, his word and example. 
The jailer rejoiced with all his house that he had 
become a believer. Acts 16:34. Are your infants 
also believers ? then it is well. Peter preached in the 
house of Cornelius, the centurion of the Italian 
band, and the Holy Ghost fell on the Gentiles as 
well as on the Jews. Acts 10:44, 45. Were there 
also infants present, on whom the Holy Ghost fell ? 
And this is what I asked you before we parted, 
when the servant came to spread the table, and you 
said: That which is born of the flesh is flesh, and 
this with reference to infant baptism. I then asked 
what became of the Spirit, but you gave me no re- 
ply. For John says:- The wind bloweth where it 
listeth, and thou hearest the sound thereof, but 
canst not tell whence it cometh. John 3:8. Do 
children feel the Holy Spirit? Nicodemus was a 
carnal man, and experienced nothing concerning 
the Spirit of God; hence Christ referred him to a 
child as we find stated, Matthew 18; 3. To be born 
again through the water from carnality into the 
Spirit is as Christ himself says, John 3:5. " Verily, 
verily, I say unto thee, Except a man be born of 
water and of the Spirit, he cannot enter into the 
kingdom' ' of God. A ?nan, what else does this sig- 
nify, than, he that is carnally minded, as the afore- 
said Nicodemus; for to be carnally minded is death; 



it does not mean children, for they do not feel it. 
But to be spiritual is life and peace, as Paul testifies. 
And to the Galatians he says : If ye be led of the 
Spirit, ye are not under the law. Now the works of 
the flesh are manifest, which are these, Adultery, 
fornication, uncleanness, lasciviousness, idolatry, 
witchcraft, hatred, variance, emulations, wrath, 
strife, seditions, heresies, envyings, murders, drunk- 
enness, revellings, and such like. But the fruit ol 
the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance: 
against such there is no law. Gal. 5:18. As also 
Peter says ; ' ' Wherefore laying aside all malice, and 
all guile, and hypocrisies, and envies, and all evil 
speakings, as new-born babes, desire the sincere milk 
of the word, that ye may grow thereby. 1 Peter 
2:1, 2. Thus do also; lay aside the great conceited- 
ness and presumptuousness of your heart, and build 
yourself up, a lively stone in the house of God, a 
holy priesthood, to offer up spiritual sacrifices, ac- 
ceptable to God by Jesus Christ. These sacrifices 
are the works of righteousness, and not human in- 
ventions, reason, or ordinances of outward sacrifices. 
Behold, with this consciousness we go on, or, this 
assurance is sufficient and valuable enough to us, to 
forsake property and life for Christ's sake, which is 
far from being the case with you people. In short, 
we do not seal the epistle of Christ before it is writ- 
ten; we do not sow before the field is well plowed with 
the Spirit and word of God; we do not sail, before 
we have favorable weather and wind; but you would 
have the child of the mother before it has been borne 
its proper time. But we can well wait till it has been 
borne its proper time and is brought forth by the 
mother. Who can forbear to speak of what every- 
body sees ? And thus we recognize baptism in the 
Scriptures as a command of the Lord, and a certain 
clear practice of the apostles. Moreover, we also 
clearly see, what cause baptism has, why it is admin- 
istered, what benefits it brings, to what people it is 
adapted, and what other name it has in the Script- 
ures. It is, in the first place, a grave of sin, an en- 
tering into the church of God, a putting on of Christ, 
a fleeing from the wrath of God, a washing of regen- 
eration, and the seal of a good conscience toward 
God. And he that forsakes or rejects this forsakes 
and rejects the counsel and word of God. 

In the sixth place, as regards this, that I spoke 
tartly and insolently to you, I answer: Behold, my 
Lord and Master, taught me nothing else, when he 
says: Beware of false prophets, which come to you 
in sheep's clothing, but inwardly they are ravening 
wolves. Matt. 7:15. Seeing you came to me with 
so fair an appearance, to slay my soul, as you indeed 
boasted, why then should I not speak or write the 
truth ? For what do you but seek to devour or tear 
me, to entice a poor sheep away from Christ's pas- 
ture. No, no! God the chief Shepherd preserve me 
from this. No one shall pluck them out of his hand, 
but if one goes out himself, then the case is different 
Yet, you have been assiduous, and struck your sharp 
fangs into my soul; and yet you call me brother. 
Hence I call you a wolf in sheep's clothing; how- 
ever, be converted and become a lamb. O friend, 
what have you come to? 



658 



MARTYRS MIRROR. 



In the seventh place, you strewed sweet roses and 
down before my feet, and made the bank slippery 
that I might glide off, saying: Mind not what those 
who deceived you without the Scriptures will say. 
Yet see, is this without the Scriptures ? Just as if I 
had relied upon the fair words of men. No, no; had 
it depended on fair speeches, you would have laid 
enough snares for me; your works constantly testify 
to this. See, my good friend, I think that this is 
enough for you, namely, my own faith and confes- 
sion; and I pray you, not so to damn and condemn 
little infants, and this for Adam's transgression, lest 
you be condemned and damned; since Christ, by 
his death, has redeemed us therefrom, as was stated 
when I was with you ; for Paul says : " As by the 
offense of one judgment came upon all men to con- 
demnation; even so by the righteousness of one the 
free gift came upon all men unto justification of 
life." Rom. 5:18. John says; "Behold the Lamb 
of God, which taketh away the sin of the world." 
John 1:29, [Paul says] to the Galatians: "Christ 
hath redeemed us from the curse of the law." Gala- 
tians 3: 13. And to the Ephesians: "That he abol- 
ished in his flesh the enmity, on the cross." More- 
over, he has promised them his kingdom, when he 

says : Suffer little children to come unto me 

for of such is the kingdom of God. And he received 
them, blessed them, laid his hands on them, and 
said: Except ye receive the kingdom of God as a 
little child, you shall not enter therein. Mark 10: 14 
to 16; Luke 18:16, 17; Matt. 19:14, 15. Nowwhen 
he says, of such, there is no difference, even as Paul 
says; that both Jews and Gentiles are all under sin. 
But you separate them, and say that it is only 
spoken to Jewish children, as though they were Jew- 
ish children, I replied that you should prove this to 
me by the Gospel; but you could not do it. and 
gave me no answer. For Christ showed his di- 
vine miracles on the children of the Gentiles as well 
as on those of the Jews, as, for instance, on the 
Gentile woman and the centurion's servant; and he 
gives this testimony concerning the centurion, that 
he has not found so great faith in Israel. And 
enough other such examples. 

Finally, I beg you to make the best allowance for 
my simple writing, for it is rustic work. If I "had re- 
ceived better talents from God, I should indeed de- 
sire to do better; but now I thank him for what he 
does give me. Farewell . 

Below there was written: I, Jan Gerritts Ketelaer 
van Tessel, confess but one Lord, one faith, one 
baptism, one Spirit, and one Father of all, who is 
above all, and through all, and in us all. I come 
quickly: hold fast that which thou hast, that no man 
take thy crown. Yea, the Lord Jesus comes. 
Ephesians 4:4 — 5; Rev. 3: 11. 



ANOTHER LETTER FROM JAN GERRITS, TO HIS AC- 
QUAINTANCES. 

After all affectionate greeting, dear brethren and 
sisters in the Lord, here is what you requested of 
me. I have complied with your wish, according to 



my feeble ability, as much as in me is; fqr which I 
most heartily thank God the Father and his beloved 
Son Jesus Christ, that he does not forsake his own, 
but always helps them to gain the victory; for his 
gracious eyes are ever upon his own, and his ears 
are constantly open to their prayers. Ps. 34:15. 
For it is written: When thou passest through water 
and fire, I will be with thee. Is. 43:2. Hence I 
give him alone praise and honor for his great succor 
and working, which he has shown in me poor sin- 
ner, in my tribulation, suffering and pain, yea, thus, 
my dear brethren, that the dogs, lions, and bears 
have not been able to harm me, however much they 
bark, roar and growl; for the Lord was my pro- 
tector; even as I put my hope of faith in him, that 
through his great grace he will also preserve me 
unto the end; for if God is with us, who can harm 
us, and if the Lord keeps the house (as David says), 
who can injure it. My friends, I wish I could de- 
scribe to you the state of my heart and mind when 
I was suspended, and severely beaten for the testi- 
mony of our Lord Jesus Christ; for his word, and 
his bitter suffering which he endured for us poor 
sinners, was thus present with me that I thought ot 
nothing else. Behold, my brethren and sisters, how 
the Lord can keep and protect his own that trust in 
him, even as the apple of his eye. I would further 
inform you, my dear brethren and sisters, that they 
first plied me with questions, namely, what my 
name was, where I was born, how old I was, and 
how long I had lived in Tessel. In the second 
place: When I received baptism? Ans. "Five 
years ago." Ques. "Where did it take place?" 
Ans. " I do not wish to tell you. ' ' Then they re- 
joined: "You will be made to tell," and pointed to 
the executioner, saying, further: " If you are asked 
concerning the truth, you certainly ought to tell it." 
Ans. ' ' All that concerns the faith, I am willing to 
tell you; but God has not commanded me to tell 
this." In the third place they asked me: Whether 
my wife was also of this persuasion ? Ans . ' ' No, I 
regret to say." In the fourth place: Who had ad- 
ministered it? Ans. "I do not wish to tell you." 
Ques. "Was it N.?" Ans. "God has not com- 
manded me to tell it; and even if I should tell you, 
he does not reside in the King's dominions." Ques. 
"Christ, when he was placed before the authorities, 
answered when he was interrogated; why then will 
you not do the same ? ' ' Ans. ' ' When he was asked 
questions that concerned the honor of his Father, 
and his own divinity, he answered; otherwise, he 
was silent. Anything that you may ask me con- 
cerning his law, word, commandments or prohibi- 
tions, I am willing to confess before emperors, 
kings, dukes, counts, princes, and other lords, and 
not to keep silent concerning it." He forthwith 
briefly said to the executioner: "Seize him." In 
short, when they laid hold of me, I fell down pros- 
trate and besought the Lord for his assistance. He 
immediately said to the rackers: "Lift him up." 
Thus, they fell upon me, and dealt with me as the 
Lord our Master was dealt with, when he was di- 
vested of his garments. They tied my hands behind 
my back unmercifully, blindfolded me, drew me up, 
and then beat me, belaboring me as though I had 



MARTYRS MIRROR. 



659 



been a tree, so that the rods cracked like hemp 
stalks. They said: "Speak; if you have a dumb 
devil in you, we will soon drive him out." But the 
Lord, blessed be his holy name, closed my mouth, so 
that not a single exclamation of pain, nor anv other 
sound, escaped my lips; for the suffering of our 
Lord, as already said, and his testimony, so filled 
my heart, that it is impossible to express it. In 
short, when they saw that faintness seized all my 
members, they said: "Let him down; perhaps the 
dumb devil will speak sooner then. When they let 
me down, I fell with my head against the boards; 
they therefore took me and set me upon a bench, 
where I would have fainted again, had they not 
held me. They stood there like lions and bears, 
demanding that I should answer their questions; 
but the Lord was my help and strength, praise and 
glory be to him for his grace, so that nothing es- 
caped my lips. 

Then the president said: "Have you no stout 
rods to drive out this dumb devil?" He replied: 
"No; but I have rope." They would have blind- 
folded me again, but he said: "Let him see it." 
When he struck, I thought: O Lord, thou seest it, 
and closed my eyes. Yea, my friends, if they had 
continued to beat as long as there was breath, I 
think they would have got nothing out of me; so 
was the strength of the Most High with me. When 
they saw that it was of no avail, they fetched the 
hundred pound weight, and hung it to my feet. 
Then went my heart to the Lord: Keep, keep, my 
treasure. In short, all their endeavors proved fruit- 
less. Then they asked whether I understood Latin. 
I replied: "Yes, as much as it is." Ques. " Do you 
understand French?" Ans. "No." Ques. "Where 
did you go to school?" Ans. "At Delft." Ques. 
"When?" Ans. "At the time when Delft was 
burned. ' ' They also asked me whether I had read 
the books of Menno or Dietrich Phillips? "Yes," 
I said ; for Boshuysen had taken my doctrinal 
books, namely, the New Creature, by Menno, and 
the Spiritual Restitution, by D. P. They asked 
me how I had come by it. My lips were sealed. 
Then the order was: "Fetch water! candles! the 
dumb devil must come out." But the Lord was 
my preserver, for which I cannot thank him enough. 
Sir. 43:30. Finally, the order was given: Loose 
him; he must cool off a little; we shall give it to 
him better yet. As they were leaving I told them 
to take heed what they were doing; the day of the 
Lord should also come upon them; thus they left 
me. My dear brethren and sisters, herewith I bid 
you my last adieu, with the peace of Christ. I 
would have written more, but time does not permit 
me. If it pleases the Lord, I want to stand at the 
stake with him. The Lord be with you all. Amen. 



ADRIAEN DEN BURRY, A. D. 1565. 

After manifold persecution and fearful tyranny 
against the flock of Christ, there was also appre- 
hended, in the year 1565, at Oudenaerde, in Flan- 
ders, a faithful brother named Adriaen den Burry, 
who, after undergoing and enduring manifold temp- 



tations, and severe conflicts against the devil and 
his tobls, was burnt at said place, in the year 1565, 
and testified to and confirmed the upright and gen- 
uine faith of the truth with his death and blood, to 
the true conviction of all bloodthirsty tyrants and 
persecutors, and all carnal men, who seek to walk 
the broad way to eternal damnation, according to 
the lusts of their flesh, and to the consolation and 
strengthening of all true believers, that they might 
follow this friend of God in true obedience, even as 
he followed Christ, wherefore his name is written in 
the book of life, and worthy to be recorded in this 
book, for long remembrance. 



WILLEM DE DUYCK, A. D. 1565. 

In the year 1565, at Ghent in Flanders, brother 
Willem de Duyck, after much tribulation and un- 
wavering steadfastness, being not willing to apos- 
tatize in any wise, also had to bear witness with his 
blood to the name of Christ, and suffer temporal 
death for it; wherefore he shall also, at the resur- 
rection, with all the children of God, hear the 
blessed words: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the 
foundation of the world. Matt. 25:34. Then shall 
he as one of the righteous enter into life eternal. 



CONRAD KOCH, A. D. 1565. 

This Conrad Koch was kindled with the light of 
the knowledge of God, when this light, in these lat- 
ter days, began to rise again, along the river Rhine 
as well as in the country of Berg, and the truth of 
the holy Gospel commenced to shine. Hence he 
sought, by the divine help, to leave the darkness, 
and to walk in this brightly shining light; he for- 
sook popery and the worldly and ungodly life, and 
betook himself to the church of the Lord, heard and 
laid to heart the word of the Lord, believed the Gos- 
pel, and was baptized, according to the command 
of Christ, upon faith in Christ Jesus, and confession 
of his sins, and accordingly, conducted himself in a 
brotherly and Christian manner in the church, and, 
in weakness, showed himself edifying and honorable 
toward all men. But as he that walks in darkness 
cannot bear or endure the light, and the envy of 
the adversary works in his followers, this man was 
envied by the papists, and accused to the intendant 
of the revenue; who was judge and ruler of the 
country in the name of the prince of Juelich. There- 
upon the intendant sent his servants to Houf, where 
Conrad lived, and they apprehended him; he was 
ready, and as a lamb, willingly went with them to 
Loewenburg, one of the seven castles which, on ac- 
count of their high situation, can be seen from a 
great distance. There they brought Conrad info the 
tower, and placed him in severe confinement, in 
which he remained nearly half a year; however, he 
was greatly comforted by the Lord, though he had 
to suffer much hunger. 

The intendant ofttimes browbeat him and threat- 
ened him most severely, that his life should be taken 



660 



MARTYRS MIRROR. 



if he should refuse to renounce his faith. They tried 
him very hard with entreaties and solicitations, then 
with hunger, and also with threats to put him to 
death; but he remained immovable. His heart was 
of good cheer. 

Now when he had boldly confessed his faith, and 
no tortures could intimidate him, and the time drew 
near that he was to die for the truth and depart from 
this world, the door of his prison was opened, and 
he went of his own accord, free and unfettered, from 
the tower of Loewenburg to the village of Houf. 
His guide was Barabbas, that is a malefactor who 
went with him. His departure took place in great 
secrecy; and thus he came to Houf, which is some 
distance from Loewenburg. But even as Christ was 
crucified, and Barabbas released, so it was also here. 
Conrad was taken to the town-hall of Houf, where 
it was proposed to him, that if he should renounce 
his faith, his young life should be spared, and his 
liberty be given him. 

Manifold wiles were employed against him with 
great deceitfulness. The sophists sang things sweet 
and sour, saying: "Go to church at least once a 
year and if they do not preach the pure and clear 
truth, stay away from it thenceforth." One of these 
hypocrites said to Conrad: "My dear Conrad, 
though we be false, subtle and evil, it cannot harm 
your soul: do you only fear God and keep peace 
with all men; what is it to you if our faith is little." 
Conrad replied to the magistrates: "O you minis- 
ters of God, you must know that God wants no 
hypocrites. This was seen exemplified in old Elea- 
zar, who would rather surrender his life than dis- 
semble. 2 Mace. 6:24. Therefore I also hope to die 
before I go into your congregation." Conrad 
further said: "Christ is the head of the church; he 
that would please him must show himself a member 
of his body; now, one must not sever himself from 
Christ the captain. With this head I want to re- 
main, though it cost my flesh and blood." They 
asked Conrad what he thought of infant baptism. 
He said: "Of this I can only think that it is also 
one of the Pope's greatest abominations; however 
if you can prove it by the word of God, I will suffer 
myself to be instructed by the church of the Lord." 
"O God," said Conrad, ' ' to thee I bring my com- 
plaint; O God, what calamity this, that they put to 
death those who speak the truth! They can cer- 
tainly not allege that I have committed anything 
criminal, and yet they malignantly seek to kill me. 
O Lord, forgive them." The mandate of the prince 
of Juelich was then read to him, whereupon the 
judges passed sentence, upon which the intendant 
broke the staff. The sentence was, that Conrad 
should suffer death, if he did not recant. And 
when he had been thus sentenced twice, they 
took him out [to the place of execution]. When he 
arrived there, he began to sing: " O God, how 
gently thou dost chasten me." Reach me thy gra- 
cious hand, that my flesh may now shun all sin, 
vice and shame, that I may rend the old garment, 
and have eternal joy with thee. Christ, I praise 
thee, O my supreme God, that I have lived to see 
this day and hour, that I may now testify to thy 
name with my blood. My dear brethren and sisters, 



I commend you all to the Lord. Keep the Gospel 
of Christ firmly fixed in your hearts; this I leave you 
for an admonition: fear God, and be valiant; be my 
followers, even as I am willing to follow Christ the 
Lord, and to deliver up my life. And thus they put 
this pious man to death with the sword secretly, so 
that many did not hear of it. When thieves and 
murderers are condemned there it is customary to 
let the whole land know it; but the pious are mur- 
dered in 'secrecy, which is a shame for the judges. 
Thus Conrad was beheaded with the sword standing 
and proved himself a faithful witness of the suffer- 
ings of Christ, at Houf, in the land of Berg, which 
belongs to the prince of Juelich and Cleves. 

In the year 1565, under the same intendant, who 
was a very bloodthirsty man, also seven other per- 
sons, four brethren and three sisters, had been pre- 
viously apprehended. These four brethren were also 
sentenced that they should be put to death, if they 
refused to renounce their faith. But the Lord pro- 
tected them, and delivered them all out of prison 
unharmed in their faith, for this bloodthirsty tyrant 
was smitten by God with sudden death, so that the 
prisoners were liberated from prison, keeping then- 
faith, and adhering to the truth. 



HERE FOLLOW TWO LETTERS WHICH CONRAD 
KOCH WROTE FROM PRISON. 

First Letter. 

Grace, peace and mercy from God the Father 
and the Lord Jesus Christ, is what I, Conrad Koch, 
a prisoner in the Lord, in Loewenburg, wish my 
dear brethren and sisters in the Lord. Amen. 

I herewith inform you, that I had a call from the 
executioner, and they tried me hard with words, 
but did not torture me. The Lord kept me, so that 
I did not consent to them. Then they said that 
they would go to dinner, and then return and tort- 
ure me. But before meal time was over yet, the 
intendant returned to me and told me much about 
the prince's preacher, that I should let him come 
and see me once more, since he knew the errors 
which we held. I replied: "I do not want him; 
the word of the Lord has taught me. Did I not 
tell you, that I want no preacher?" He said: "It 
is true; but still I wish you would do my will so 
much as to say that you want him to come to you. 
Though you do not agree then, all right; it does 
not matter, so we only get rid of the man." I re- 
plied : "I do not want to lay the cross of Christ 
aside." Then he said: "Then I cannot alter it," 
and left me. 

Thus, my dear brethren and sisters in the Lord, 
did fhe Lord preserve me from them. Pray the 
Lord faithfully for me, to keep me in his faithful 
word unto the end of my life, that I may adhere 
to it; for I am still of good hope, and willing with 
all patience to await, by the help of the Lord, all 
that he shall suffer to befall and come upon me for 
his name's sake. May he not suffer more to be laid 
upon me, than I am able to bear, that his name 



MARTYRS MIRROR. 



661 



may not be blasphemed through me. Hence help 
me entreat the Lord; I expect also not to forget to 
remember all my dear brethren and sisters, nor all 
those that fear the Lord. May the Lord come to 
our assistance, that we may pray according to his 
will, so that we may be heard with all the pious; 
to this end, may the Lord help us by his grace. 
Amen. 

I have also been informed that our fellow-mem- 
bers at Cologne have been released from prison ; 
the Lord be praised for his great loye which he 
manifests toward us in these latter days, preserving 
us so safely from the deceitful serpents, who come 
to us so subtly with fair words, which are nothing 
but mere hypocrisy employed by them to seduce us 
from the covenant of the Lord. From this, may the 
Lord preserve all those who have accepted his 
covenant. Amen. Herewith I commend you to the 
Lord. 



THE SECOND LETTER, WRITTEN TO HIS BROTHER 
A. OF B. 

Grace, peace, and a heart steadfastly fixed upon 
the Lord, is what I wish you, A. of B., my dear 
brother in the Lord, and I thank the Lord for the 
letter you wrote me. Thanks to the Lord for it, 
and I also request of you, my dear brother, that 
you help me to entreat the Lord, that I may be- 
come worthy of what you wished me, and desired 
of me. However, I still have a good hope, thanks 
to the Lord for it. I also am still willing to suffer 
for his name's sake; but may he give me strength 
for it. Amen. 

I also desire you, my dear brother, to wish our 
brother H. K. much good in my name. May the 
Lord make us worthy of every good thing ; how- 
ever, I cannot write you as much as I should like 
to see you have. May the Lord, according to his 
great mercy, give us what will tend to our salvation. 
Amen. And I ask you to wish all my brethren and 
sisters with whom the Lord will cause you to come 
in contact, much good, and to admonish them to 
faithfully pray the Lord, to uphold me in his faith- 
ful word until death. I expect not to forget to re- 
member you, as much as shall be possible for me. 
May the Lord assist us to pray in true love, so that 
we may be heard, and hereafter, with all the pious, 
inherit his kingdom ; to this end, may the Lord 
help us. Amen. 

I also inform you, that on Halloween two priests 
visited me, who desired to take me to church ; and 
when I did not consent to it, they commended me 
to the Lord; there were also three judges here, and 
did their best; but the Lord preserved me, praise 
and thanks to him for it, and may he preserve you 
andme as long as we live. Amen. O my dear breth- 
ren and sisters, beseech the Lord diligently for me, 
that, since he suffers me, unworthy servant, to be 
cast into prison, it may redound to his praise, and 
to my salvation ; this I desire with all my heart. 
May the Lord come to your and my assistance. 

Herewith I commend you to the Lord, and to 
the word of his grace. Amen. 



I, Conrad Koch, have written this letter from 
Loewenburg, in prison, A. D. 1565. 



MATTHIAS SERVAES, OF KOTTENEM, A. D. 1565. 

As this Matthias Servaes was an elder and teacher 
of the church, it happened, A. D. 1565, that one 
evening he had met with some friends at a certain 
place in Cologne, to minister unto them with the 
Gospel. But there was a Judas, to whom this was 
known; the same went and fetched the double watch, 
who immediately came fully armed, and entering 
the house in which the meeting was held from the 
rear, broke up the meeting and captured the flock, 
with beating, raging and fury; but those assembled 
went with them like sheep, to the Beyen tower. 
There all their names were taken down, and they 
were brought into other, separate places. They were 
asked with great importunity, who their teacher was; 
in response to which question, Matthias Servaes him- 
self confessed that he was the man. They sought 
to draw him from Christ and his holy word, attempt- 
ing it in various ways, with deception and subtilty, 
with entreaties and threats; and as he repelled all 
these wiles, he was severely tortured; however, he 
was not terrified by any torture or pain, but firmly 
kept in his heart that which God had revealed to 
him. Afterwards, in the morning, he was taken to 
prison, where also many a snare was laid to catch 
his soul. From prison he was brought bound before 
the penal court, where the imperial mandates were 
read to him, and he was delivered into the power 
of the executioner, to be put to death by the latter, 
according to the mandate. 

Matthias was ready, and suffered himself to be 
led like an innocent lamb to the slaughter. He lifted 
up his eyes toward heaven, folding his hands, and 
said: "O my Father, I praise thy name, that I am 
counted worthy of this. 

Much people flocked together, to see this; some 
of them felt sympathy for him, and said: It is a pity 
indeed, that this fine man has to die for such a 
deed. 

On the way a young woman happened along, 
who wanted to speak to him ; but they apprehended 
her, and thrust her from him. Also a lad wanted 
to greet him, whom they seized likewise, but the 
count commanded them to let him go. Before he 
arrived at the place of execution, he looked around 
him and said: "I have many people present on my 
day. It were a pity indeed, if all these should 
perish." And when he was now about to die, he 
said aloud: "O God, thou dost know full well, for 
what I have striven and what I have sought in my 
life, from the beginning, day and night. And to 
the count he said: "You well know, sir count, how 
you have treated me; but I have forgiven you all; 
it is all out of my heart. And thus terminated the 
life of this pious man, he being executed with the 
sword. Now, as to what was his confession before 
and afterwards, what he met with in prison, and 
how he admonished, comforted and strengthened 
his brethren, all this may be found in the following 
letters written by him. 



662 



MARTYRS MIRROR. 



THE FIRST LETTER, WHICH MATTHIAS SERVAES 

WROTE FROM PRISON TO H. K., HIS BROTHER 

IN THE LORD, AND ALSO TO HIS OTHER 

FELLOW MEMBERS. 

The saving grace of God and the peace of our 
Lord and Savior Jesus Christ, be multiplied to all 
believers, through the ministration and unction of 
the Holy Ghost. Amen. 

Further, my most beloved brethren in the Lord, 
I inform you that I am still very well, both accord- 
ing to the flesh and the spirit, in body and in soul, 
outwardly and inwardly. For I esteem it all very 
good whether it be joy or sorrow, yea, life or death; 
for I live not to myself, nor do I die to myself; for 
whether I live, I live unto the Lord, and whether I 
die, I die unto the Lord ; for I am in his hand, and 
I am sure that no man shall pluck me out of it; 
yea, I now look upon death as gain; I have a desire 
to depart, and to be with Christ, my Lord ; for what- 
ever I meet with, all tends to my comfort. Romans 
14 : 7, 8; 2 Cor. 5 ; 15; John 10:28; Philip. 1 : 21, 23. 
I am now confined here for the promotion of the 
Gospel, and my bonds become manifest only to the 
praise of the Lord, I trust, and not to mine own, 
and to the consolation of all the pious J;hat are 
under like chastisement, and to the strengthening 
of their purpose. Hence I rejoice in my sufferings, 
that I am counted worthy by the Lord to suffer re- 
proach for his name (of which I nevertheless count 
myself unworthy), to fill up that which is behind 
of his afflictions, and entailed on his members. Co- 
lossians 1 : 24. And as the sufferings of Christ abound 
in us, so I find my consolation abounding much 
more by Christ, who abundantly comforts me in all 
my sufferings, and by his help I shall succeed, and 
also all those who recognize him as the supreme 
good, and are thereby induced to love him above 
all, so that they gladly hate and depart from every- 
thing for his sake, that they may be loved only by 
the Lover. That we may do all this from filial love, 
this I wish you and me, and all those who sincerely 
desire it, through Jesus Christ, firmly and unwaver- 
ingly unto the end. Amen. 

Further, my L. B. H., and all that are appointed 
to watch over the souls of men, exercise your office 
with diligence, that you may not be found slothful, 
drowsy or negligent in it ; but that you may be 
faithful watchmen, who truly and honestly lead out 
and feed the flock of Christ, and this with all hu- 
mility and meekness ; yea, as a father over his chil- 
dren who severely reproves the wrong-doing of his 
children ; and though he cannot bring them to the 
point where he would like to have them, yet his 
fatherly nature will not allow him to forget them, so 
that he should not regard them as his children ; and 
though his heart is often grieved by their disobe- 
dience and folly, he does not cease to chasten and 
instruct them, hoping that they will yet become obe- 
dient ; and though it causes him much sadness and 
sorrow, he does not regard it, nor ceases to admon- 
ish, chasten and correct them. Thus do also you ; 
give attendance to reading, to exhortation, to re- 
proof, and this with all discretion, in the fear of the 



Lord, not too severely, lest they become embit- 
tered ; neither too leniently, lest they wax slothful 
and negligent. 1 Tim. 4:13; Col. 3:21. Hence apply 
to them oil and wine, as did the true Samaritan to 
the wounded man. I think you understand what I 
mean. Be therefore not slothful or careless with the 
gift that has been bestowed upon you ; be faithful to 
him that has esteemed you faithful, and accepted 
you as his ministers, and stewards of his mysteries. 
But it is required in stewards, that a man be found 
faithful. Hence be diligent laborers of the Lord in 
his vineyard, and faithful builders in his house. And 
put the pound which you have received from the 
Lord diligently out upon usury, and remember the 
punishment of the slothful servant, who did not give 
his money into the bank, but put it into a napkin 
and hid it in the earth. 

Remember it, I say, my dear brethren, and let it 
be a warning to you, even as Solomon says that the 
field of the slothful, and the vineyard of the man 
void of understanding were a warning to him, when 
he says : "I went by the field of the slothful, and 
by the vineyard of the man void of understanding ; 
and, lo, it was all grown over with thorns, and net- 
tles had covered the face thereof, and the stone wall 
thereof was broken down. Then I saw, and con- 
sidered it well : I looked upon it and received in- 
struction." Prov. 24:30 — 32. Thus also you, my 
dear brethren, be careful, and diligently dig through 
the vineyard of the Lord, with the plow or the hoe 
which breaks in'pieces the hard stones, which is the 
word of God (Jer. 23:29); so that the nettles and 
thorns may not oppress, destroy or choke the good 
seed that has been sown. Take also the sharp, two- 
edged sword (Eph. 6:17), and cut off clean the 
unfruitful, evil and dry branches, that the others 
may be more healthy and vigorous to bring forth 
fruit. Inspect also carefully the wall of the vine- 
yard ; if it begins to give way anywhere, prop up 
that part ; if there are any openings in it, go to 
work and close them ; and if it has fallen down in 
any place, build it up again speedily, that the little 
foxes may not run into the Lord's vineyard, and 
dig up and spoil it. Cant. 2:15. And what more 
shall I say ? Faithfully feed the flock of Christ, and 
watch with all carefulness over the souls of men. 
1 Pet. 5:2. Take heed also, that you administer 
needed reproof, and act and judge without respect 
of persons, and remember that judgment is God's, 
and not yours. Deut. 1:17. Weigh, therefore, every 
matter in the balance of the divine word, so that 
when you reprove, judge, or forgive anything, it 
may be truly reproved, judged or forgiven also 
before the judgment of God, and thus your reproof 
agree with God's reproof, your judgment with God's 
judgment, and your forgiveness with God's forgive- 
ness. Take heed also, that you do not carry avoid- 
ance too far, lest it prove a stumbling-block to you. 
For avoidance is good indeed if it is not abused ; 
however its purpose is solely to avoid offenses (to 
which end it is instituted) ; hence we must take heed 
that we do not, while seeking to avoid little offenses 
by it, cause greater ones. Matt. 18:15 — 17; 1 Co- 
rinthians 5 : 1 1 ; 2Thess. 3:14. Bestow great atten- 
tion upon the first commandment with promise, 



MARTYRS MIRROR. 



663 



■ namely: "Children, obey your parents in the Lord." 
Eph. 6 : i. This is an express word ; hence be care- 
ful herein. Show a friendly face to all apostates, 
and admonish them with all kindness to that which 
they have surrendered and forsaken, and from 
which they have fallen ; I mean such as receive 
admonition ; for blasphemers and mockers are to 
be left alone. 2 Thess. 3:15; Tit. 3 : 10. 

Dear brethren, I do not write you this as some- 
thing new, but to remind you of the old; for I should 
like to see carefulness exercised, and that one Script- 
ure should not be observed so strictly and rigidly as 
thereby to violate another. For sometimes some re- 
sort to avoidance all on a sudden, without the least 
discretion, and pity for the fallen. Hence I advise 
carefulness. For if we are to have the mind of our 
Lord Jesus; yea, are to be perfect as our Father in 
heaven is perfect, then let us from the heart con- 
sider his longsuffering, and how he has borne with 
us, and let us also show ourselves thus toward our 
fellow-servant, that, we may give offense to no one, 
neither to the world, nor to the church of God. 
Philip, 2:3, 5; Matt. 5:48; Col. 3:12; Matt. 18:29; 
1 Cor. 10:32. And be also not slothful in seeking 
men's souls; wherever you have some hope, there 
go. Say not : "It will be labor lost." Put your 
hand to the plow first, in the fear of the Lord , and 
ask him to give the blessing; but you do the 
planting and watering. Pray the Lord to give 
the increase. And if then your endeavors are 
unsuccessful, you are free. For I have often felt 
accused, that we have not much more sought men's 
souls, to the praise of the Lord. 

O brother, beware of contentious tongues. Where- 
ever you go, there make peace, if it can be done by 
the grace of God . O my dear brother, how greatly 
I am grieved on account of what was done in the 
upper country. Not, that you should think that I 
am doubtful; O no, my brother; for I am still of the 
same mind as indicated in the letter which I wrote 
to them; but I am fearful simply of the discord, by 
which many who would like to see it remedied, and 
are innocent, might perish. I do not know what 
account can be given lor this before God. O that 
those who are found guilty in this matter might fall 
down with weeping before God, and repent of their 
sins ! Thus I am also concerned about the lower 
country, and should like to see them helped, and 
put under good order, for I find them still wanting 
in many things; yet I sincerely love them, but I 
should like to see them yet put off much of their 
pride, and that they would consider what kind of 
people they ought to be, and to what they are called, 
so as to govern themselves accordingly, and that 
the elders do not stay at home when meeting is 
held. I do not say that it can be remedied right 
away. Do you also heartly receive it. O my dear 
brethren, be little and low in your own eyes, and be 
not self-complacent, so as to think: I have done 
this, and the like. It is nothing; the Lord, and he 
alone, does all things, and this by man. Hence, 
give him alone the praise . And let no one esteem 
himself better than others; yea, let each esteem 
other better than themselves. And let all submit 
one to another, and in lowliness of mind let each 



serve the other. Philip. 2:3; Eph. 5:21. And I 
desire of all brethren and sisters, that they beware 
of all those who leave the church. And if you can 
tell L. to advise with himself in the time of Grace; 
for how shall he be able to give an account in the 
day of judgment? For his own conscience, if he 
properly considers the matter, will accuse him. O 
L., O L., come back; for you are not in the best 
way. O my brethren, how much I had to suffer on 
account of the many factions ! Hence beware of 
divisions. Seek peace, if you can, and ensue it. 
1 Peter 3:11. 

O my dear brethren, what liars I have had before 
me ! Cassander, a man little and feeble of body, 
who led astray Joachim Suycherbacker, visited me, 
and laid many little snares, to take captive 'my 
mind. He read to me a book printed in Latin, 
which stated that infant baptism was considered a 
clear commandment and a unanimous practice 
throughout the whole world, no one gainsaying it, 
and he declared, though not with power of divine 
Scripture, that they had received it from the apos- 
tles; and when I denied this with the New Testa- 
ment, they asked me, how, if I denied and did not 
believe this, I could believe that the New Testament 
was true; for, said he, we had the latter from them, 
who recognized infant baptism as right; and that 
there had been many other writings that were also 
called apostolical, but were nevertheless not acknowl- 
edged as authentic, but rejected by them; but that 
they testified that all teachers confessed that this 
(namely, the New Testament,) was the true apostol- 
ical doctrine, as also their baptism. They wanted to 
know, how, if we meant to I'eject one, we would 
maintain the other; for, said- they, you must believe 
it from them, else you could not know it. Thus, 
also with baptism; and he further said that if we 
were right, it would follow from it, that there was no 
church for 1,500 years. 

Of this nearly all treated who conversed with me : 
for many and various persons visited me. There 
was there one who, as they said, had just come 
from Egypt; him they also brought to me, and he 
claimed that in Egypt they had received infant bap- 
tism from the eunuch who was baptized by Philip, 
and that he knew of no other baptism; but that if an 
adult person that had not been baptized desired 
baptism, the faith should first be presented to such 
an one. This, they said, had always been the sole 
practice there, and that if any one opposed it, they 
said to him: "We have this practice from the apos- 
tles." But I denied it all with the New Testament, 
and said, that whatever agreed with the same, I 
would gladly accept, and believe by the help of God ; 
and nothing else. Then I had to hear again, that 
the New Testament had been handed down to us by 
the teachers; otherwise, if we did not have it from 
them, we could not tell whether it were true or 
false. This they said many times. I replied to them ; 
It did not avail the King of Assyria anything, that 
God used him for the conversion of his people, 
since he did not become converted himself. Isaiah 
10:5. Thus also it did not help Pharaoh, in his 
wickedness, that the power of God was made 
known and manifest to him. Thus, also, Caiaphas 



664 



MARTYRS MIRROR. 



was not benefitted by his prophecy concerning Christ 
(though the same was true), because he himself 
was not obedient to the doctrine of Christ. With 
this I gave God alone the praise, saying that we 
had his word from him. Thereupon they began to 
seek to move me by many entreaties and solicita- 
tions; but when they could accomplish nothing 
thereby, they commenced to threaten me severely; 
and when they perceived that all this was of no 
avail, but only labor lost, they tortured me and our 
brother Herman, which happened on the 17th of 
July. But thanks be to the good God — who does 
not forsake his own, but, in time of suffering and 
affliction, comforts them at the right time — he kept 
our lips, so that they did not obtain one word (ac- 
cording to their will) from us, concerning what they 
asked us. Herman, however, was soon released. 
The chief reason why we were tortured, was, that 
we should tell how many teachers there were, what 
their names were, where they lived, where in the 
city I had taught, how many I had baptized, where 
the ministry was imposed upon me, and what 
teachers were present upon that occasion; and that 
I should acknowledge the magistrates as Christians, 
and infant baptism as right. Then I pressed my lips 
together, committed it to God, and suffered pa- 
tiently, remembering the words of the Lord, where 
he says : ' ' Greater love hath no man than this, that 
a man lay down his life for his friends. Ye are my 
friends, if ye do whatsoever I command you." 
John 15: 13, 14. I also remembered that John says 
that we ought to lay down our lives for the brethren. 
1 John 3:16. It seems as though I must suffer much 
yet; however, the Lord alone holds it in his hand; 
nor can I pray otherwise than that the will of the 
Lord be done. 

O my brethren, knowledge or talk is of no ac- 
count here, but a living faith which is adorned with 
the power of love, patience, hope, and with obedi- 
ence, and that through the power of faith one can 
say with the three men Shadrach, Meshach and 
Abednego: O Nebuchadnezzar, we are not careful 
to answer thee in this matter. If it be so, our God, 
whom we serve, is able to deliver us from the burn- 
ing fiery furnace, and he will deliver us out of thine 
hand, O king. But if not, be it known unto thee, 
(O antichrist) that we will not serve thy god, nor 
worship the image, or the two golden calves which 
thou hast set up. Dan. 3:16 — 18. And that, if 
they should attempt to instruct one with high- 
sounding words of human wisdom, yea, with soft 
words and entreaties (Col. 2:4,8), we could say 
through the power of faith : "Begone, I want none 
of your advice; and should then keep his lips sealed. 
But if one enters into more discussion with them 
than necessity requires, he will not escape unharmed. 
Hence I wish that all prisoners were instructed in 
this matter." 

Few days pass that we do not talk together; yet, 
I observed as much brevity as possible in confessing 
and speaking, though frequently three or four 
hours were spent in this manner. O warn all pris- 
oners, whenever you can, that they refuse every- 
thing; and remember us day and night, by praying 
to God. Thus we are also minded toward you, and 



I desire that you greet all believers much with the 
kiss of love, in our name. 

O, how all believers lie at my heart, so that I very 
seldom forget them; yea, I remember them with 
earnest prayers and requests (as much as is possible 
to me through the grace of God) before the Lord. 
I cannot write you much, for writing is more pre- 
cious than gold with me. Do not write us; as to the 
reason why, ponder it yourselves. The God of Israel 
keep you and us. Amen. 

Matthias Servaes, your brother and prisoner of 
the Lord for the truth's sake. As regards the chil- 
dren the bringing up of whom devolves upon the 
church, I adhere to the opinion you have heard of 
me. The grace of our Lord Jesus Christ be with us 
all. Amen. 



THE SECOND LETTER, WHICH MATTHIAS SERVAES, 

OF KOTTENEM WROTE IN PRISON TO 

HIS BROTHER. 

The saving grace of God be with us all. Amen. 
I desire that as soon as possible a Dutch Testament 
be procured for my wife (who then was not im- 
prisoned), for she cannot read the German print. 

Further, my dear brother, I inform you that I am 
alone now, but the Lord is with me. It seems evi- 
dent to me, that I shall have little opportunity of 
seeing our brethren that are also imprisoned, and it 
is quite probable that for the first my condition 
shall not be the best. Hence I know not how to 
thank God enough, and though I should like to be 
with my brethren, yet I prefer it much more as it is; 
for since it pleases God thus, I also deem it the best 
and most conducive to my salvation. And though 
it grieves me not a little, yet I do not count it pain, 
because the Lord has so ordered it with me. The 
following Thursday, the same morning that they 
brought me, at a very early hour, from the Franken 
tower, to our prison, our brethren were also to be 
tortured, for the tapers and candlesticks stood near 
the rack, and everything was ready; but when they 
brought me there, they began to talk with me, and 
to question me; and before they had done question- 
ing me, and I had confessed my faith and office be- 
fore many of them, and, in turn, had also put many 
questions to them, to which I was impelled by cer- 
tain reasons, half the day had slipped by, and after 
long and much talking, when they could not answer 
me any further (for which I gave the praise to God 
alone, and not to me), one of them (he who had 
chiefly done the questioning and talking) said to me 
that baptism was our greatest error. Thereupon I 
replied: "If that is our greatest error, and you 
therefore apprehend and rack us, why do you not 
first place the abominable errors and ungodly life of 
the priests by the side of ours, and then judge one 
against the other, without respect of persons, as be- 
fore the eyes and the judgment of God; and, which- 
ever error then be found the greater, visit summary 
punishment upon it (if you have any for it)." But 
he did not deign me a reply. 

When I perceived this, I said : " We are never- 
theless also human beings, and you no more; nor 



MARTYRS MIRROR. 



665 



can I, from fear of God, esteem you more than men. 
Hence, consider the matter well, and do not deal so 
cruelly and tyrannically with us; for the Lord will 
visit and punish all violence, and he is the Judge 
over all this. Amos 5:12. Remember also, that in 
due time you will have to let us stand by the side of 
you, when the Lord will judge you and us together; 
for, as the Scripture says, we shall all stand before the 
judgment seat of Christ; and there every one shall 
receive in his body, according to that he hath done, 
whether it be good or bad. Rom. 14:10; 2 Cor. 5:16. 
Yes, then your judgment will appear again, and be 
sifted there by the Lord. And I desire of you, my 
dear sir, that you do not take this as an insolent 
answer or threat, but accept it as a warning; for as 
such I say it to you, because I wish you eternal 
rest, as well as I wish it to my own soul. Therefore 
lay it well to heart, and take good heed how you 
deal with us." Here it rested, and thus our 
brethren were for this time exempted from torture, 
and I put in their stead. They led me to the rack 
(where I still lie) and wanted to torture me simply 
because I would not tell where I had been with 
Henry last, and how many teachers there were, and 
where they lived. When they had asked me this 
many times^ I wanted to know of them the reason, 
why they were so anxious to know it; whereupon 
the count replied to me : "If we were to tell you 
this, you would probably answer that you did not 
want to betray any one. ' ' Then I said ; ' ' You an- 
swer yourself;" after which I spoke several times 
with him yet. As they persisted in demanding to 
know this, and the sole object was treachery, I de- 
termined to give the matter into their hands before 
proceeding to confess; hence I told them to retire 
into their own hearts and confess the truth, as be- 
fore God in Heaven, and then to say whether they 
would or dared advise me this. In this manner I 
asked them several times, but received no answer; 
and thus they desisted and turned away from me, 
and said among themselves: "The matter were 
well enough, if it would not finally give rise to an 
insurrection." 

I commend you all to God. I have not the time, 
for the present, to write you more. Remember us 
always before the Lord. Amen. 

Matthias Servaes, of Kottenem. 



THE THIRD LETTER OF MATTHIAS SERVAES, 
WRITTEN TO J. N. 

Peace and joy in the heart, through the opera- 
tion of the Holy Ghost, be multiplied unto you, 
and unto all believers that are in Christ Jesus. 
Amen. Yea, also unto those who are willing to 
recognize God as the supreme good, and desire, 
solely from love, as an obedient child his father, to 
serve and follow him with a true and firm confi- 
dence, through faith in Jesus Christ, steadfastly and 
immovably unto the end. Amen. 

Dear brethren, we have received the breakfast 
you sent us, thanks to God for it. I send you in 



return a little out of my poverty ; receive it also 
with thanks, and communicate it to our other fellow 
members, wherever it is profitable for edification 
and improvement, wherever it is needful, wherever 
it is edifying for the hearers . Whenever you com- 
pose, write or speak anything, do all to the praise 
of the Lord, and compose it for a hymn of thanks- 
giving, through Christ, to the God of heaven, that 
he has given his people such a faith, which is not 
dead, but works by love, so that they have forsaken 
and hated everything, and out of love (such as a 
child owes to his father), adhered faithfully to their 
God even unto death. But leave out the Count and 
everything else, as much as possible; for he says 
that he has been villified in the hymn of Thomas 
the Printer which was certainly not the intention, 
though it is taken thus. He says that though he 
meant it well, he was reprehended for it by many. 
Therefore, my brother, whatever you do in word 
and in deed, do all to the praise of the Lord, and 
give thanks to God the Father through him. 

Furthermore, my dear brother, I inform you, 
that Henry Altruyscher, who resides in the Egel- 
stein, and generally retails red wine there, has been 
here to see me. He entered into conversation with 
me, and wanted to know whence I had my office 
or ministry. But I recognized him, and wanted 
him to tell me his name. He said he did not know 
that. But I asked further, and said: " Do not peo- 
ple call you Henry?" He said several times that 
he did not know. Then I told him to go away and 
repent, since I did not want to talk with him. The 
Count was displeased, and incensed at me, and de- 
termined to persuade me to engage in conversation 
with Altruyscher; but I said: "No; I will not do it." 

I wanted to inform you of this very briefly, my 
dear brother; for I have not time to write much; 
besides, I am closely watched. And I desire that 
you walk steadfastly in the fear of God, with all 
humility, meekness, kindness, and goodness. And 
do not please yourself; but much rather endeavor 
to please your neighbor for his good to edification ; 
and tell this also to the others. Herewith I com- 
mend you to the grace of God. Remember us in 
your prayers before the Lord, as also we, through 
the grace of God, are purposed to do for you and 
all men, as much as the word of the Lord teaches 
us. But the God of peace and of all grace, who has 
called us unto his eternal glory by Christ Jesus, 
make us perfect in every good work, to do his eter- 
nal, immovable will, and cause that our works may 
be pleasing in his sight, through Jesus Christ. Yea, 
may the same also confirm, strengthen, stablish, 
and prepare us who are ready here to suffer, through 
him, reproach for his name's sake, if this is to be. 
To him be honor and might forever. Amen. Other- 
wise, we are still well in body and soul. We are in 
good hopes that we shall help fulfill the number of 
those that lie under the altar, and shall rest with 
them, and wait for the glorious reward of all the 
pious. Greet the brotherhood in Christ Jesus, in 
my name. The grace of God be with us all. Amen. 

Matthias Servaes, of Kottenem. 



666 



MARTYRS MIRROR. 



THE FOURTH LETTER, WHICH MATTHIAS SERVAES 

WROTE FROM PRISON TO ALL BRETHREN AND 

SISTERS IN GENERAL. 

The grace of God that bringeth salvation, and the 
peace of Jesus Christ, be multiplied unto all believ- 
ers that are scattered here and there, according to 
the foreknowledge of God the Father, sanctified and 
justified through faith in Jesus Christ his dear Son, 
and washed in his own blood from all our sins, in 
order that we should henceforth be holy and with- 
out blame before him in love, to his praise and 
honor, now and forever. Amen. 

O my most affectionately beloved brethren and 
sisters in the Lord, we ought justly to thank God 
the Father without ceasing day and night, through 
Jesus Christ <his Son, for our salvation, yea, for the 
fatherly grace he has shown us, and has foreseen 
and ordained us from the beginning, before the 
foundation of the world, that we should be holy and 
without blame before him in love, which latter he 
did not forget to show us. Though for a time we 
regarded him but little, yet he, according to his 
goodness (as he alone is good) did not forget us. 
Yea, when we were dead through infirmities and 
sins, he called us to life; and this not according to 
our works (for these were evil), but according to 
his great mercy he saved us; and while we were 
sinners, he reconciled us by the death of his Be- 
loved. And though we have set at naught and dis- 
regarded all this, he notwithstanding, at the end of 
the world, yea in these evil days and deplorable 
times, now that wickedness is at its height, has 
manifested his long-suffering toward us, and not 
desired our death (nor that of any sinner), but that 
we should be converted, and live, and commit the 
keeping of our souls to him in well-doing, as unto a 
faithful Creator and Shepherd. Hence it behooves 
us, dear brethren and sisters, that we attend in the 
fear of God to the calling wherein we are called; for 
we" are called with a holy calling; mark, to what: 
not to uncleanness, not to lasciviousness, not to 
fornication, not to gluttony, not to carousing, not 
to pomp and pride, that one should please himself, 
or put on a pleasing appearance before others, in 
order thereby to seek praise with men, which praise 
is not of God, but contrary to God; for all the 
abovementioned points, if we practice them, shut us 
out from the kingdom of God. Neither are we 
called to covetousness, which is idolatry, that we 
should lay up treasures for ourselves, and seek 
riches, that we should prepare an earthly, present 
kingdom, or to trust in uncertain riches, and thus 
be conformed to the world. Mark, he says: to the 
world. But whom does the world serve? who is 
its lord? who is its prince? , What does Christ say 
on this subject? He calls the devil the prince of this 
world. What is it like, with all its glory, the lust of 
the eyes, and its pride? It is like the grass with its 
beautiful flowers, which to-day is pleasant, green 
and glorious to behold; but in the morning, yea, 
also in the evening, all its beauty and all its glory 
are vanished. Thus it is also with all the comeliness 
of man; but few know themselves. I speak not only 



of those that are without, but include also ourselves. 
For who is there that, if riches come to him, does 
not to some extent set his heart upon them? Or 
who does sincerely pray with King Solomon: "Lord, 
give me neither riches nor poverty; but give me 
only that which I need. Prov. 30:8. O, consider it 
well, all you who profess to be Christians, and give 
diligence to walk with a pure conscience in the 
truth before God, that in the melting furnace (if 
you should get into it yet) you will have no regrets 
to cause you to prove dross, or to look back. For, 
my dear brethren, in this trial a dead faith is of no 
account, however glorious the same may seem in 
the eyes of men, and with however many Script- 
ures it may be clearly demonstrated, and professed 
with the mouth; much less will it avail before a 
strict God and his righteous judgment; for what- 
ever is to stand here and there must be genuine; 
yea, it must be done through a living faith which 
works by love. And such a faith is not in him who 
does not firmly grasp God, and believe and confess 
that heaven and earth, and all creatures, the sea 
and all that therein is, owe to him praise and bless- 
ing, thanks and honor (to him alone, and to none 
else, I say, it is due) ; and who does not write it in 
his heart and inmost thoughts, and learns to know 
himself, that he is preeminently created and made 
exalted and glorious, namely in the image of God 
and after his likeness, a possessor and ruler of the 
things that in this world are created for him; yea, 
adorned and endowed with reason and knowledge, 
to discern between good and evil, and to know him 
who is the Creator of all things, and who has given 
us our free will, whereby we present ourselves to 
him, not by constraint, as other creatures, but in 
voluntary surrender, and from pure, filial love, thus : 
Loi'd, here am I; what wilt thou have me to do? 
For I acknowledge that I owe it to serve thee, and 
to do only thy will, with all my ability, yea with all 
my strength, so that I am to withhold nothing in 
this earth, whatever it be, not even my life, nor to 
refuse in my thoughts to pay thee the willing debt 
of obedience, which I owe to thee, and am to give 
thee, not because I expect a reward from thee, but 
only that I show thereby that I love thee; so that 
we learn to hate all visible things for the Lover's 
sake, that we may love him alone above all, and 
may also be loved by him. 

I write this, my brethren and sisters, in order that 
we may learn to know God, and why he created 
man, yea, what he requires of him that he shall do 
and not do," and why we are to show him love and 
obedience; so that we may not seek righteousness 
or salvation from our works, from what we do or 
not do; for by the works of the law shall no flesh be 
justified before the Lord, as Paul says. Gal. 2:16. 
Nor shall we be able to pay what we owe; but we 
hope to be justified and saved only through the 
grace of God, through the merits of our Lord Jesus 
Christ. Acts 15:11. Hence let every one take heed 
that (as said above) he so love God, that he obey 
him only from such love, without hoping for a re- 
ward for any works or merits of his own; but let him 
commit everything to him, so that he may give us 
what he will, and do with us what is well-pleasing to 



MARTYRS MIRROR. 



667 



him. If we are thus resigned in everything, we shall 
not miss it, and our hope will not be vain, but sure. 
But if this (as said) be not found thus with us, though 
we speak with the tongues of men and of angels, and 
have a faith so that we could remove mountains, and 
bestow all our goods upon the poor, and give our 
bodies to be burnt, what is it all if it is a work of 
constraint, and not a voluntary work of love? 

Therefore wake up, all you that have to be 
driven to piety like horses and mules, that must be 
driven and beaten to the field. As soon as driving 
and beating is left off, there is no more work. O the 
unfaithful Christians and slothful servants, who have 
in their faith no more force to work than that if they 
are told: Do this and leave undone that, they are 
impelled to take a few steps forward. I say, alas! 
for such poor Christians, that do not drive them- 
selves! Hence let also those take good heed who 
show liberality or minister of their substance, that 
the Pharisaical trumpet of boasting be not blown or 
heard before them; for if any showeth mercy, let 
him do it with cheerfulness and gladness ; and if any 
giveth, let him do it with simplicity, (Rom. 12:8) 
without seeking any glory, for it is a work which 
we are in duty bound to show to our neighbor out 
of love. Therefore, all our works are to be done in 
love, that we may not show such ministration 
through hope of reward, but from sincere love and 
mercy. For it is not man's, but the Lord's. 1 Co- 
rinthians 10:26. Hence I believe that if righteous- 
ness came by our works, then Christ would have 
died in vain; but God forbid. Gal. 2:21. There- 
fore let also every one that receives such benefac- 
tions, take heed, for Christ says: Ye gave me meat, 
ye gave me drink, ye clothed me, ye took me in. 
Matt. 25:35. Hence if we give food or drink to 
Christ, they who receive such benefaction must be 
ingrafted members of Christ. And if one receives 
the ministration who is none of his, how will he be 
able to answer for it when he is placed before him ? 

Hence, you that receive the alms dispose of them 
in the fear of the Lord, that you may be able to 
stand before God; for there account and answer 
must be rendered for everything. And watch dili- 
gently over the poor, and over the forsaken widows 
and orphans, and let them have a place in your 
heart, as your own children. 

Remember the words of Sirach where he says: 
"Be as a father unto the fatherless, and instead of a 
husband unto their mother: so shalt thou be as a 
son of the Most High, and he shall love thee more 
than thy mother doth." Sir. 4:10. Beware also 
with all diligence that no discriminating may be 
found to exist among you, in the matter of bringing 
up, and of showing love; for herein some err greatly 
so that it is not a service of love, but of constraint; 
which is not pleasing to God. 

And I desire of the widows, that they be quiet 
and attend to their business, and not think that they 
are more than others. No, that is neither the mean- 
ing nor intention of Paul; (1 Tim. 5:3) but this is 
what is meant: That they should be watched over, 
and counsel and instruction given them, if they need 
such, and that they should also follow brotherly ad- 
vice, and beware of unprofitable conversation, of 



wantonness, and of the lust of the flesh; also of 
slothfulness, and going about from house to house, 
for this, first of all, ought not to be, and she that is 
a widow indeed, and desolate, will also beware of it; 
and she trusteth in God alone, and continueth in 
supplications and' prayers to God day and night; 
but she that liveth in pleasure is dead while she liv- 
eth. 

I also sincerely desire of all believing brethren 
that have wives (over whom they are placed as 
the head, even as Christ is the head of his church), 
that you watch over them; and diligently attend to 
your office, so that you may rule your house, and 
your wives, even as Christ his church. 

Thus also, you wives, watch with all carefulness, 
and attend with discreet prudence to your office, — 
into which you are placed by the Lord, — that you 
be obedient unto your husbands as unto the Lord, so 
that you may be able to stand before the righteous 
God; and bring up your children in such a manner 
that you can account for it before God; and beware 
of being too indulgent towards them, lest you incur 
the same punishment before the Lord as did Eli, 
who also was too indulgent towards his sons. 
Ephesians 5:22; Sir. 7:23, 24. 

Likewise you children, obey your parents in the 
fear of God with all humility; and do not set your- 
selves against them, lest you incur the wrath and 
displeasure of God, like the sons of Eli, like Absa- 
lom, Esau, and others like them. 

In like manner, I also desire of all man-servants 
and maid-servants that you be obedient in all things 
to your masters according to the flesh, not with eye- 
service, as men-pleasers, but in singleness of heart, 
and in the fear of God; and remember that you are 
serving the Lord and not men, for of the Lord you 
shall receive the just reward. Eph. 6:5 — 8. 

Thus also, you masters, forbear your threatening, 
and do to your servants whatever is right and equit- 
able, and know that you also have a Master in 
heaven with whom there is no respect of persons. 
Eph. 6:9. Consider if you were servants, as you 
then would have your masters do unto you, even so 
do now to them. Matt. 7:12. But finally, dear 
brethren, order your lives and strive to walk only 
so shat it will be conformable to the Gospel of our 
Lord Jesus Christ. And since we are to be a chosen 
geneiation, and a holy nation, acceptable to the 
Lord as his peculiar people (1 Pet. 2:9), that we 
should walk before him as lights, and should also 
be a light unto the world; therefore it is necessary 
for us to give diligence that we may in every re- 
spect be found, holy and blameless before him, so 
that we may see the city of God exalted above all 
the mountains of unrighteousness that are seen in 
righteousness, and that it may in no wise be hid. 
Hence, let also become manifest now the holy radi- 
ance of the divine brightness, before all that are still 
walking in darknesss and show yourselves to all 
men a pattern of good works, and do not suffer the 
gift given you by God to remain idle or unemployed 
but put it out upon usury with the greatest dili- 
gence; for the Lord, from whom you have received 
it, will, at his coming, require it back from you with 
gain and usury. Matt. 25:14. O my brethren, and 



668 



MARTYRS MIRROR. 



all fellow members in Christ, watch diligently, and 
have your ears open to learn when something may 
be gained, and grudge not to toil and labor for it, 
for you will also partake of the gain, yea, you will 
as faithful servants, be adjudged to eternal joy. But 
a servant should nevertheless be prudent, that he 
do not carelessly invest his Lord's money, but with 
all prudence, yea, with fear and trembling, and he 
should always before he invests it, consider and cal- 
culate whether it may bring gain or loss, lest the 
Lord's money be eventually lost through careless- 
ness. And since the Lord will require his own with 
usury, how could we account to the Lord, if we did 
not have the sum received, nor were able to pro- 
duce it. 

O my dear brethren, let it become manifest who 
dwells in you; (Rom. 8:9) let love and your faith 
become manifest before all men, and love one an- 
other, with a pure heart as members of one body, 
of which Christ is the head. And forgive one an- 
other, if any one have a complaint against any; and 
even as God, in Christ forgave you, so also do you. 
Col. 3:13. Bear ye one another's burdens, and so 
fulfill the law of Christ. Gal. 6:2. And be not 
pleased with yourselves. Let each esteem other 
better than themselves. Philip. 2:3. Diligently be- 
ware of frivolity. And all young brethren and sis- 
ters I would faithfully warn against wanton scoffing 
and mocking, spiteful words and foolish babblings, 
which are not becoming. 

And you older ones, lay this to heart too, and let 
neither in your words nor in your works any hypoc- 
crisy be found, for I have perceived that some are 
very subtle or cunning of speech, which I cannot 
praise, nor have I praised it; for if we are to be sim- 
ple, we certainly must lay aside craftiness, for, mark, 
whatsoever is more than yea and nay cometh of evil. 
Matt. 5:37. However, hereby is not meant that we 
should not say more than yea and nay, but that we 
should end and confirm our words, without anger 
or dissimulation simply with yea and nay, and thus 
use moderation, and cut off all excess; that is, we 
should deal with the simple truth. If one, when 
asked in regard to something, does not reply with 
reference to this, but to something else, and then 
says that he did not err, since what he replied was 
true, such action is not noble, my brethren. It also 
happens now and then that when one has erred in 
some matter and is then reprimanded for it, he 
gives a reason, but which, in fact, is not the reason, 
doing this to cover himself, and to prevent the error 
from coming to the light. This is the nature and 
disposition of the old Adam (which ought justly 
not to obtain with Christians regenerated by the 
word of truth), that he would always cover his na- 
kedness with fig leaves; for when he was addressed 
by the Lord on account of his transgression, a 
reason immediately presented itself by which he 
thought to cover himself; namely, "the woman 
whom thou gavest me," he said, "gave it me, and 
I did eat." Gen. 3; 12. And, likewise, when Eve 
was addressed, she laid it to the serpent. But if they 
had wanted to plainly tell the fundamental cause of 
their transgression, it would have Jbeen : Over curi- 
osity and pride brought us to it, namely: we desired 



to have our eyes opened; to be wise, to know good 
and evil, to be like God; in short, we saw that the 
tree was good for food, pleasant to the eyes, and a 
tree to be desired to make one wise, hence we allowed 
ourselves to be persuaded, and did eat of it. Had 
they thus answered the Lord, it would have been a 
true answer. The answer which they gave was true; 
but it was not yet the true kernel or fundamental 
cause of their fall and transgression. But in order 
that you may thoroughly comprehend the true 
sense and meaning of what we have written here, 
we will present to you a single comparison by 
way of example, namely: Suppose a believing hus- 
band had an unbelieving wife, who should give 
birth to a living child; and the husband would fain 
retain the friendship of his neighbors and the world, 
and remain in possession of his house and home, and 
yet wished also be at peace with Christ and his peo- 
ple (though this, according to the word of God, is 
impossible, for no one, as Christ says, can serve 
two contrary masters at the same time). Hence he 
should say to his wife that he did not intend to con- 
sent that the abomination of antichrist, (you under- 
stand what I mean), should be applied to the child. 
And though he could change it, and persuade his 
wife to obey him in the matter, yet he should allow 
it to be done without himself taking any notice of it, 
thinking with himself: If she does it, I can notwith- 
standing remain at ease, and in the enjoyment of 
my possessions : and shall not be persecuted by 
the world, and if the brethren take me to task for it, 
I can say that it was done without my consent by 
my wife. See, my brethren, this would certainly not 
be a true, simple answer, as you may judge for your- 
selves. Many other like examples and comparisons 
might be adduced; however, for the sake of brevity I 
will forbear for the present. I desire that you will 
yourselves meditate more deeply on this, than I have 
shown you here; and be warned hereby to beware of 
such dissimulation. For though a man cover himself 
before his fellows (with such fig leaves, made by him 
into an apron), so that his nakedness is not seen, yet 
God beholds his reins and can search the heart, 
and he knows the thoughts and intents of all men, 
and will also judge all works and purposes; also, all 
secrets and hidden things, whether they do good or 
evil. Therefore give diligence that in all your words 
and works, in all your walk and conversation, you 
practice simple sincerity, as becomes the children of 
God, and our calling demands. And if any among 
you be overtaken by a fall, let him confess it simply 
and truly, without dissimulation, just as it is, and 
let him not be ashamed to confess it, since he was 
not ashamed to commit it; else it might be to his 
sorrow. He that covereth his sins, it is written, 
shall not prosper, but whoso confesseth and forsak- 
eth them shall have mercy. Prov. 28: 13. I have 
told you before, and tell you again, that before men 
one can sometimes justify himself with a fair pre- 
tense, and cover himself with an apron of fig-leaves; 
but whether it shall stand the test when brought to 
the touch-stone, each may see for himself. 

This ought to be well considered by those whose 
daily business is that of trading, whom I would 
rather see engaged in some honest kind of labor, 



MARTYRS MIRROR. 



669 



than in trafficking, and this not without reason. 
For as a nail stick eth fast between the joinings of 
the stones, so doth sin stick close between buying 
and selling, as Sirach says. Unless you hold your- 
self diligently in the fear of God, your house shall 
soon be overthrown. Sir. 27:2, 3. And in what- 
ever I may in all these things have erred, or grieved 
any one, I am sorry for it from the bottom of my 
heart. But thanks be to God in heaven, who has 
given me poor weak servant an unwounded or un- 
condemned conscience (of which I acknowledge my- 
self unworthy) ; for I never had greater joy on earth 
as long as I can remember, than I now have. May 
the Lord preserve me from speaking boastingly; 
however, I have no doubt that he, whose unworthy 
servant I have been in my weakuess, will not suffer 
me to be confounded. I have heartily desired, and so 
still heartily desire it, if I, of God, should be counted 
worthy, I might be led through the whole city of Co- 
logne, and scourged with rods, and then cast back 
in prison. Not that I seek any merit by it, O no, but 
that what the Lord has put into me might become 
known and manifest before all men, to his praise, 
and not to mine. However, the will of the Lord be 
done; nor do I wish anything else, the Lord knows, 
cost what it may. And I desire from the bottom of 
my heart, yea, command in the name of our Lord 
Jesus Christ, that you keep that which God has en- 
trusted to you, for it is the truth; this I testify be- 
fore God and man. No matter who shall approach 
you, do not listen to them. Let the Hutterites* 
slander as much as they please. God keep me from 
them, namely from the doings of their teachers. I 
am free in my heart on their account, in regard to 
all the dealings I have had with them. And if they 
say that I dared not renounce because of the people 
(as I understand that they have said concerning our 
brother Thomas), I reply, "No;" for I know no 
man on this earth, so dear to me that without the 
faith I would lay down my life for him . But thanks 
to the Lord I have found this in me, and do still 
find it strongly in me, that I will much rather lay 
down my life for my brethren, than bring into 
trouble or reveal any one, in order thus to save my 
life; this I say, God knows, from faith, and not in a 
spirit of boasting. But as many among them as 
please God, whether I have seen them or not, these, 
as also others, I do not judge, for they stand to the 
Lord. Rom. 14:4. 

I likewise tell you to leave the others be where 
they are except they sincerely come back in the 
matter of marriage, and the other articles, and hum- 
ble themselves before God, and also use a little 
more restraint in their lives than they now do; for 
pomp and pride stink before the Lord. Therefore 
they are also not acceptable or pleasing in my eyes. 
Hence put them off, for they are an abomination 
unto God; and let not pride and presumption have 
dominion either in your words or actions ; for in 
pride has originated all destruction, as Tobit teaches 
his son. Hence humble yourselves from the heart 
under the mighty hand of God; for he giveth grace 
to the humble, but resisteth the proud. 1 Peter 5:5. 



As regards how it is with me, I inform you that I 
have entirely committed myself into the hand of the 
Lord : What his will is, is mine also. I know of 
nothing better to choose for myself, than that I 
might be an acceptable offering to him, and might 
offer up my sacrifice without the gate, in the day- 
time (Heb. 13:12); O how greatly would I thank 
him. O my dear fellow members, out of what great 
sorrow the Lord has delivered me, which I carried 
in my heart day and night, on account of the Neder- 
land journey: but O what a faithful God ! how well 
he knows how to deliver out of temptation, at the 
right time, those who can trust him for it from the 
heart. 1 Cor. 10:13; 2 Pet. 2:9. 

It often occurred to me that I should not get 
away — that the Lord should order it otherwise; as 
my dear wife and sister in the Lord well knows, for 
I often conversed with her about it, the Lord be 
thanked forevermore. I took leave from all the 
churches, and heartily asked every one among them 
to forgive me if I had grieved them. I did the same 
towards them, and then went away. But a far better 
journey was in store for me, on which I now am, 
the Lord be praised for it, for I am in good hope 
that, through the grace of God, it will tend to my 
great advantage. O my brethren, my heart is full 
of joy, yea, it is running over with it. It seems to 
me, for very joy, that I see the heavens opened. O 
that I might by writing (since I am prevented from 
conversing with you), pour out my heart to you and 
refresh it. My ink is almost exhausted. As it is 
with me, so it is also with Joosken and Herman, my 
dear fellow prisoners and brethren. We wait for our 
God, and greet you all with a holy kiss. And the 
salutation with mine own hand is this : The grace of 
the Lord Jesus Christ be with all believers in Christ 
unto the end. Amen. 1 Cor. 16:26, etc. 

Care for. my young orphan children, as also all 
other orphans, as you would for myself; bring them 
up with reproof and correction, to piety; teach them 
to read, and when the time has come, keep them at 
work. Get Aelken cured, if you can; I bequeath to 
him the three pieces of money, the silver piece and 
the two others; also a Testament to each; this shall 
be their inheritance from their father. 

I likewise commend to you my wife, as long as 
she fears God, as I hope that she will do unto the 
end, if she gets out. The Lord own what I have 
told you, and what I have sought concerning all be- 
lievers, — not riches or treasures on this earth, but 
the salvation of men's souls. And I desire that you 
firmly keep together, with teaching, admonishing 
and reproving. And follow your leaders and submit 
to them, for they watch over your souls. Hebrews 
13: 17. And you ministers, show yourselves a pat- 
tern of o-ood works to all believers, not in semblance 
only, but in sincerity. Read how Paul admonishes 
Timothy and Titus; be you also admonished by it. 
May the Lord give you understanding. Amen. 

Dear brethren, concerning our examination and 
hearing, I wrote to you previously very briefly, as 
you know. But if I am to write to you, one by one 
all the questions they put to me, and the answers I 
gave them, I should require much ink, paper and 
time; especially, for what was spoken during the 



6TO 



MARTYRS MIRROR. 



day between me and the Count, in a friendly man- 
ner and also with sharpness ; for it is very much. 
Yet, if we were where the Count wishes us, we 
would be released. His conscience is not easy, but 
accuses him. May the Lord put true repentance 
into his heart, and give it a clear sight, to know the 
will of God, and to discern light from darkness, and 
that he, in consequence thereof, may hate and ut- 
terly forsake darkness and love the true light, and 
adhere to it with his whole heart, so that he may 
also, in that day, with the true children of the light, 
receive his part from the hand of the Lord. This I 
wish him and all our enemies and opponents, from 
God, (as much as possible) from the bottom of my 
heart. Otherwise, it goes still well with us in every 
respect, in body and soul. We hope to help fulfill 
the number qf the righteous, and to rest with our 
fathers, and to wait for the glorious reward of all the 
righteous. I greet all the believers with a holy kiss. 
Greet one another with a kiss of love. And do not 
forget us, nor any of the prisoners; but persevere in 
strong prayer for us to God, for this is highly nec- 
essary. For, it seems to me, it was an easy matter to 
be imprisoned in the time of our brother Thomas; 
for the subtlety of men increases every day. Hence, 
pray diligently for us; we trust also not to forget 
you ; the Lord be with us all. Amen. 

By me, Matthias Servaes, 

Your weak brother, and unworthy minister and 
prisoner of Jesus Christ, whom I serve in the Gos- 
pel in my bonds. I hope that my dissolution is near 
at hand. 

I desire of you, J. N. B., that you properly tran- 
scribe this, and see that my wife (who is also 
imprisoned) gets a copy of it. If it pleases you, it 
may also be read before the brethren; but if you do 
not deem it expedient, or promotive of the glory of 
God, then dispense with it, for I do not in the least 
seek my own glory by it, but the praise of the Lord 
and the consolation and joy of believers. My 
mother I greet in particular, and desire that she 
serve the Lord without guile; the same I desire of 
my brother John and my sisters. Written and read 
with many tears, and this from the heart. You know 
my brethren, that I did not lightly take up my 
ministry, but with many tears; in like manner I now 
resign it. Then I wept for sorrow; but now I weep 
for heartfelt joy. With tears I received the ministry 
from you (I believe, also from God); but with many 
tears of great joy I surrender it back to the Lord (if 
it pleases him) and to you. May the Lord mani- 
foldly fill my place with faithful servants. Amen. 

O how my heart is in yours. Show a fatherly 
heart to all , with all humility ; and whether it go well 
or ill with you, ascribe the praise to the Lord, for 
he causes and does everything, and not we. And do 
not, under any circumstances, forsake the people in 
the Nederland; reprove them sharply for pride; this 
is my desire. H. and F. and all, keep well that 
which is committed to your trust, and do not forget 
it. Greet T. W., my dear brother, whom I love 
from the heart. Concern yourselves in a godly 
spirit in the affairs of the Upper Country; prevent 
divisions among the people wherever you can. This 



is written to all those who desire that I should write 
to them, for I cannot write to each individually. I 
do not seek any glory therein. The grace of God 
be with us all. Amen. Given the 9th day of July, 
1565. 



THE FIFTH LETTER WHICH MATTHIAS SERVAES 

WROTE FROM PRISON, TO HIS MOTHER, HIS 

BROTHER JOHN, HIS BROTHER-IN-LAW 

LEONHARD, AND HIS TWO SISTERS. 

Grace and Peace from God the Father, and the 
prompting of the Holy Ghost to all righteousness, I 
wish unto you all, my beloved, through Jesus 
Christ. Amen. 

Further, I inform you, dear mother, and brother 
John, and Frances and Barbara, my dear sisters, 
that according to the flesh it is very well with me 
(excepting these bonds which I nevertheless also 
deem good); and according to the soul it is still 
much better. Praise and thanks for it be to the eter- 
nal God, who has ordered it so well with me, 
unworthy, weak servant ; for it had already been 
determined (as you yourselves partly know) that 
I was to leave you; but of this journey, on which I 
now am, we all knew nothing. This was the jour- 
ney which I was to take. I have now proceeded on 
it a little way, and am (thanks to the Lord), not 
yet worthy of it, though I have hitherto traveled a 
very dangerous and painful way, and it has cost me 
many a drop of sweat. I also well know that the 
delicate children of the Lord must go rough ways, 
and though I have suffered, and still daily suffer 
much, from robbers, evil workers, false brethren 
and deceitful, lying apostles, yet I trust that I shall 
not look back, but go on joyfully by the help and 
succor of God, till I come to the blessed end 
and inherit the beautiful city. Baruch 4:26; 2 Co- 
rinthians 11:26; Rev. 2:2. But he who sent a 
guide with Tobias, preserved the prophet Daniel in 
the den of lions, and deprived the fire of its power, 
so that it could not harm the three men in the fiery 
furnace, the same, and no other, has also mightily 
preserved me hitherto, and I feel confident that he 
will also safely keep me unto the end. Amen. 

Hence,, my dear mother, and John my brother, 
and my two sisters, it is my multiplied entreaty and 
fatherly and brotherly exhortation, that you stead- 
fastly walk in piety before God ; for it will avail 
nothing to cry: Lord, Lord, if we do not diligently 
perform what he has commanded. Therefore put 
your own wisdom and your pride far from you, and 
beware of sudden anger and violent passions ; for 
they produce no good, but pollute the mind, and 
defile prayer ; and let each take heed that his con- 
science be not sullied with deceitful, malicious, and 
perverse thoughts ; for they separate from God. 
And I desire of you, my dear mother, who are very 
dear to my heart, that you be content with humble 
fare, and not allow evil thoughts to come into your 
heart; but thank God for everything, and remem- 
ber that at Kottenem you often did not have enough 
to eat. And if you now were still there, and held 



MARTYRS MIRROR. 



671 



all the property still in your possession, and had to 
run and go day and night, .laboring and toiling, you 
would scarce get a living from it. Receive this in 
good part, my dear mother, for it is all done for 
your good, that you may keep a pure heart, free 
from evil thoughts, and thus see God, and be saved. 
Matt. 5:8. Thus I also desire of you all, that what- 
ever you do, you do voluntarily, without murmur- 
ings and disputings, that no one may accuse you. 
1 Cor. 10: 10; Philip. 2: 14, 15. I had set apart three 
Koenigs Thaler* as a lesson for you brother John, 
for yOur and my mother. If you do not already 
have them, I think you will get them yet. Keep 
Barbara at work, and admonish her to fear God 
from the heart ; and this I desire of you all, for 
there is no one among you with whom I have had 
more trouble and anxiety. I wish my brother-in- 
law the highest good from God. Finally, I desire 
of you, my dear mother, that you do not complain, 
or grieve too much, on account of my bonds and 
imprisonment ; but thank the Lord, who has kept 
me, that I have not come into these bonds and im- 
prisonment for evil doing, but for his name's sake; 
hence neither I nor you need feel ashamed of it. 
Pray also diligently for me, that He would hence- 
forth preserve me from all evil, and give me a stead- 
fast mind, and true patience, that I may in all temp- 
tations and afflictions steadfastly adhere to his word 
unto the end. And take, my dear mother, for an 
example, the manfulness of the mother of the seven 
sons, of whom we read in 2 Mace. 7. For said 
mother of the seven brothers, from perfect wisdom, 
stirred up her womanly heart with manly thoughts, 
and said to her sons : I cannot tell how ye came into 
my womb; for I neither gave you breath nor life, 
neither was it I that formed the members of every 
one of you ; but doubtless the Creator of the world, 
who formed the generation of man, will also of his 
own mercy give you breath and life again, as ye 
now regard not your own selves for his law's sake. 
Behold, mother, what a manful spirit this was; hence 
be you also manful now, and surrender me willingly 
to the Lord, from whom you received me ; for we 
are also sure that we shall receive again in that day, 
and keep forever, the life which we now gladly 
despise and lose for the name of Christ. This, my 
affectionately beloved mother, I wanted to present 
to you very briefly, so that you might be valiant 
and of good cheer while I am in bonds, and might 
also not love your life, but willingly resign it for 
the name of Christ, if it should come to that. And 
as the Lord has called you almost at the eleventh 
hour, and sent you into his vineyard, give all the 
diligence you possibly can, faithfully to do the work 
of the Lord for this one hour ; and remember the 
words of the prophet where he says : Cursed be the 
servant that doeth the work of his Lord slothfully. 
Jer. 48: 10. Hence be faithful, and wait patiently for 
the evening, and you will also receive the penny, 
yea, the beautiful crown, and the glorious kingdom, 
from the hand of the Lord, together with all the 
children of God. But may this God, who only is 
wise, make us prepared unto every good work, to 



:! ' King's Dollars. 



do his will, and grant that our works be acceptable 
before him, through Jesus Christ, to whom be honor 
and might forever and ever. Amen. 

I commend you all to God ; we must part here; 
entreat God for me, as I for you. I salute all 
believers. 



THE SIXTH LETTER WHICH MATTHIAS SERVAES 

OF KOTTENEM WROTE FROM PRISON, TO HIS 

DEAR WIFE AND SISTER IN THE LORD, 

WHO WAS ALSO IMPRISONED. 

Grace, peace, and joy in the heart, through 
Christ, be with you my dearly beloved wife, whom 
I love from the heart, yea, as my own soul and also 
with all the prisoners that are in Christ Jesus. 
Amen. 

Further, my dear sister in the Lord, I reply to 
your first remark, by which you indicate that it 
grieves you that I am alone. But, my dear child, I 
am not alone, but have the comfort of all believers 
(John 14:26) with me. I do not know whether I 
ever had greater joy on earth; for I am certain and 
truly assured that the Lord will not lay on me more 
than I can bear; for I do not wish to be freed from 
suffering (if it be the will of the Lord that I suffer) ; 
but may his holy will be done. Hence, my dear 
child, dismiss this grief from your mind, this I de- 
sire. In the second place, you lament your diso- 
bedience, that you have not been much more obe- 
dient to me; thus I also deplore it from the heart 
before my God, that I have not been more diligent 
than I have hitherto been; hence we have no cause 
for boasting, but much rather for lamenting, for I 
say with Solomon : Who can say, I have made my 
heart clean, I am pure from my sin? Prov. 20:9. 
And with this agree also the words ofEsdras, where 
he says : ' ' Let not the sinner say that he hath not 
sinned: for God shall burn coals of fire upon his 
head, which saith before the Lord God and his 
glory, I have not sinned. 2 Esdr. 16:53. On this 
wise, also the apostle John speaks in his first epis- 
tle (1:8), saying: "If we say that we have no sin, 
we deceive ourselves, and the truth is not in us." 
Therefore, dear wife, we may well lament, and pray 
with David: "O Lord, enter not into judgment 
with thy servant, but according to thy loving kind- 
ness have mercy upon us, and according to the 
multitude of thy mercies blot out our transgres- 
sions." Ps. 143:2; 51:1. Yea, even though we 
have done all that we are in duty bound to do, it 
behooves us nevertheless to say: We are unprofita- 
ble servants: we have done that which was our duty 
to do. Luke 17:10. Hence we are not to place 
ourselves by the side of them that would be saved 
and justified by their works; but much rather by 
the side of those of whom the Scripture says : 
"Blessed are they whose iniquities are forgiven, 
and whose sins are covered. Blessed is the man to 
whom the Lord will not impute sin." Rom. 4:7, 8. 
Perhaps our appointed time upon earth will soon be 
spent, and the Lord wants to purify us before the 
end comes; or perhaps we, by reason of weakness, 
could not have truly known our transgression, ex- 



872 



MARTYRS MIRROR. 



cept in this manner, in order that it may be truly- 
repented of before we are taken hence. For one 
can work no truer repentance than thus in the chas- 
tisement of bonds. Of this we have a dear example 
in Manasseh, the King of Judah, who cared not 
how much the Lord warned him through the proph- 
ets; yea, all was of no avail, until he was carried 
to Babylon into captivity by his enemies. There 
he first learned to know his sins, and repented. 
2 Chron. 33. The Lord certainly loves us, that he 
has called us to this place; do not doubt it, my dear 
wife. Heb. 12:6. Hence let us fully trust the Lord, 
and cast all doubt from us, lest we fall into greater 
sins. But if we have sinned, let us do it no more, 
lest something worse happen to us (John 5:14); 
and this is also the best repentance, namely, to do 
it no more. 

my dear wife, be of good cheer, and cast your 
sorrow or care upon the Lord, for he will care for 
us; despair not. Remember the kind words of the 
Lord, where he says: "Come unto me, all ye that 
labor and are heavy laden, and I will give you rest." 
Matt. 11:28. For the Lord will remember us, and 
not forget us. Yea, he will forget us much less, 
than a mother will forget her child which she has 
borne nine months. And though a mother forget 
her child, yet will he not forget us, but will preserve 
us as the apple of his eye. Is. 49:15; Zech. 2:8. 
But that the Lord permitted our imprisonment, is 
all for our best, that through such chastisement we 
may learn true obedience; for thus we can be truly 
cleansed, and also truly tried, whether we love 
aught more than our Lord Jesus Christ. It is com- 

, paratively easy to forsake husband, wife, children, 
father, mother, sisters, brothers, houses, or fields, 
for the name of Christ ; but when it comes to a 
man's own person, and his life is concerned, then it 
is that he is truly tried and refined, for a man will 
give skin for skin, yea, all that he has, for his life, 
as is written in Job. But Christ says that one must 
hate and forsake all this, and his own life also, and 
take up the cross, and follow him. And whosoever 
does not do this, cannot, he says, be my disciple. 
Luke 14:26, 27. But we can hate or renounce our- 
selves in no fitter way than by fully surrendering 
ourselves into the hand of the Lord, so that we may 
say in truth: Lord, thy holy will be done, that is: 
Lord, what thou wilt, that be done. Behold, my 
dear wife, this is true renunciation. 

1 further desire of you and all prisoners, that 
each, as much as he finds himself accused in his 
conscience, humble himself therefore the more be- 
fore his God; for the time of grace, and the day of 
salvation, yea, the acceptable time, is still at hand. 
Let us not cease knocking, until he have mercy on 
us and open the door for us, and give us, because 
of our importunity, the things we need. For he is 
a gracious God ; he forgives very willingly, and 
soon repents of the evil; and from those who turn 
to him from the heart he will not turn away his face; 
but they that depart from him, their names shall be 
written in the earth. Jonah 4:2; 2 Chron. 30:9; 
Jer. 17:13. Therefore, the man that asks him for 
grace ought to examine himself as to whether he 
does it from the heart; for though man lament with 



the mouth, the Lord knows the heart; hence let 
every one be in earnest, for if this be not the case, 
he cannot succeed. Judith 8. Now let it become 
manifest whether you truly love God, yea, whether 
you love him above all. 

what a great word it is which Peter utters : 
"That our faith might be found much more pre- 
cious than perishable gold, which is tried by fire." 
Show now the true virtue of faith, and pay what 
you promised and vowed to the Lord, and allow 
not yourself to be turned aside either to the right 
or to the left, but remain in the middle of the road, 
and you will enter in. For he that perseveres in 
the way of the Lord unto the end, he, and no other, 
shall be saved ; to this end, may the gracious God 
help us all, through Jesus Christ. Amen. 

1 have to write in great fear. O my dear wife, 
and you altogether, I commend you into the hand 
of the faithful God ; may he keep you and me stead- 
fast unto the end. Amen. The grace of our Lord 
Jesus Christ be with you. Amen. 

Receive one another with a holy kiss of love, and 
remember me from the heart, which I trust to do 
with regard to you. And if we may see one an- 
other no more on this earth, may the Lord grant 
us grace and strength, so to acquit ourselves here 
that we may see one another face to face hereafter, 
in the eternal joy, with all the children of God. 
Amen. 

my dear Aeltgen, do not forget what I have 
often admonished you, namely, that you should 
firmly keep God before your eyes, and walk up- 
rightly before him. I mean all of you with this 
letter. O Lord, uphold us. Amen. 

Now be of good cheer, my dear wife and sister in 
the Lord, and lay aside all grief; for what man is 
there (as said above) that can say: I have not 
sinned ; my heart is clean, I am pure from sin ? 
I also might have walked more diligently before 
you than I have done ; however, may God take 
from us all that is displeasing to him in us. Amen. 
Be watchful, my dear sister in the Lord ; for the 
devil seeks to disquiet men. 

1 have written this in Cunebert's tower, but now 
we are in the count's house, namely, I Matthias and 
Herman, and are in daily expectation of being 
offered up, with which we are heartily satisfied, if 
God count us worthy. Preserve this letter very 
carefully from the eyes of those who sharply examine 
us, lest others get into trouble thereby. The peace 
of God be with us all. Amen. 



THE SEVENTH LETTER OF MATTHIAS SERVAES, 

WRITTEN FROM PRISON TO J. N. AND 

HIS BRETHREN. 

Grace and peace be with all believers in Christ 
Jesus. Amen. 

Know further, dear brethren and sisters, that it is 
still very well with us, namely, with me and Her- 
man; for our hearts are full of joy, yea, running 
over with it. Time seems as short to us as it ever 
did. In the night we praise our God with one ac- 



MARTYRS MIRROR. 



673 



cord. We are now alone. Eberhard, the bishop's 
chaplain, visited me again, on the Saturday after 
St. James' day, and conversed very affably with me 
about infant baptism and the resurrection of the 
dead. And the count entreated me, saying : Dear 
Matthias, tell us your fundamental views concerning 
these articles, for I told you that your people in the 
other tower confessed that the dead bodies will not 
rise; but from you I have received no clear answer, 
and as you have taught them, they must have it 
from you. I replied : "It is true, Sir Count, you 
had such a conversation with me the last time, and 
I then answered to you, as also now, namely, that I 
call all the prisoners to witness, that I presented no 
further views in my doctrine (which is not mine, but 
Christ's), than that the time will come when all the 
dead will rise from their graves, the righteous unto 
life, the wicked unto eternal death, and that we 
must all appear before the judgment seat of Christ, 
that every one may receive in his body, according 
to that he hath done, whether it be good or bad. 
But that this same flesh and blood which we now 
have should inherit the kingdom of God, this I did 
not teach, but the contrary, namely: 'That flesh 
and blood cannot inherit the kingdom of God ; 
neither doth corruption inherit incorruption.' " 
i Cor. 15:50. 

Then Eberhard, the chaplain, said that he too 
did not believe that this flesh and blood should in- 
herit the kingdom of God. I also said : ' ' We shall 
be changed." Now, he that would know how this 
will come to pass, and how the dead will rise, and 
with what bodies they will come, to him Paul says: 
' ' Thou fool, that which thou sowest is not quick- 
ened, except it die: and that which thou sowest, 
thou sowest not that body that shall be, but bare 
grain, it may chance of wheat, or of some other 
grain : but God giveth him a body as it hath pleased 
him." (iCor. 15:35). This, I said, is my ground, 
O that I might become worthy to rise with the 
righteous, this is my care; as to how the Lord will 
give me a body, this I leave to him, and am well 
satisfied therewith. More than this I shall confess 
to neither you nor any other man. Herein, he said, 
we do not differ much. 

I then further said : ' ' The cry now raised against 
us is : This one has confessed this, and that one, 
that, and another one something else. My good 
friend, go among the people, and interrogate each 
individual separately concerning all the articles; 
what do you think, would they answer or confess 
to you anything certain ? Certainly nothing at all, 
or at least but very little. " " It is true, ' ' he replied. 
We had much additional conversation yet, concern- 
ing what ancient writers say on infant baptism. I 
rejected them all, and left them to God; but he 
begged me to consider it. I put the same request 
to him , and said : "I feel assured and confirmed in 
my heart, that it is the pure truth, and I want to 
live and die for it." I also told them something in 
regard to their unclean and defective church — the 
brothel, gambling-house, fencing-school, and their 
daily life, which they lead in an utterly heathen 
manner ; and also concerning the injustice and vio- 
lence they, by way of torture, had inflicted upon us, 



only because we would not be traitors ; all this I 
told him to consider, if he were a shepherd of the 
sheep. He replied that he was heartily sorry for it, 
and the count's countenance fell, as it seemed to 
me. They arose, and Eberhard gave me his hand, 
and in a very friendly manner commended me to 
the Lord. 

Thus, it is still very well with us, the Lord be 
thanked. Amen. Remember us day and night in 
your prayers, which we also intend to do for you. 
And I wish that all prisoners might be admonished 
and warned to decline all conversation : they are 
quite at liberty to refuse it. O brethren, how sub- 
tilly and craftily they spread their nets, to chase my 
soul into them ; but they shall not capture it, this 
I confidently hope; for in vain the net is spread in 
the sight of any bird. Prov. 1:17. 

Hence I desire of all prisoners, that they guard 
their lips, and bridle their tongues. While the 
wicked is before you, as David says (Ps. 39: 1), make 
not haste to speak, lest you deceive your heart; 
and wait with patience until Christ speaks in you, 
or his Spirit, according to his promise, through 
you. Matt. 10:20. And though you reply not to 
every question, you need not be ashamed of it, for 
he who was the wisdom of God, namely, Christ, was 
also not ashamed of it, as the scriptures of the Old 
and the New Testament sufficiently testify. And if 
you are asked concerning others who are still at 
large or in prison, as to whether they are of out- 
number or not, or whether they are baptized or not, 
you may reply: " I am not imprisoned here for an- 
other, but for myself; hence, I may speak for 
myself, and not for another." And if they then 
threaten you with the torture or long imprison- 
ment, let them threaten, let them torture; only do 
you firmly trust in the Lord, and they shall not be 
able to do more than God, who has the king's 
heart in his power, will permit. Prov. 21:1. If it 
then be the will of the Lord, that you suffer, re- 
member that you often said: Lord, thy will be 
done. And, surely, if you firmly trust the Lord, 
the very hairs of your head are all numbered, and 
not one of them will fall from it without the Father's 
will. Matt. 6:10; 10:30; Luke 12:7. 

Therefore, fear not their threats in the least, and 
be not terrified; but submit to the Lord with patience 
and long-suffering in all that befalls you on account 
of the truth. Trust God; he will not forsake you 
even unto death. Amen. 

But if I could see, my dear fellow members, that 
it might promote the glory of God, and your, and 
their salvation, if you should answer all their ques- 
tions, I would not only admonish you to wait until 
they ask you, but I would heartily urge you by en- 
treaty and admonition, to tell and confess it to them 
of your accord, before they ask you. But how they 
herein seek the glory of God, and the welfare and 
salvation of your, yea, of their own, souls, this I 
will leave to the consideration and impartial judg- 
ment of every godfearing lover of the truth. 

Therefore guard your lips, my beloved, as said 
above. I have composed a hymn, doing it not from 
wantonness; hence I wish that it be sung not to my 
honor, but to the praise of God. 



674 



MARTYRS MIRROR. 



Dear brethren, faithfully remember me in your 
prayers. I greet you all with the peace of our Lord 
Jesus Christ; he that loves him not is Anathema, 
Maran-atha. The grace of our Lord Jesus Christ, 
and the love of God, and the communion of the 
Holy Ghost, be with us all. Amen. 



THE EIGHTH LETTER OF MATTHIAS SERVAES, 
WRITTEN FROM PRISON TO AELTGEN, HIS WIFE. 

The grace of God be and abide with you and all 
fellow believers in Christ that are with you and else- 
where; together with true peace, friendly love, con- 
stant patience, and steadfast perseverance, to bear 
unto the end all that is laid upon us of that which is 
still left of the afflictions of Christ. Amen. 

Further, my dear wife, whom I from the very be- 
ginning of our coming together (of this I trust the 
Lord is my witness), have loved more according to 
salvation than according to the flesh, and have 
cared for your soul as for my own, and admonished 
you to that which we have now come. The Lord 
be praised for it forever, For, my dear sister in the 
Lord, you well know the grief I felt on account of 
the removal, and though some may perhaps have 
thought that I took delight in it, it is not so at all; 
for since that time I have often wished that, if it be 
for my salvation, I might through some means be 
relieved from it, whether it be through imprison- 
ment or by death. But since it pleases the Lord, that 
we are here on earth first, through suffering, to be 
witnesses of his word and name; as you, in a meas- 
ure, have wished more than once, that 1 might 
through suffering be taken home to God, and I have 
desired that you might be apprehended with me, 
as has now happened; therefore let us also be pa- 
tient, and thank the Lord, that he has heard us, and 
fulfilled our prayer, and let us not pray otherwise 
now than we have hitherto prayed, namely, thus: 
' ' Lord, thy will be done. ' ' Surrender me willingly 
into the hand of the Lord, whom I have served; and 
be not troubled on my account. But if you should 
perhaps think that we* may meet with much suffer- 
ing yet (which, however, is in the hand of the Lord), 
think also that if there is much suffering prepared 
for us, there is also much more consolation in store 
for us, for as the sufferings of Christ abound in us, 
so our consolation also aboundeth by Christ. 2 Co- 
rinthians 1:5. I have not time to write more, except 
this: Persevere steadfastly till you are taken hence. 
Then, and not before, the crown of life is prepared. 
This is also written to you, my dear sister Anna, and 
all that are with you. The salutation with mine own 
hand. The grace of our Lord Jesus Christ be with 
you all. Amen. 

Greet one another with a holy kiss. Our brethren 
salute you all. Remember us, and be of good cheer 
for this is the first inheritance promised us here, 
which we must also possess, if we are to gain the 
eternal, where all tears that now flow from our eyes 
will be wiped away, and all sorrow be turned into 

* The construction of this clause in the original seems to indi- 
cate, with great probability, a typographical error, consisting in the 
substitution, in the pronoun, of an m for a w, and that, accordingly, 
it ought to read /, instead of: we. 



everlasting joy; for our affliction, which is but tem- 
poral and light, compared with that which is eternal, 
worketh for us a far more exceeding and eternal 
weight of glory, who look not at the things which 
are seen but at the things that are not seen. 2 Corin- 
thians 4: 17, 18. Hence turn your eyes from all that 
is visible. Herewith I commend you all to the grace 
of God. Amen. 



THE NINTH LETTER OF MATTHIAS SERVAES, WRIT- 
TEN FROM PRISON TO F. V. H. 

The saving grace of God be multiplied unto you 
and all the pious, through Jesus Christ; with the 
power of the Holy Ghost. Amen. 

O F., my greatly beloved friend* in the Lord, 
I cannot, out of love to you forbear to inform 
you how gladly I would fulfill your request, but 
I lack many things, as for instance, paper and 
ink, and besides am watched as closely as gold, that 
I might neither receive nor send off any letters. 
Hence accept this brief letter in good part, for I have 
written it for your good. Therefore the heartfelt ad- 
monition and request I now address to you is, that 
you sincerely take heed to your life, and order it so 
that it is conformable to the word of God, yea, to the 
example of Jesus Chribt, and consider it diligently, 
as you said in conversation with me. Love God 
above all, and do not forsake the assembly (He- 
brews 10:25), as hitherto; for if you still love aught 
more than him, you are not worthy of him. Take 
good heed, my friend in the Lord; for a lip faith is 
of no avail, as you well know yourself; but it must 
be a living faith, yea, that works by love, if we are 
to stand here, and hereafter before God. May God 
Schadai (Ex. 3: 14), work such a faith in you, and 
in all who heartily desire it. Amen. As regards 
how it is with me, I cannot write enough, for the 
Lord grants me great joy in my heart, so that I 
would desire of God, if it were his will, that 1 might 
be led bound through Cologne, and beaten with 
rods from street to street, so that his name might 
become manifest; and that my body might be re- 
fined on the rack, only to the praise of God, and 
not to mine; which has also partly occurred. The 
Lord be praised, Amen; the Lord who sealed my 
lips, and endued me with strength, which he still 
daily increases; and who will sustain me unto the 
end. Amen. 

Herewith I commend you to God. Remember 
us as we will you. Greet them that are with you, 
to whom my salutation in the Lord is acceptable. 
By me, Matthias Servaes, of Kottenem. 



THE TENTH LETTER OF MATTHIAS SERVAES, 

WHICH HE WROTE FROM PRISON TO 

MAR. WEST. 

Grace and peace be multiplied unto you and all 
believers, from God the Father, through Jesus 
Christ; with the power of the Holy Ghost. Amen. 



The word used in the original denotes a female friend.— Tr. 



MARTYRS MIRROR. 



675 



O my well beloved sister in the Lord, M. W. , 
out of great love, which we have mutually felt 
through the knowledge of God, since we have 
known each other, I cannot forbear to tell you that 
I often think of you, and, likewise, of all the pious; 
for they lie at my heart day and night. I have been 
informed that you think of me with much sorrow, 
and that you wished, if it could be, that the Lord 
had ordered it otherwise, for which I do not pray, 
nor can I wish it, since I know not how he could 
have ordered it better for me; for great sorrow was 
resting upon me, as you also well know, and the 
good God has thus delivered and relieved me from 
this load: and not only this, but I am also free from 
all anxiety. Not that I am weary of laboring; O no, 
for, if I could have been profitable to the Lord, how 
gladly I would have served him, and would still 
gladly serve him; but I deem it better thus, for we 
must go hence at some time. And I trust that the 
Lord will fill my place with faithful servants who 
may be more fully endowed of him than I am. For 
the Lord knows with what anxiety, fear and solici- 
tude I have served you, and esteemed myself little 
and unworthy before you and God, yea, so much so 
that I did hardly dare lift up my eyes in meeting. 
But by the grace of God I have been what I have 
been; and his grace, which was bestowed upon me 
was not wholly in vain among you. i Cor. 15:10. 
I also took up my ministry with many tears, as you 
know; but now, thanks to the Lord, it is all joy, in- 
deed I cannot express all the joy. 

O my dear sister, how sweet is the yoke of the 
Lo.rd, how light is his burden upon my neck ! By 
his help I will hold still to my God, may it cost 
what it will. But I desire that you and all believers 
entreat the Lord for us, which we also trust to do 
for you. I sincerely pray that his will be done. O 
my dear sister, walk steadfastly and quietly in piety, 
that you may be able to stand. Grace be with you 
all who love our Lord Jesus Christ in sincerity. 
Amen. Eph. 6:24. 

Byrne, Matthias Servaes, 

Your brother in the Lord. 



FORTY-TWO PERSONS, NAMELY, THIRTY-FOUR MEN 

AND EIGHT WOMEN, PUT TO DEATH FOR THE 

TESTIMONY OF JESUS CHRIST, IN THE 

COUNTRY OF BERNE, PRIOR TO AND 

UNTIL THE YEAR A. D. 1 566. 

As we were very desirous to know the present 
condition of our fellow believers in Alsace, as also, 
what transpired among them prior to this, with re- 
gard to the persecutions suffered, we received, 
through the instrumentality of a good friend of ours, 
H. Vlaming, at present residing at Amsterdam, an 
extract from a certain document which the elders 
and teachers in Alsace drew up concerning this 
matter, and sent hither. Translated from the Alsatian 
vernacular, the extract reads as follows : 

As regards the brethren that were executed for 
the faith, in the country of Berne, there were exe- 



cuted from the year 1528 until the year 1566, forty- 
two persons, among whom were eight women. We 
have in our possession a brief abstract of their names, 
and surnames, as also, in what year and on what 
day each of them was executed, etc. 

Thus far the extract of said letter, signed, as a 
whole, with the names and surnames of the elders 
and teachers in Alsace, which we would insert here, 
did we not fear that it might even at the present 
day tend to augment persecution against them, of 
which they are not entirely free, as shall be shown in 
the proper place. 



JOHN GEORGE, A. D. 1566. 

In the year 1566 brother John George, a Count 
from Italy, having lived in Germany for several 
years, as a refugee, who sojourned with the church, 
and conducted himself as a very humble and excel- 
lent Christian, went from Grossenstein back to Italy, 
where he had left his wife; but there he was de- 
nounced and betrayed, so that men came from 
Venice, and apprehended him. When they were 
on the water, on their way to Venice, they cast him 
into the sea, and drowned him, dispatching him 
thus in order that it might be done in quietness, 
lest much trouble should arise on his account, if 
they should bring him to Venice, since he was of so 
noble a race. Thus he had to lose his temporal life 
for the faith. Through faith he forsook and aban- 
doned all nobility of this world, choosing rather to 
suffer reproach with the people of God, than to en- 
joy temporal honor and distinction among his own 
people; and esteeming reproach for the name of 
Christ great riches, far above the treasures of 
Egypt or the nobility of this world; for he had re- 
spect to the future, and the eternal reward, which 
will be great in heaven, and will not be withheld 
from him as a witness, follower and valiant soldier 
of Christ. Heb. 1 1 : 24, 26. 



JOHN MANG, IN THE YEAR 1567. 

In the year 1567 John Mang, a hatter by trade, 
was imprisoned at Senthoffen,* in Suabia, for the 
faith and the divine truth. In his imprisonment he 
suffered great cold, so that he could not get his feet 
warm at night. Besides this, he had to assist the 
ungodly in many an assault and conflict. Finally, 
he fell asleep in the Lord, in prison, having kept 
his faith, and patiently persevered therein unto the 
end; hence he will also inherit the glorious crown of 
life, with all the elect of God . 



NICHOLAS GEYER, A. D. 1567. 

In the same year also Brother Nicholas Geyer, a 
miller, and deacon, was apprehended for the faith, 
at Innspruck, in the earldom of Tyrol. There the 
Jesuits and others assailed him in many and various 
ways, and, in the examination, dealt with him in a 



Probably, Sonthofen (in Bavaria). 



676 



MARTYRS MIRROR. 



cruel and satanical manner; but he did not suffer 
himself to be moved from the faith, but steadfastly 
persevered as a Christian hero, and having evinced 
great constancy, he was condemned to death by 
the children of Caiaphas and Pilate. The priests, 
like the daughter of Herodias, were determined to 
have his head, which they also obtained, for he 
was executed with the sword, and then burnt, 
thus valiantly gaining the victory in Christ, in the 
noble fight of faith, as a true lover of God, whom 
no tribulation, torture or vexation could cause to 
despair. No water could quench his love, no 
sword separate it, no fire consume it ; but it was 
to him a way of God to eternal life, for through 
love to God, we, by his grace, will enter into par- 
adise, if we do not suffer ourselves to be led 
astray from love. 



KAREL HALLING, A. D. 1 567. 

Karel Hailing, a native of Steenwerck, who had 
fled from there to Armentiers, for the testimony 
of the Lord, was apprehended at the latter place, 
and, as he was determined steadfastly to adhere to 
the knowledge of the truth and the faith he had 
confessed, the lords sentenced him to death, and he 
was thus burned alive for the name of God. 



ADRIAN DU RIEU, A. D. 1567. 

Adrian du Rieu, called Adrian Olieux, a native 
of Halewijn, and minister of the word of God, and 
of his church at Armentiers, was apprehended at 
the latter place, for the truth, and after boldly 
confessing his faith, from which no torture could 
cause him to apostatize, but in which he constantly 
firmly persevered, was sentenced to death, and 
burnt alive. 



CHRISTIAN LANGEDUL, CORNELIS CLAESS, MAT- 

THEUS DE VICK, AND HANS SYMONS, 

IN THE YEAR A. D. 1567. 

In the year of our Lord 1567, one Sunday morn- 
ing, being the 10th of August, Christian Langedul 
went out to take a letter to his brother R. L. , and 
then proceeded to a place called the Schelleken, 
whither he had been summoned to help mediate a 
difference between two persons. 1 Cor. 6:5. 

This meeting having been spied out, a captain 
named Lamotte (who was at that time in Antwerp) 
came there, under the pretense of seeking some of 
his soldiers, and seeing the assembly, he had his 
armed soldiers (who were waiting for it) occupy the 
house, and immediately dispatched his servant boy 
for the Margrave. In the mean time Christian spoke 
with the captain, in French, to show him why they 
had come together, during which some of the as- 
sembled company escaped through a back door. 

When the Margrave arrived on horseback, and 
entered the house with his people, he took the rest 
prisoners, and marched them off to prison, where 
they spent the time in great tribulation and patience 



until the following day, when they were examined 
in regard to their faith, which four of them, namely, 
the aforesaid Christian Langedul, Cornelis Claess, 
Mattheus de Vick, and Hans Symons, boldly con- 
fessed. They were then so cruelly tortured and so 
lamentably treated that they did not fear death so 
much as the torture, as Christian mentions in a let- 
ter to his wife. 

Having spent over a month in great longing, 
they were finally sentenced to death. When they 
received information that they were to die, they 
were bold and of good cheer; Christian, however, 
lamented greatly on account of his wife and chil- 
dren (previously throughout his imprisonment, but 
especially in this last night), and their grief was a 
great sorrow to his heart. 

On the 13th of" September, being on a Saturday, 
early in the morning, these four friends were brought 
out and, two and two coupled together, led to the 
great market place before the city hall, where a 
circle of soldiers had been formed. In the midst 
there was a hut with four stakes, to which they 
were tied. Hans Symons and Mattheus went first, 
and then Cornelis and Christian. While going, 
Christian said to the people: "Had we been willing 
to speak lies, we would have escaped this." Mat- 
theus said : ' ' Citizens, that we suffer here, is for the 
truth, and because we live according to the word of 
God." Hans Symqas exhorted his brethren, not to 
fear them that kill the body, but him who has power 
to cast the soul into damnation. And thus they 
arrived at the place where they were to be offered 
up. There the executioner's assistant first took 
Christian, and placed him to a stake in the hut, 
from where he called to his brethren that were still 
without, exhorting them to contend valiantly for 
the truth, who then gave one another the last kiss 
of peace. Thereupon Cornelis was also placed to a 
stake, then Mattheus, and finally Hans Symons. 
The drums were beaten, in order that they should 
not be heard to speak. The executioner strangled 
them, and then set fire to the hut, and thus these 
four friends came to a blessed end, according to the 
words of the Lord: He that endureth to the end 
shall be saved. Matt. 10:22. 



LETTERS OF CHRISTIAN LANGEDUL "WRITTEN 
DURING HIS IMPRISONMENT. 

The first letter of Christian Langedul, written to 
his wife, Maeyken Raedts, on the nth of Au- 
gust; in which he relates the joy of his mind, 
as also, 071 the other hand, his sorrow for his 
wife and children, and, finally, how he 
and his fellow-prisoners were examined. 

I wish you grace and peace all the days of your 
life, from God our heavenly Father, through Christ 
Jesus, in the power of his holy Spirit. Amen. 

My chosen and most affectionately beloved wife, 
and sister in the Lord because of the faith, as I hope 
by the grace of the Lord, and that this relationship 
will exist forever. Matt. 12:50; Gal. 3:26. 



MARTYRS MIRROR. 



677 



Had it been possible for me, I should have writ- 
ten you sooner the great grace, joy and comfort 
that I have enjoyed during this brief time in prison; 
and I pray the Lord to let me enjoy said blessings 
unto the end, to my salvation; however, the Lord 
knows the great sorrow and tears I have had, and 
still have, and shall yet have, before my departure 
comes, for you, the children, grandmother, and for 
all the friends. 

I have wondered, and am still unable to compre- 
hend what a God it is that we have; for he is the 
God of all comfort, who comforts me in all my 
temptations; and I hope that he will also comfort 
you whenever you need comfort. 2 Cor. 5:3. 

My most beloved wife, be of good cheer in all 
your sufferings which you have with me; for the 
sufferings of this present time are not worthy to be 
compared to the glory which shall be revealed in 
us; for we have thus accepted our pilgrimage, and 
always counted these costs. Hence comfort your- 
self with the word of the Lord, as I hope you will 
do; and I also have confidence in you, that you will 
not make me more sorrowful than I am already; I 
know you to be too brave for it. Thus I hope that 
the Lord will strengthen us unto the end. Always 
pray the Lord for us, for we need it, for the prayer 
of the righteous avails much, of whom you are one 
in my heart's estimation, and I hope to see you after 
this life in the eternal, where we shall part no more. 
And in whatever I have at any time grieved you, 
forgive me for the Lord's sake, for I gladly forgive 
them everything, who have sinned against me, so 
that I hope that the Lord will forgive me every- 
thing; all my sins and weaknesses. I cannot suffi- 
ciently wonder at, nor thank the Lord enough for 
what he does for me; he is too wonderfully good a 
God, this I now truly realize. 

Thus I inform you that we were all examined to- 
day before the Margrave, and of us six we four 
freely confessed our faith, for it had to be: either 
the soul or the body had to be sacrificed; the Lord 
had to be either forsaken or confessed. 

Thus, Hans Symons, Cornelis the shoemaker, 
and Mattheus, confessed as also, I unworthy one, 
and I hope to keep it to the praise of the Lord, but 
not through my own power or merit, but by the 
power and grace of God ; for through weakness we 
are made strong, this I must confess. Eph. 1:19; 
2 Cor. 12:9. Hence be of good cheer in the Lord, 
and do the best with the children, of whom I dare 
not think, for they lie heavily on my heart. 

When the Margrave examined me to-day, con- 
cerning my faith he asked me about nothing but 
baptism, and I held out against him as long as I 
could, by saying that I knew but one baptism ac- 
cording to the Gospel and Christ's own command 
and injunction; but his constant question was: "Say 
yes or no, whether you are satisfied with the bap- 
tism you rec-eived in your infancy, or whether you 
have received another?" 

I replied that I knew nothing to say about infant 
baptism; but this did not suffice, I had to confess 
that I had received another, and thus I confessed it, 
the Lord be praised, and I have not regretted it 



yet, and I hope that I shall not regret it unto the 
end, for it is the truth. 

I must stop, since my paper will reach no further. 
Greet all the friends much in the Lord, whenever 
you have a proper opportunity, as also, all friends 
according to the flesh ; especially, greet grand- 
mother, and comfort her as best you can, since I 
have great anxiety for her sake, and for you and 
my children. I often think of my sweet P. , but I 
am glad when he is out of my thoughts. Do the 
best in everything; I greet you with' a holy kiss of 
peace. I hope the Lord will shorten my days, be- 
cause he loves me. To L. E. I hope to write yet, 
when I get time ; greet her much in my name. 
Herewith I commend you to the Lord. Written as 
above. 

By me, your very weak husband, Christian Lang- 
edul, from prison, in which I am for the testimony 
of the Lord. 

The second letter of Christian Langedul, in which 

he relates how cruelly he was tortured, and the 

misery of his body after the torture, as also, 

his sure hope and firm confidence in the 

Lord. 

Know, my beloved wife, that yesterday about 
three o'clock I had written you a letter, which I 
now send you. I could not send it then, for soon 
afterwards the Margrave came here to torture us; 
hence I was not able to send the letter, for then all 
four of us were one after another severely tortured, 
so that we have now but little inclination to write; 
however, we cannot forbear, we must write to you. 

Cornelis the shoemaker was the first; then came 
Hans Symons, with whom also the captain went 
down into the torture chamber. Then thought I: 
We shall have a hard time of it, to satisfy him. My 
turn came next — you may think how I felt. When 
I came to the rack, where were the lords, the order 
was: "Strip yourself, or tell where you live." I 
looked distressed, as may be imagined. I then said: 
' ' Will you ask me nothing further then ? ' ' They 
were silent. 

Then thought I: I see well enough what it means, 
it would not exempt me from the torture ; hence 
I undressed, and fully resigned myself to the Lord, 
to die. Then they racked me dreadfully, twisting 
off two cords, I believe, on my thighs and shins; 
they stretched me out, and poured much water into 
my body and my nose, and also on my|heart. Then 
they released me, and asked : ' ' Will you not yet 
tell it?" They entreated me, and again they spoke 
harshly to me; but I did not open my mouth, so 
firmly had God closed it. 

Then they said: "Go at him again, and this with 
a vengeance." This they also did, and cried: "Go 
on, go on, stretch him another foot." Then thought 
I : " You can only kill me. ' ' And thus stretched out, 
with cords twisted around my head, chin, thighs, 
and shins, they left me lie, and said: "Tell, tell." 

They then talked with one another of my ac- 
count which J . T. had written, of the linen, which 
amounted to six hundred and fifty-five pounds ;"and 
that it was so much] cash and rebate. Then the 



678 



MARTYRS MIRROR. 



Margrave said: ' ' He understands the French well ; ' ' 
and I lay there in pain. Again I was asked: "Will 
you not tell it?" I did not open my mouth. Then 
they said: "Tell us where you live; your wife and 
children, at all events, are all gone away." In short, 
I said not a word. "What a dreadful thing," they 
said. Thus the Lord kept my lips, so that I did not 
open them ; and they released me, when they had 
long tried to make me speak . 

Thereupon two of them, the executioner and his 
assistant, bore me from the rack. Think how they 
dealt with us, and how we felt, and still feel. Then 
they half carried, half dragged me from the torture- 
chamber up into the jailer's room, where was a good 
fire of oak wood. There they, once or twice, gave 
me some Rhenish wine to drink, which revived 
me in a measure. And when I had warmed my- 
self somewhat, they again half dragged me up over 
the porter's room. There they had such com- 
miseration for me; they gave me wine again; they 
gave me spices, and of everything you had sent me, 
all of which rendered me very good service. They 
had wine brought and helped me to bed. But the 
sheets were very coarse, and greatly hurt my shins 
and thighs ; however, soon afterwards the sheets 
and pillow you sent me arrived, and there were also 
two or three pocket-handkerchiefs. They then cov- 
ered me with the sheets, which came very conven- 
ient to me, as did also the spices. Had the sheets 
not come, I know not how I should have passed 
the night; but so I slept tolerably well. But I am 
hardly able to stand yet, and the lower part of my 
legs is as though they were dead from racking; 
however, it is all well, as I trust by the grace of the 
Lord. 

We have such a God, so mighty, that he did not 
suffer me to be tempted above that I was able to 
bear, and I hope he will also not in the future, so 
firmly I trust in him ; for I know assuredly that 
there will never be found another way or another 
truth. Hence be instant, whether in season or out 
of season. 2 Tim. 4 : 2. 

I received your letter, and thank you much, that 
you remember me so kindly, as you have always 
done. I wrote you in my first letter, before I re- 
ceived yours, the right answer to the letter you sent 
me. I have still much to write to you, but am not 
well able to do so now, for it is too soon. 

After me Mattheus was tortured ; he named his 
house and the street in which we live, and said it 
was in a gate; however, I am of the opinion that 
there are no longer any gates in that street. Hence 
move away altogether, if you have not done so yet; 
for I think the lord will find his way there. Let 
therefore no one who stands in any danger go into 
the house. He also named R. T.'s house, and the 
street where F. V. St. lives. Do herein immediately 
the best you can. He is very sorry for it. 

Cornells and Hans told nothing. I have much 
to write yet, but the time is too short. I hope to 
write to-day yet, if it is the Lord's pleasure. I wish 
that H. T. would once come out. I greet you all 
most affectionately. It was well that J. T. went 
away yesterday, for the Margrave came soon after, 



But I cannot write you much more, for the time 
until day-break is too short. 

Herewith I commend you to the Lord, and to 
the word of his grace. Pray the Lord diligently for 
us, for he that asketh receiveth. I dare not let my 
thoughts dwell much on the children and you; it is 
so exceedingly hard for me to part from you and 
them. Satisfy all the friends as best you can, for 
I am tolerably well content, only it grieves me much 
on their account; however, the Lord has ordered 
it so. 

By me, your weak husband, Christian Langedul, 
in prison at Antwerp, the 12th of August, 1567. 

I have not fully recovered yet from the torture, 
as may be imagined; but I trust it is all well; do 
not grieve too much about it. If J. T. could bring 
along my account book, I should be glad; I should 
show him everything, or write it down for him. 
Bring us something to seal letters with. 

Another letter of Christian Langedul, in which he 

shows the assurance of his mind, the nothingness 

of his own self, his love to his son-in-law, 

f. T., and, lastly, the fear which they had 

of being torhcred again, and why. 

Grace, mercy, and joy in the Holy Ghost, from 
God our heavenly Father, through Christ Jesus, 
this I wish you, my chosen and greatly beloved 
wife in the Lord, and all them that love his appear- 
ing. 2 Tim .4:8. 

Dearly beloved wife in the Lord, I hope you 
partly know by this time how it is with me, by the 
two letters I wrote you yesterday, which I hope 
you have already received. In them I wrote to you 
partly concerning the state of my mind, which is 
still unchanged, praise the Lord forever for his 
grace, which he gives to me, poor, unprofitable and 
excceedingly great sinner ; for I deem myself un- 
worthy and unfit for this glory, to which the Lord 
now calls me. Of myself or by my own strength 
I cannot attain it; hence I hope by his grace to ad- 
here unto the end to the truth and the faith once 
delivered to the saints ; for I am assured in my 
heart, and have certainly known it all the time of 
my pilgrimage (which is now about twelve years — 
true, only a short time, and imperfectly spent), that 
there will never be found another. Hence I hope 
to adhere to it, only by the strength and grace of 
the Lord, and not through my own; and I hope by 
the grace of God to rejoice, by my death, all those 
whom I may at any time in my life have grieved. 
And I hope that all those whom I may have wronged 
in any way will forgive me, since I have always been 
very ready to forgive, whenever any one wronged 
me; I hope that all men and the Lord will also do 
so towards me. I am greatly concerned for J. T., 
for I know his kindness; hence I will let this suffice, 
and wish him, as I have often done, true faith. This 
the Lord must give him ; but he must also pray for 
and heartily desire it. O that I might die another 
death for him, and all the friends, that they might 
be saved ; how gladly I should do it ! O ! J . T. , 
how much you have done for me, and, I hope, will 
yet do for my weak wife (your mother), and my 



MARTYRS MIRROR. 



679 



children, on whom I dare not let my thoughts dwell 
much. She (your mother) is a woman who fears 
God with all her heart. Associate with her, for she 
will seek nothing but your common salvation. I will 
let this suffice for the present, else I should not have 
time to send this letter. I wrote you yesterday that 
I hoped to write to you during the day, but I could 
not do it ; Mattheus and I lay in bed until two 
o'clock, so greatly were we afraid, because the Mar- 
grave came here to torture Cornells again, and we 
feared that we should also be tortured a second time, 
of which we had a great dread, more than of death, 
for it is an excruciating pain. Cornelis was tortured 
and scourged to such a degree the second time, 
that three men had to carry him up, and they say 
that he could scarcely move a member, except his 
tongue. He sent word to us, that if they come again 
it is his opinion it will finish him. Thus the Mar- 
k grave did not come yesterday, but we expect him 
to-day again ; may the Lord help us, for it is a 
horrible pain. Yesterday I received a small basket 
with eatables and a night-cap from J. T. I -have 
lent the night-cap to Mattheus, and should like to 
have another, when convenient, as also a comb, 
and a Testament, a hymn book, or something else 
to read, that we may delight ourselves a little with 
the word of the Lord. There is a turnkey here, by 
the name of Pieter, who will see that we get it. En- 
closed I send you a little momento, and W. D. B.'s 
account. Yesterday evening we were told that J. T. 
and P. V. D. tried hard to get to me; but it could 
not be, because the Margrave had said that he 
should come again; however, he did not come, for 
he attended a great banquet at Mansfeld. 

While I am sitting here, and writing, we are in- 
formed that the Margrave will hold a penal court 
to-day; I hope it is for us. Pray for us. I hope 
God will strengthen us by his power, which sur- 
passes everything. O that we might be delivered 
thus soon; but I am afraid it will not be. 

Herewith I commend you to the Lord, and to 
the word of his grace. Always adhere to the truth, 
which, and nothing else, I have confidence you will 
do. I heartily greet you and all the godfearing with 
the peace of the Lord; and Mattheus does the same. 
'Greet all the friends, especially grandmother, most 
heartily, when convenient. Mattheus would say to 
you and all the godfearing, that if he has grieved 
you in that he did not guard his lips better, he is 
sincerely sorry for it. Written in bonds, at Antwerp, 
on the 13th of August, 1567, by me, your weak hus- 
band, Christian Langedul. 
Do the best, and be of good cheer, and pray for us. 

Another letter of Christian Langedul, in which he 

exhorts his brother R. L. to perseverance in the 

pilgrimage begun; and, being assured in his 

mind, requests, for completion, the prayers of 

the saints; commends his wife to him, and 

relates how a little priest came to speak 

with him. 

The eternal, Almighty God and Father of mercy, 
through his Son, our Lord, and Savior, the same 



almighty, eternal, worshipful, only wise God and 
merciful Father of all grace, strengthen and stablish 
you unto the end with his Holy Spirit, my dear 
brother and sister in the Lord, and also according 
to the flesh; that you may receive the crown of life 
with all the saints and elect children of God ; here- 
with I will bid you final farewell and greeting in this 
present time, with all dear brethren and sisters in 
the Lord who live with you and know me. Amen. 

My dearly beloved brother and sister, whom I 
love from the bottom of my heart, I feel prompted 
now at the close of my life to write you a little for a 
memorial. I trust you will accept in good part, so 
that it may be a perpetual memento and admonition 
from this your second brother now that has been im- 
prisoned here in the city of Antwerp for the the tes- 
timony of the Lord, for which I hope to lay down 
my life by the grace of God, and hope that you will 
not faint on account of this our tribulation which we 
now suffer for Christ's sake, hoping that it happens 
for the furtherance of the Gospel, and to the awak- 
ening of many who possibly have long walked 
drowsily and half asleep, (that they may become 
awakned and sober); and I hope by the grace of 
the Lord that it will not tend to your abatement, 
but much rather to your greater edification, and that 
it will serve you as a perpetual direction in your pil- 
grimage which you have yet to take through a dis- 
mal wilderness, in which you may yet meet with 
many trials. Philip. 1:12; Eph. 5:14; 1 Thess. 5:6; 
1 Pet. 2:11. Hence take diligent heed, and lust 
not after evil things; neither be like those who mur- 
mured; but give diligent care that you constantly 
press on to the promised land, with valiant Joshua 
and Caleb, so that you may take it by force. 1 Co- 
rinthians i6:6,"io. And be content with the word of 
the Lord, and look to the promise, for he is so faith- 
ful, and you know that the Israelites remained with- 
out for no other reason, than because of their unbe- 
lief. Heb. 3: 19. Hence, my dear friends, believe 
God's work, and adhere to it unto death, and God 
will give you the victory. Though they seem like 
giants in our eyes, we shall devour them as bread, 
and this through our faith, by which we overcome 
the devil, hell, death and the world. Num. 13:33; 
1 John 5:4. 

O dearest friends, you know that all the pious 
overcame by faith, as you yourself, my dear brother, 
know better than I can write it to you. Hebrews 
11. Take good heed, my beloved, that you fall not 
in the wilderness, as so many do; for in that case it 
were better for us not to have known the truth, yea, 
never to have been born ; for if we lose our birthright, 
wherewith will we obtain the blessing again ? for it is 
written that Esau sought it with tears, but found it 
not. 2 Pet. 2: 21; Heb. 12:17. Therefore faint not, 
but firmly persevere, it is the true grace of God 
wherein you stand, as I hope you yourselves know. 
I doubt not that there will never be found another 
way. i- Pet. 5:12. 

O brother, were another to be found, than this 
anxious, narrow and strait way, how gladly should 
the flesh put up with it; but it must pass the strait 
gate, and O how narrow this is, so that flesh and 
blood will adhere to the posts. But, dear and faith- 



680 



MARTYRS MIRROR. 



ful brother, what great salvation the merciful Father 
has provided for me, who am so utterly unworthy; 
what great thanks shall I give him for it, who has 
so endowed me with his grace and provided such a 
salvation for me. Continue in it, my dear brother 
and sister, and pray the Lord for us, that he may 
preserve us in our sorest distress, and comfort us 
when we are most in affliction, and in extreme need 
of consolation and help, as I hope he will do, for he 
is faithful that promised it. He also will do it, and 
will be with us even unto death, and not forsake us; 
for who was ever confounded that trusted in him ? 
I hope he will not suffer us to be confounded, and 
that he will finish the good work which he has be- 
gun in us, and this through his unfathomable mercy 
and grace. To this end, help us to fight, with your 
prayers to God in our behalf; this is my desire and 
the desire of us all; in this you can now aid us the 
most. 

My dear brother, why do you grieve for me; 
rather take comfort in it, for the Lord has obviously 
ordered it so. He loves us, and means to bring us 
into rest. I feel that it is all of the Lord, for when I 
for a time hear of no deliverance, I receive great joy 
in my heart and refreshing from the Lord ; but as 
soon as something comes again, and the flesh lusts 
greatly after it, joy departs, and we have great diffi- 
culty to get it back from the Lord. Therefore I hope 
that you will resign yourselves better herein, for the 
Lord intends to deliver us from this body of death, 
and to help us out of this anxiety. The Lord be 
praised forever for the love he shows me, and that 
he so helps me. I hope he will keep also you in his 
truth; hence be of good cheer, and comfort your- 
selves with his beautiful promise, with which also 
we comfort ourselves entirely. 

Therefore, dear brother, I will herewith conclude 
my letter; and I kindly ask you to accept it in good 
part, for it has been written to you and your dear 
wife out of heartfelt brotherly love, for a perpetual 
farewell and memorial. I herewith also thank you 
for the great trouble and labor you have put your- 
self to for my sake and for the great expense you 
have on my account. I can never repay it to you; 
but I hope that the Lord will recompense it to you 
and yours, now and hereafter; also as regards that 
other matter, which you well know. O brother, do 
not let it vex you that I was so situated; I should so 
gladly have done it for you and yours, as God 
knows, who is acquainted with every heart. If con- 
venient for you, lend my wife a little assistance while 
you are here, in the things in which she may need 
your services, and comfort her in the exceedingly 
great sorrows in which she now is; this I kindly re- 
quest of you. 

Herewith I will commend you to the Lord, and 
to the word of his grace; may he strengthen and 
stablish you in his truth unto the end of your lives, 
to his praise, and to your salvation, and the salva- 
tion of us all. 

This afternoon a little, lean priest visited us. I 
believe he is a Jesuit, and that he sometimes preaches 
in Koppeken's church. There is very little in the 
man. The Bailiff accompanied him. He (the priest) 
damned us exceedingly, which was about all he 



had to say. I was with them about two hours. It 
would take too long to write all. His arguments 
were very weak. It seems strange to me that the 
lords are not ashamed to come with such men, who 
will by no means defend themselves with the Holy 
Scriptures, but with the teachers of the Roman 
church, with Ambrose, Jerome, and Augustine, 
whom [they say] we are to believe. I then confessed 
that it could not be proven with the apostolical writ- 
ings that the apostles baptized infants; also, that 
baptism belonged to believers, and that infants had 
no faith. But he constantly asserted that the ancient 
teachers had written it, and that the holy Roman 
church so observed it, hence also we had to observe 
it. A poor argument. The others had something at 
least, but he was too wretchedly deficient. Hence it 
would be too tedious to write about it. 

Herewith I commend you to God. Written at 
Antwerp, in prison, by me, your weak brother in 
the Lord, and also according to the flesh, Christian 
Langedul, imprisoned for the testimony of the Lord 
and my conscience, the ioth of September 1567. 

Christian Langedul ' s leave and last adieu to Maey- 
ken Raedts, his wife after he was sen- 
tenced to death. 

Grace and peace from our heavenly Father, 
through Christ Jesus, this I wish you, my dear and 
chosen wife and sister in the Lord; and may the 
Comforter, the Holy Ghost comfort you in your 
tribulation, as he will do according to his promise. 
And I trust, my wife, that all (whether tribulation 
or sorrow), will tend to salvation to the Christian, as 
I also trust it will conduce to your salvation, and 
and also to mine, although no tribulation lor the 
present seems to be joyous, and this according to the 
words of the apostle. Heb. 12:11. However, after- 
ward, my beloved, it will work the peaceable fruit 
of righteousness unto them that by good works 
seek eternal life, as we have done according to our 
weakness, for thus I may well say, and I speak it 
from the heart. Nevertheless, I expect to inherit 
salvation through the grace of the Lord, and am of 
good cheer herein; I will therefore thank the Lord 
forever for his love. O my love, the wine-press 
must now be trodden; and I am quite ready for it, 
the Lord be praised. Truly, he is a God of all com- 
fort who comforts us in all our tribulation. O that I 
could fully thank the Lord for all the comfort and 
strength he grants to me, unworthy one. 

Therefore, my beloved, comfort yourself in the 
Lord, and in his word; therein you will find such 
great consolation and refreshment; and may the 
Holy Ghost dwell in you with all wisdom as I doubt 
not that the Spirit of God does dwell in you, and 
that he will guide you into all truth and righteous- 
ness. 

Your letter I received this noon; I thank you 
very much for it. J. was here, but we could scarcely 
speak together. I felt somewhat sorry on account 
of it afterwards, when I parted from him; but the 
jailer drove us away, saying that the lord was com- 
ing, which I half thought was not so ; nor was it so, 
for the lord did not come. I would fain not have 



MARTYRS MIRROR. 



681 



parted from him in this manner, but the Lord dis- 
poses. Tell J. T. and his wife; that I wish their sal- 
vation from all my heart, and that he and she, and 
all men, might know the truth. If I promised it to 
him in weakness, I hope, by the grace of God, to- 
morrow to demonstrate it in power. J. told me that 
you were writing me another letter. O my love, you 
put yourself to too much trouble, I fear; do rest, for 
it will soon be over with me. 

Herewith I commend you to the Lord, and to the 
word of his grace. Greet all the friends most cor- 
dially with the peace of the Lord; greet warmly R. 
Langedul; also your sister, and all the friends, 
whenever it is convenient, and bid them all adieu. 
Adieu, my dear lamb, adieu. Written on the 12th 
of September 1567, by me, Christian Langedul, 
your husband and weak brother in the Lord, im- 
prisoned and sentenced to death for the testimony 
of Christ, and for our conscience. All four of us 
greet you very much in the Lord. We are of good 
cheer and courage in the Lord, as Kalleken, who 
visited us, will tell you. Thank R. most heartily in 
my name for his letter; it rejoiced my heart, the 
Lord be praised. Amen. 

Note. — As there has been put into our hands a 
letter written by Hans Symons, (who was burnt at 
Antwerp, A. D. 1567, together with Christian Lang- 
edul and two others of our fellow believers) to his 
wife, shortly before his death, we deem it well here- 
with to insert the same; the copy of the letter reads 
as follows: 



COPY OF A LETTER WRITTEN BY HANS SYMONS 
TO HIS WIFE, IN HIS BONDS OR IMPRISON- 
MENT AT ANTWERP, IN SEPTEMBER, 
IN THE YEAR A. D. 1567. 

Grace, peace and mercy from God the heavenly 
Father; also steadfastness in the faith, and constant 
adherence to God in all temptations and tribulations, 
by the power and operation of the Holy Ghost; 
unto him, blessed forever, be praise and thanks. 
This I wish you, my most beloved wife and sister 
in the Lord, whom I love after a godly manner, as 
my own flesh, yea, have loved more than my own 
self, as evidenced by many favors and acts; this is 
my heartfelt greeting to you, and that it may go 
well with you, both in soul and body. Amen. 
_ Further, my dear and much beloved wife, and 
sister in the Lord, know that I have received your 
letter, which comforts me in my bonds, because I 
learn that you still remember me and my fellow 
prisoners in the Lord, in your prayers, that the 
Lord would strengthen and comfort us, and help us 
finish the good work by him begun in us, to his 
praise and the salvation of our souls. 

O dear lamb, I also beseech you on high from 
the bottom of my heart, to keep you from all error 
of unbelief, and to help finish, to his praise and 
honor, and to the salvation of your soul, the good 
work which he has begun in you. 

Let us pray together with a broken heart, an 
humble spirit and a pure conscience, lifting up holy 



hands, without contention or strife, praying to God 
steadfastly in the faith, then will our prayer be a 
sweet savor and an acceptable offering to God ; for 
every gift comes from the Father of lights. 

my dear wife, lay to heart the virtues which the 
Lord has caused to be proclaimed to you, as the 
prophet says: "He hath showed thee, O man, what 
is good ; and what doth the Lord require of thee, 
but to do justly, and to love mercy, and to walk 
humbly with thy God." Micah 6:8. 

Always remember those who have walked the 
way before you through much tribulation, and have 
always remained valiant in the faith, with a firm con- 
fidence. Who was ever confounded that trusted in 
the Lord ? says the prophet. Hence, dear wife, do 
not slightly esteem the great grace which the Lord 
has shown you. Always persevere steadfastly, and 
trust in the Lord with a firm confidence; he will not 
forsake you, nor will he leave you without comfort; 
for in time of need he succors his own, and says : 
"Afnother may forget her child, yet will I never 
forget thee. ' ' 

Be of good cheer, I pray you, in your trial, which 
the Lord sends you, and take Job for an exam- 
ple, how patient he was ; and the Lord blessed 
him. 

1 trust the Lord will let his merciful eyes rest 
upon you and upon all sorrowing and afflicted 
hearts, to comfort them by the Spirit by which 
he himself was comforted in his sufferings. 

I am much troubled and afflicted in my heart, 
when I think of you, and of my four poor little 
lambs, whom I must all leave. 

I pray you, Tanneken, remember them in your 
heart as long as you live. 

Do not forget my request of you, namely, that 
you walk in the law of your Lord all the days 
of your life, and that you be to my and your chil- 
dren, whom the Lord has given us during the time 
of our wedlock, a pattern in all humility and obedi- 
ence, in instruction in righteousness; and take for 
remembrance the Maccabean mother, how she 
strengthened her children, that they should not for- 
sake the law of God. 

I commend them to you, my dearest wife, and to 
the Lord. He will help you ; his hand is not short- 
ened, that he cannot help us. For better is one 
child that fears God, than a thousand ungodly chil- 
dren; yea, it were better to die childless, than to 
leave ungodly children behind. I pray you, exercise 
good care over them: I commit them to you, and to 
the Lord, for I am taken from you and them, which 
greatly troubles me according to the flesh; but I 
remember that it is written : Whosoever forsaketh 
not everything, father, mother, sister, brother, wife, 
children, property, lands, yea, also his own life, the 
same is not worthy of me; in short, whosoever lov- 
eth aught more than me, is not worthy of me. I 
do not know what the Lord has seen in me, when I 
consider that I am so miserable and unworthy to 
suffer for his name. I can praise and thank the 
Lord for the great benefits which he has shown me 
in my bonds. Well do I now find, that the Lord 
has helped us unworthy ones, especially me. 



682 



MARTYRS MIRROR. 



According to the Spirit, my heart rejoices in the 
hope of future glory. I hope that I shall soon put 
off this mortal garment, and put on the immortal; 
may the Lord direct our hearts thereto, for we need 
help from the Lord of hosts, in our tribulation. 
See, my dear and much beloved wife and sister in 
the Lord, take this, with your little children, as a 
testament and as a remembrance from him who has 
lived with you in the bonds of wedlock for about 
five years. We must now part, because of the cove- 
nant which we made with God, never to depart 
therefrom ; hence I must now depart from the mar- 
riage covenant, for the sake of the covenant which 
we made with God; I now go (though unworthily,) 
the way which the prophets, Christ, and his apostles 
went, through much tribulation and pain, with many 
tears, and must drink the cup of bitterness which they 
all drank. Though the Lord himself said : "Holy 
Father, if it be possible that this cup pass from me, 
let it be done; but if not, Holy Father, thy will be 
done;" yet he was given us for an example, that # we 
should follow his footsteps in obedience; for Christ 
entered into his glory through much suffering, 
thereby leaving us an example that we should fol- 
low his steps. 

Therefore, my beloved in the Lord, comfort your- 
self with his word, and remember that John writes, 
that the Lord said to his disciples and to his friends: 
In the world* ye* shall have tribulation; but be of 
good cheer, your tribulation shall be turned into 
joy. Hence, dear Tanneken, rejoice in the hope of 
future happiness, be patient in tribulation, continue 
instant in prayer, that the Lord would comfort you 
and not suffer you to fall into temptation, but with 
it also make a way of escape. Commend your mat- 
ters to the Lord; I hope and trust in God that, if 
you continue in his laws, and constantly keep the 
Lord before your eyes, he will raise up some one 
who will help, comfort and assist you. Never sepa- 
rate from the godfearing. How pleasant it is to be 
among the Lord's people ! I say with Moses : I 
would rather suffer affliction with the people of God 
than enjoy temporal pleasure. 

Always associate with the saints of the Lord; for 
among the holy, one becomes holy, says the apos- 
tle. And remember the words of the Lord : He 
that overcometh shall inherit all things, and be 
clothed in white raiment, and God shall wipe away 
all tears from our eyes. 

O, dear Tanneken, it seems that there must be 
tears; for where no tears are, none can be wiped_ 
away. The Lord grant (as I trust in him that he* 
will) that after this tribulation, which has come 
upon us for his name's sake, and which is a sore 
affliction to my heart, we may rejoice together in 
the kingdom of God and of Christ. For, my dear 
and much beloved wife and sister in the Lord, 
whom I love from the bottom of my heart, together 
with my four little children, it is very hard for me 
when I think of your heavy burden, the spoiling of 
our property, and that the Lord has deprived you 
of the provider of your daily bread. I fain would, 
had it been the Lord's pleasure, that he had spared 
us this affliction; however as it cannot be otherwise, 
we will commend our affliction to the Lord. 



When I consider, Tanneken, our past time, I 
think that it is a fatherly chastisement, for he says : 
"Whom I love I chasten." I well know that we 
have merited it at the hands of the Lord, since we 
ofttimes were disobedient in the sufferings sent us 
by him . When we (as is true enough) had little 
success, as the world counts success, we complained 
and murmured against God, because we had not 
more to live on, and many children were born to 
us; just as though God's hand had been shortened, 
that he could not have fed us. And now that little 
vanishes away as a prey, and we must be satisfied; 
however, it is for the Lord's sake; and for his sake 
I gladly suffer. The Lord gave it me, and for his 
sake I will also gladly resign it. 

Hence, dear Tanneken, I have often before told 
you this. I do not write it to trouble you, but to 
indicate to you that God is chastening us; for he 
shows that he still loves us. Though the Lord 
chasten us, let us not cast his chastisement from us; 
for he that rejects chastisement and instruction will 
perish. 

Therefore, my beloved, I earnestly pray the Lord 
for you, and for my four children whom God has 
given me — which you bore me, and brought forth 
. in pain — that he would not forsake you, but com- 
fort, strengthen and stablish you, and feed all my 
four little orphans, and their mother, both accord- 
ing to the soul and body. Always trust in the Lord; 
I trust he will not forsake you. Take counsel with 
the Lord, and with them that fear him ; and take 
better heed to walk in the obedience of Christ. I 
am sorry from the bottom of my heart, that I have 
not improved my time better. And I ask you to 
excuse and forgive me in whatever I have grieved 
you; for I am heartily sorry for it; and wherein you 
may have grieved me, I forgive you all from the 
bottom of my heart. And I pray the Lord, that he 
would also forgive us the same, as I hope, and also 
trust in him, that he has done. I thank you for the 
good intercourse we had together during the time 
of our wedlock; and I thank also all the brethren 
and sisters in the Lord, for the intercourse I had 
with them in the faith, for their faces were always 
pleasing to me. The Lord grant us grace that here- 
after we may all live together in joy with the Lord, 
and be crowned with the crown of salvation, with 
which all the saints of God will be adorned, and 
this out of pure grace. Amen. 

This is my testament, my dear and much beloved 
Tanneken. In parting, let me tell you, that my 
mind is still unchanged in the Lord, namely, I, un- 
worthy one, am determined to bear testimony to 
the Lord, and to seal the same with my blood, in 
token that it is the truth; nor do I know any other 
way to be saved through grace, for a witness to the 
world, to the honor of God, and to the salvation of 
our souls. Amen. 

Cornelis, Mattheus, and Christian are also thus 
minded. Entreat the Lord for us all, that he would 
help us finish the good work by him begun in us, 
to his honor and to the salvation of our souls. 
Amen. 

Pray the Lord for us all, and remember the pris- 
oners, as being imprisoned with them. All four of 



MARTYRS MIRROR. 



683 



us heartily greet you and them that live in the same 
house with you, with the peace of the Lord. 

No more for the present; excuse my letter, for 
my mind is not in the best condition for writing. 
Herewith I commend you to God, and to the rich 
word of his grace. Amen. 

By me, Hans Symons, your husband in the Lord, 
confined in prison at Antwerp. 



A LETTER OF HANS SYMONS, WHICH HE WROTE 

IN PRISON AT ANTWERP, WHERE HE, WITH 

THREE OTHERS WAS BURNT, ON THE 

I3TH OF SEPTEMBER, 1567. 

Grace and peace be unto you from God our Fa- 
ther, and from our Lord Jesus Christ. Blessed be 
God, even the Father of our Lord Jesus Christ, the 
Father of mercies, and the God of all comfort; who 
comforted us in all our tribulation, that we may be 
able to comfort them which are in any trouble, by 
the comfort wherewith we ourselves are comforted 
of God. For as the sufferings of Christ abound in 
us, so our consolation also aboundeth by Christ. 
And whether we be afflicted or comforted, it is all 
for our good, and for our salvation. 2 Cor. 1 : 3 — 6. 
This I wish you, my dear brethren and sisters in 
the Lord, Vincent, Kaerle, Willem, and Hans Sy- 
mons, and Tanneken, Vincent's wife, as a heartfelt 
greeting in the Lord. And brethren and sisters in 
general, I write this that you may remember me, 
what tribulation and distress I suffered in Antwerp 
for the testimony of our Lord Jesus Christ; and be- 
cause the time has come that I must part from you 
all. Amen. 

Further, my dear brethren and sisters in the 
Lord, and co-workers and followers of the Gospel, 
whom God has shown great mercy in this world, in 
that he, out of grace, revealed his will. Hence, dear 
brethren and sisters in the Lord, I beseech you from 
the depth of my heart, that you receive not the grace 
of God in vain, for he says: "I have heard thee in 
a time accepted, and in the day of salvation have I 
succored thee." Therefore, dear brethren, let us 
not give offense to any one, that our ministry be 
not blamed ; but let us approve ourselves as the 
ministers of God, in much patience, in necessities 
and distresses. 2 Cor. 6:1 — 4. Hence, dear breth- 
ren, accept this as a sincere request from me, that 
you take heed to your calling, wherein you are 
called to holiness, for he says: "Be ye holy; for I 
am holy." 1 Pet. 1:16. And I pray you, that you 
show love to one another all the days of your life, 
for Christ says: "By this shall all men know that 
ye are my disciples, if ye have love one to another." 
John 13:35. If any prosper more than others, let 
one assist the other, and do not become alienated 
from one another, lest one be grieved on account of 
another; but exhort one another with the law of the 
Lord when ye come together, and always remember 
the days when you were illuminated — how zealous 
we all were when we came together, to speak of the 
great benefits which God has bestowed upon us, in 
that he has called us from the power of darkness 



into his marvelous light, which is kindled in our 
hearts, so that we have surrendered ourselves to 
serve the Lord all the days of our life, and no more 
to live to ourselves. Heb. 10:32; 1 Pet. 2:9; Ro- 
mans 14:7. 

O dear brethren and sisters, always write the law 
of the Lord into your hearts, and keep him ever 
before your eyes, and serve him faithfully unto the 
end of your lives; for if there is anything that is not 
clear, be it ever so small, in which the conscience 
is troubled, Satan produces, by way of accusation, 
all he can produce, in order that he may at least 
lead astray or trouble us; however, he frequently 
has cause, for we all sin in many things, as James 
says. Rev. 12 : 10; Jas. 3 : 2. 

Therefore, dear brethren and sisters, awake, and 
make straight paths for your feet, that you may 
always be prepared for the Gospel of peace, which 
calls us only to peace, for beautiful are the feet of 
them that fear the Lord. Eph. 5 : 14; Heb. 12 : 13; 
Eph. 6:15; Rom. 10 : 15. Never separate from the 
church of the Lord ; for it is the body of Christ, and 
he is the Savior of his body. And though some- 
times there are some in it who do not truly follow 
the Lord, think: Lord, I have no right to sin too, 
because another sins, since the Lord has no pleasure 
in the multitude of sin, but that every one turn from 
his evil way, and he shall live. And I pray you and 
all the brethren and sisters in the Lord, that they 
do not think it a small thing to grieve their neigh- 
bor, whether by word or deed, or by the putting 
on of apparel. We can avoid this sometimes, but 
we will not, caring not that our neighbor is troubled 
thereby. 

O dear brethren, when one is apprehended or put 
into bonds, or the Lord takes us from this world, 
it greatly troubles our conscience. And our stay 
here is so brief; hence prepare well your lamps, 
that when the bridegroom comes, you will not have 
to go for oil, for the doors will then be shut. What 
is a man profited, if he shall gain the whole world, 
and lose his own soul? or what will you give in ex- 
change for your souls? Matt. 16: 25. Let not sin 
therefore reign in your mortal body, but sanctify 
God in your hearts, and give thanks unto the 
Father, who has made you meet to be partakers 
of the inheritance of the saints in light. Rom. 6: 12; 
1 Pet. 3:15; Col. 1:12. O dear brethren, how true 
and certain we daily find it to be, that it is the truth 
for which we must suffer, of which I am becoming 
convinced more and more every day, though I never 
doubted that it was the truth. 

O dear brethren and sisters, continue herein unto 
the end, and you will prosper; and do not suffer 
yourselves to be deceived through philosophy, or 
vain deceit, through vain pomp and subtle in- 
ventions ; for men are soon corrupted from their 
simplicity which they have in Christ, for it is a 
great grace which we have received from God, that 
the truth is revealed to us, which is hid from so 
many thousands. Col. 2:8; 2 Cor. 11:3; Eph. 1:9. 
Hence, my dear brethren and sisters, think now of 
us, how many tortures we have endured, how many 
sighs we have spent, how much weeping and suppli- 
cating to God we have done, with strong crying 



684 



MARTYRS MIRROR. 



and tears unto him for help, that you might be able 
to keep unto the end the faith wherein you stand. 

O dear brethren, it is so hard for us, and the cup 
which we must drink is so bitter. O how am I 
straightened till the child is born ! These woes are 
so bitter, dear brethren; I speak the truth; it is im- 
possible to make any one believe what pain it is to 
bring forth a child, except him who has experienced 
it; however, when it is born, then the pain is re- 
membered no more. Thus it is also with me and 
my fellow-prisoners; we are now in the throes of 
travail, many a heart-grief fills us with anguish, and 
we must cry to God for help. And he comforts us, 
for he is a God of comfort, who can comfort all 
troubled hearts, as he also does. But I hope that 
we shall soon have brought forth ; then we shall 
remember the anguish and distress no more, and 
all the tears, that now ofttimes course down our 
cheeks, so that at times we almost, with David, 
water our bed with our tears, will be wiped away; 
for he is faithful that promised it us, and will also 
keep it. We comfort one another much with the 
Lord's promises. John 16:21; Isa. 26:17; 2 Corin- 
thians 1 : 3, 4 ; Ps. 6 : 6 ; Is. 25 : 8 ; 1 Thess. 5 : 24. 

Therefore, dear brethren and sisters, exhort one 
another daily, and be subject to one another in love. 
And I pray you, dear brethren and brothers-in-law 
in the Lord, I pray you, exercise good care over 
my sisters, for you are placed over them; the watch 
over them is committed to you. Dear brothers, 
live with them according to knowledge, as I also 
trust you will do. I commend them to you from 
the heart. And you sisters in the Lord, and accord- 
ing to the flesh, I pray you from my inmost soul, 
in my bonds, which I suffer for Christ's sake, that 
you bear with all modesty your husbands, whom 
the Lord and his church have given you, that you 
should live with them in all subjection and obedi- 
ence. It well becomes women to honor their hus- 
bands, for a woman of understanding is the crown 
of her husband, and the wife is honored through 
the husband, and the husband through the wife. 
Therefore I entreat you, dear sisters, assist your 
husbands with all willingness, lest you discourage 
them. O if the wife knew what trouble and grief 
she can cause her husband in his work, she would 
shun to do it as she would shun poison; for the wife 
can cause her husband to consume soul and body 
in his labor. Encourage each other in spiritual and 
temporal matters, and always shun whatever might 
give rise to trouble, for Satan is wily; he is satisfied 
with any means by which he can cause contention; 
he walks about man, as a roaring lion, seeking 
whom he may devour. Hence I beseech you for 
the Lord's sake, lay to heart what I write you with 
sighing; I do it because I love you all in my heart, 
and also all them that fear the Lord. I say with 
Moses: I would rather suffer affliction with the chil- 
dren of God, than enjoy the pleasures of sin. Al- 
ways associate with those who fear the Lord, and 
pray, lest Satan take you unawares; for when it is 
least expected, the Lord comes, as I and my fellow- 
prisoners' can testify. I trust the Lord has thus 
ordered it with us. We are now in it; may the Al- 
mighty God help us through, as I trust he will do. 



Help pray the Lord for us; for the effectual fervent 
prayer of the righteous avails much. Acts 12:5; 
J as. 5 : 16. I beseech you, my dear brethren and 
sisters, take heed unto yourselves; the time is short, 
and it is a fearful thing to fall into the hands of the 
Lord. 1 Cor. 7:29; Heb. 10:31. Call to remem- 
brance the day when you were illuminated, how 
ardent we were in the law of God, to walk in it. 
v. 32. I hope you are better instructed in every- 
thing, than I can write. And above all, I pray you, 
keep the Lord before your eyes above all else, and 
love one another fervently; thereby men shall know 
that you are children of the Most High, for love 
abides forever, it never perishes. John 13 : 35 ; 
1 Cor. 13:13, 8. Be hospitable, remember them 
that are in bonds, comfort the sorrowing, remember 
the poor, each according to his circumstances — O, 
it gives such peace to the conscience. I wish indeed 
I had done much more. Heb. 13:2, 3; 2 Cor. 1:4. 

Herewith I commend you all to the eternal, Al- 
mighty God; may he comfort, strengthen and stab- 
lish you all, and us poor, forsaken sheep, deprived 
of all men, unto the end of our lives; for it lies not 
in the beginning, nor in the middle, but he that 
shall endure unto the end, the same shall be saved. 
Matt. 24: 13. Behold, dear brethren, I go before, 
and hope to wait for you under the altar, where 
they cry: "Lord, Lord, when wilt thou avenge the 
blood of thy saints?" Rev. 6 : 9, 10. But the Lord 
will shorten the days for his elect's sake; and then 
will he clothe them in white raiment, and wipe away 
all tears from their eyes, and they will see sorrow 
no more, for it has never entered into the heart 
of man what God has prepared for them that love 
him. Matt. 24:22; Rev. 3:551 Cor. 2:9. Here- 
with I bid you all a final adieu in this world, and 
thank you all for the good intercourse I have had 
with you in my life. And wherein I have grieved 
you, or any one else, forgive me ; I am heartily 
sorry for it. I hope and trust to God that he has 
forgiven it me ; and if there be any one who has 
wronged me, I forgive him from the bottom of my 
heart, no matter who he be. We four, Hans, Cor- 
nells, Mattheus, and Christian, in bonds for the 
testimony of Jesus, greet you and all that fear the 
Lord with his peace. Amen. 

The Almighty God keep you all from evil. Greet 
my mother, Charles and his wife ; and Maeyken, 
who took care of my wife. Adieu to you all. This 
is my testament to you all, Vincent, Kaerle, Neel- 
ken, Willem, Hans, to each with his wife. 

By me, Hans Symons, your dear brother, im- 
prisoned at Antwerp for the testimony of Jesus. 



A LETTER WRITTEN BY CORNELIS THE SHOEMA- 
KER, TO HIS WIFE WHILE IN BONDS. HE WAS 
AFTERWARDS BURNED WITH THREE OTH- 
ERS, SEALING THIS LETTER WITH HIS 
BLOOD, IN THE GREAT MARKET PLACE 
AT ANTWERP, THE I3TH OF SEP- 
TEMBER, 1567. 

The grace and mercy of God the Father, the love 
of the Son, and the communion and peace of the 



MARTYRS MIRROR. 



685 



Holy Ghost, who is sent us from the Father, 
through the name of our Lord Jesus Christ, to the 
comfort of all true and faithful children of God ; by 
whom we are led, taught and healed ; the same 
keep your heart, understanding and mind in Christ 
Jesus, to the praise and glory of his heavenly Fa- 
ther, to the salvation of your troubled soul, and to 
the protection of all the brethren and sisters that 
fear and love the Lord. This I wish you, my affec- 
tionately and much beloved wife, as a heartfelt 
greeting . 

My dearest wife, whom I wedded before God and 
his church, and took to wife according to the ordi- 
nance of the Lord, I wish you comfort, joy and 
gladness in all your great sorrow which has now 
come upon you through my bonds and imprison- 
ment. O my dear wife, I most earnestly pray the 
Lord for you, that he would comfort you, since I 
well know, my dear lamb, that you are very sor- 
rowful on my account. But I pray you, lay your 
grief aside, if possible, for a little while, and comfort 
yourself with the Author of the faith, and look to 
Jesus the Finisher. Heb. 12:2. Walk henceforth in 
all righteousness ; make good use of the time of 
grace, and always remember what great grace the 
Lord has shown you ; and bear in mind what a 
faithful God you serve, who will not forsake you. 
Rom .6:13; Eph. 2:7; 1 Cor. 1 : 9. 

O my most beloved lamb, I cannot fully praise 
or thank the Lord for all the great power and 
strength which he gives me in all my distress. 
Is. 40:29. He is so faithful a God, he gives me 
such courage, so that I may say with Paul : Who 
shall separate us from the love of God ? shall trib- 
ulation, or distress, or persecution, or famine, or 
nakedness, or peril, or sword? As it is written, 
For thy sake we are killed all the day long ; we are 
accounted as sheep for the slaughter. Nay, in all 
these things we are more than conquerors through 
him that loved us. For I am persuaded that nei- 
ther death, nor life, nor angels, nor principalities, 
nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, 
shall be able to separate us from the love of God, 
which is in Christ Jesus our Lord. Rom. 8:35 — 39. 

O my dear wife, I pray and exhort you, be 
patient in your tribulation, continue instant in 
prayer, and always remember the beautiful prom- 
ises which are so abundantly promised us in the 
Scriptures, if we persevere unto the end. Matthew 
10:22. 

O let us well guard the treasure given us, so that 
no man may by any means deprive us of it. Hence 
continue steadfastly, and faint not ; for though the 
outward man perish, yet the inward man is renewed 
day by day. For our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory; while we look not at 
the things which are seen, but at the things which 
are not seen, for these are eternal. 2 Corinthians 
4:7, 16—18. 

Hence, my dear and much beloved wife, do not 
cease to serve the Lord your God with all your 
heart, and to follow his footsteps. For we know 
that if our earthly house of this tabernacle were dis- 



solved, we have a building of God, a house not 
made with hands, eternal in the heavens, and that 
we shall be clothed with it: if so be that being 
clothed we shall not be found naked. For we that 
are in this tabernacle do groan, being burdened : 
not for that we would be unclothed, but clothed 
upon, that mortality might be swallowed up of life. 
Now he that hath wrought us for the selfsame 
thing is God, who also hath given unto us the 
earnest of the Spirit. 2 Cor. 5: 1 — 5. 

O my dear wife, since we shall put off the flesh, 
and inherit such a dwelling, let us walk fearlessly in 
faith before God and his church, and purpose not 
to depart from the Lord, nor to separate from his 
love — which he has shed abroad in our hearts by 
the Holy Ghost — on account of any affliction or trib- 
ulation ; then he can succor and comfort you in 
your request, when you are deprived of all human 
help and comfort ; since he comes to the help of 
those who forsake their own selves, and of the de- 
spairing, for he dwells and will dwell alone in the 
hearts of men, and would not have us serve any one 
besides him. 

Thus, my dear sheep, be firmly founded and 
built up in him, as you are taught, and let love 
grow and increase in all righteousness and holiness, 
which avail and are acceptable before God ; and al- 
ways give diligence to excel in virtue, and look not 
to the walk of the idle and heedless, but consider 
them that live conformably to the doctrine of Christ; 
have your intercourse always with them, so that 
you run neither too high nor too low, nor too wide 
nor too long ; for many go astray because one 
looks to the other, whereby they sometimes wax 
cold. 

Therefore, my dear and much beloved wife, al- 
ways seek those things which are above, and let 
your mind constantly be fixed on the things which 
are not seen ; put off the old man, and put on the 
new man, and deny ungodliness and worldly lusts ; 
be transformed by the renewing of your mind, and 
you will have part in the resurrection. Col. 3:1; 
2 Cor. 4: 18; Col. 3 : 9, 10; Tit. 2:12; Rom. 12:2; 
Luke 20:35. Hence know that you must first have 
crucified the old man, so that the body of sin may 
cease. And be not weary in well doing, since your 
labor will not be in vain . For we are made par- 
takers of Christ, if we hold the beginning of our 
confidence steadfast unto the end. Heb. 3:14. 

Hence, my dear wife, suffer not yourself to be 
moved from your purpose or faith, for it is the 
true grace of God wherein we stand. For though 
an angel should come, says Paul, and teach you 
anything else than what has been preached unto 
you, let him be accursed. Gal. 1:8. Neither -fear 
such men as would draw you away from this doc- 
trine; for they will perish like grass ; nor can they 
do anything without God's permission. Therefore 
fear God and humble yourself under him, for he is 
honored of the lowly; always condescend to men 
of low estate, and you will be great in the eyes 
of God ; think not yourself to be something, lest 
you deceive ; always forsake your own self, and 
regard not what men may do unto you, though you 
be wronged ; for it is acceptable with God, if a man 



686 



MARTYRS MIRROR. 



for conscience' sake gets into grief, suffering wrong- 
fully. Hence be patient in all that comes upon you 
for the Lord's sake, so that you may be a partaker 
of Christ's sufferings, and thus inherit his promise; 
for the time that reproach must be suffered here is 
short, compared with the joy which shall be re- 
vealed in us in the last time; for though we have 
a miserable life here, we shall enjoy much good 
hereafter ; we are accounted here as dying, but we 
enter into certain rest and peace. It is sown in 
weakness, it is raised in power; it is sown a nat- 
ural body, it is raised a spiritual body, i Corinthi- 
ans 15:43, 44. Therefore our house of this taber- 
nacle must be dissolved, if we want to obtain the 
house prepared us of God. Hence fear not them 
that kill the body; for they cannot harm the soul. 
Let us therefore not grieve because of the work 
of the Lord, but as Christ says, rejoice and be glad 
therein, for it shall be rewarded you in heaven : 
and, as Peter says, Praise and glorify the Lord in 
this matter. Matt. 5:12; 1 Pet. 3:15; 4:16. 

O my dear lamb, this is not said, that we should 
grieve. Thus, be patient in your tribulation and 
sufferings; for Paul says that all things work to- 
gether for good to them that love God; hence I 
trust to the Lord, that it will conduce to your good. 
Therefore receive willingly from the hand of the 
Lord the sufferings and afflictions he sends you, for 
he will not suffer you to be tempted above that you 
are able to bear. Thus, bear patiently Christ's suf- 
ferings; for all that are without chastisements are 
bastards, and not children. Heb. 12:8. James says: 
"Blessed is the man that endureth temptation; for 
when he is tried, he shall receive the crown' of life, 
which God hath promised to them that love him." 
James 1:12. 

Thus, my dear wife, follow Christ, and take up 
your cross with patience and joy, and follow him all 
the days of your life, for he had to suffer so much 
for our sakes, to save us. Therefore let us suffer for 
his sake; since it is our hour, let us joyfully contend 
for the crown of life, which is prepared us and them 
that fear and We the Lord. Hence let us be satis- 
fied in him, and take our cross upon us with joyful- 
ness and patience, and wait with firm confidence for 
the promises which he has made us, and that we 
may be crowned upon Mount Sion, and adorned 
with palms, and may follow the Lamb. 2 Esdras 
2:42; Rev. 14:4. 

Thus, strengthen yourself, and wait for the mercy 
of our Lord Jesus Christ in the eternal life. Now 
unto him that is able to keep you from falling, and 
to present you faultless before the presence of his 
glory with exceeding joy, to the only wise God our 
Savior, be glory and majesty, dominion and power, 
both now and ever. Amen. Jude 24, 25. 

See, my dear wife and sister in the Lord, since I 
can no longer serve you with my presence, I have 
written you a little to comfort you ; and this for 
a memorial or testament, that thereby you may re- 
member me, how I walked before you. I hope to 
seal this letter with my blood, that it is the truth; 
and for this I want to lay down my life, to the praise 
of the Lord, and to the edification of all who fear 
the Lord from the heart. I commit you to the Lord 



and to the word of his grace, that he would keep you 
in all righteousness and truth. And though we must 
separate, yet I know and firmly trust the Lord, that 
we shall be together in the life eternal. I hope that 
you will always so order and regulate your way all 
the days of your life, that you may obtain salva- 
tion. 

Herewith I bid you adieu, my dear lamb; adieu 
till in eternity. Adieu and farewell to all that fear 
the Lord. Pray the Lord for all four of us, that we 
may offer up unto him an acceptable sacrifice, so 
that our souls may be saved forever; to this end 
may God the Lord give his grace. Amen. 

Written by me, Cornelis the shoemaker, im- 
prisoned for the testimony of our Lord Jesus 
Christ. 



JACQUES MESDAGH, WILLEM AERTS, JOOS KAS- 
TEEL, AND KAREL, A. D. 1 567. 

This Jacques Mesdagh was apprehended (with 
three others, as he writes,) on the 1st of March, 
1566, and was afterwards, on the 8th of Novem- 
ber, 1567, burnt with three others, for the word 
of God, at Kortrijck, in Flanders, in the market 
place before the city hall, having been confined, 
with iron fetters on his feet, for more than twenty 
months. He was from Capelle te Poele, a league 
and a half from Ypres. With him died a young 
single man, named Willem Aerts, and two other 
men, one of whom was Joos Kasteel, from the 
vicinity of Kortrijck, and the name of the other 
was Karel. All four were of very good cheer and 
valiantly testified to the truth, and confirmed it 
with their death. 



A LETTER FROM JACQUES MESDAGH. 

I. Jacques Mesdagh, imprisoned at Kortrijck for 
the word of God and the testimony of our Lord 
Jesus Christ, apprehended the 1st of March, 1566, 
wish you my dearest and much beloved chosen 
sister, from the bottom of my heart and from my 
inmost soul, that you may always prosper, and 
be well in soul and body; and grace, mercy, peace, 
joy, love, a living spiritual hope, a true evangeli- 
cal mind and trust, a true unfeigned faith which 
works by love, and the illumination, comfort and 
communion of the Holy Ghost, be unto you as 
a grace from God the heavenly Father, and through 
our Lord Jesus, by whom this grace* has come to 
us; for Paul says : The grace of God [that bringeth 
salvation] hath appeared to all men, teaching us 
that, denying ungodliness and worldly lusts, we 
should live soberly, righteously, and godly, in this 
present world; looking for that blessed hope, and 
the glorious appealing of the great God and our 
Savior Jesus Christ ; who gave himself for us, that 
he might redeem us from all iniquity, and purify 
unto himself a peculiar people, zealous of good 
works (Tit. 2: 11 — 14). For he came and preached, 
in the Gospel peace to us who were afar off, and to 
them that were nigh. Therefore we are no more 



MARTYRS MIRROR. 



687 



strangers and foreigners, but fellow citizens with the 
saints, and of the household of God; and are built 
upon the foundation of the apostles and prophets, 
Jesus Christ himself being the chief corner stone, 
whom the builders rejected ( Eph. 2:17, 19, 20; 
Matt. 21:42); who his own self bare our sins, in 
his own body, on the tree, that we, being dead to 
sin, should live unto righteousness ; by whose 
stripes we were healed. For we were as sheep going 
astray; but are now returned unto the Shepherd 
and Bishop of our souls, the King of kings, and 
Lord of lords ; who loved us, and washed us from 
our sins in his own blood, and hath made us kings 
and priests unto God and his Father; to him be 
praise, glory and dominion, and thanks for ever and 
ever. Amen. 1 Peter 2:24, 25; 1 Tim. 6: 15; Reve- 
lation 1:5, 6. 

This I wish you, my dearest chosen sister in Jesus 
Christ our Savior, whom I love from the depth of 
my heart and from my inmost soul, as an affection- 
ate and friendly greeting, and for a perpetual re- 
membrance, my dear lamb, since it may easily hap- 
pen that we shall soon have to separate here; for it 
seems that the abominable beast thirsts greatly for 
our blood. Rev. 13:1. But I hope that though we 
must now separate here for the Lord's name, we 
shall nevertheless hereafter meet together in life 
eternal, where they will be nothing but joy and 
gladness, which will endure for ever and ever; there 
tyrants will not be able to separate or harm us; for 
when they have killed the body, they have no 
more that they can do, as Christ himself says. 
Luke 12:4. 

Hence, my affectionately and much beloved sis- 
ter, be not afraid of their threats, neither be troub- 
led. Even as the Lord also spake through the 
prophet Isaiah : Hearken unto me, ye that know 
righteousness, the people in whose heart is my law; 
fear ye not the reproach of men, neither be ye 
afraid of their revilings. For the moth shall eat 
them up like a garment, and the worm shall eat 
them like wool : but my righteousness shall 
be for ever, and my salvation from genera- 
tion to generation. For ''I am he that comforteth 
you : who art thou that thou shouldest be afraid of 
a man that shall die, and of the son of man which 
shall be made as grass?" Is. 51:7, 8, 12. " For be- 
hold, the day cometh that shall burn as an oven; and 
all the proud, yea, and all that do wickedly, shall be 
stubble: and the day that cometh shall burn them 
up, saith the Lord of hosts, that it shall leave them 
neither root nor branch. But unto you that fear my 
name shall the Sun of righteousness arise." Malachi 
4:1, 2. "And everlasting joy shall be upon their 
head, they shall obtain gladness and joy ; and sor- 
row and mourning shall flee away." Is. 51:11. 
"Yea, the righteous shall shine forth as the sun in 
the kingdom of their Father." Matt. 13:43. "And 
they shall hunger no more, neither thirst any more; 
neither shall the sun light on them, nor any heat. 
For the Lamb which is the midst of the throne shall 
feed them, and shall lead them unto living fountains 
of water: and God shall wipe away all tears from 
their eyes." Rev. 7:16, 17. "And there shall be 
no more death, neither sorrow nor crying, neither 



shall there be any more pain." 21:4. "For he 
that overcometh shall not be hurt of the second 
death; and he shall inherit all things, and receive 
the crown of life." 

Therefore, O my dear and chosen sister Susan- 
nah, let us always faithfully adhere to Christ our 
bridegroom, even unto death, so that hereafter we 
may altogether receive the crown of life, and may 
hear, in the great day of the Lord, the welcome 
voice: "Come, ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of 
the world ; ' ' when he shall say to the others : 
" Depart from me, ye cursed, into everlasting fire, 
prepared for the devil and his angels." Matthew 

25:34»4i- 

O what a great difference will then be between 
them that obeyed and feared the Lord, and those 
who did not obey or fear him ; the latter will have 
their part in the lake which will burn with fire and 
brimstone: which is the second death; but the for- 
mer in eternal life. Rev. 21 : 18; John 3:16. 

For he that hateth his life in this world shall keep 
it unto life eternal. Christ also said : Whosoever 
will lose his life for my sake shall find, or keep, it. 
Hence, my dearest and much beloved sister, whom 
I love from all my heart, let us herein always be of 
good courage and cheer in the Lord, though the 
tyrants deprive us of our temporal life for the Lord's 
name, and separate us; for we know, says Paul, 
that, if our earthly house of this tabernacle were 
dissolved, we have a building of God, a house not 
made with hands, eternal in the heavens, whose 
builder and maker is God. 2 Cor. 5:1; Hebrews 
1 1 : 10. 

O my dear and much beloved sister, that we had 
put off this body of our earthly house in Christ 
Jesus, and were thus at home with him, who shall 
change our vile body, that it may be fashioned like 
unto his glorious body; for here we have no con- 
tinuing city, but we seek one to come, as the 
apostle says. Philip. 3:21; Heb. 13:14. 

O that we were there in the beautiful and delight- 
ful city, which is full of all good things, where they 
will need neither sun mor moon, nor the light of a 
candle, to give them light, for the glory of God 
shall lighten them, and they shall reign for ever and 
ever. Rev. 21 : 23; 22: 5. But we must here first go 
the narrow way, as Christ himself said (Matthew 
7:13, 14), before we can enter there; for wide is the 
gate, and broad is the way, that leadeth to destruc- 
tion, and many there be which go in thereat; but 
strait is the gate, and narrow is the way, which 
leadeth unto life, and few there be that find it; and 
still fewer, alas ! who desire to walk it, since some- 
times it is so hard for the flesh. For here in this 
wicked world not much besides tribulation and suf- 
fering is promised to those who desire to walk the 
narrow way, to follow Christ, and to live godly, in 
this vale of tears, according to their weak ability, 
for, in the first place Paul expressly says : ' ' All that 
will live godly in Christ Jesus shall suffer persecu- 
tion." 2 Tim. 3:12. "For truth is fallen in the 
street, and equity cannot enter; yea, truth faileth; 
and he that departeth from evil maketh himself a 
prey." Is. 59:14,15. 



688 



MARTYRS MIRROR. 



O my chosen sister, whom I love in God since 
the Lord has given us so much grace that we have 
found the way of peace, this is the true grace of God 
wherein you stand, says Peter. O let us always 
walk faithfully therein unto the end, according to 
our feeble ability, though we must here for a short 
time have tribulation and suffering for the name of 
Christ; for we must through much tribulation enter 
into the kingdom of God. Acts 14:22. And also 
Christ himself says : " In the world ye shall have 
tribulation : but be of good cheer; I have overcome 
the world." John 16:33. He also says: "Verily, 
verily, I say unto you, that ye shall weep and la- 
ment, but the world shall rejoice; and ye shall be 
sorrowful, but your sorrow shall be turned into joy. 
A woman when she is in travail hath sorrow, be- 
cause her hour is come : but as soon as she is 
delivered of the child, she remembereth no more the 
anguish, for joy that a man is born into the world. 
And ye now therefore have sorrow: but I will see 
you again, and your heart shall rejoice, and your 
joy no man taketh from you." Verses 20 — 22. 
Thus are also we with child, and in travail, so that 
we can scarcely draw our breath, as is also written 
in the prophet Isaiah (Is. 26: 18);* but when we too 
have here brought forth all tribulation and sorrow, 
and have put off our body in the Lord, we also shall 
hereafter rejoice with tongues unspeakable, though 
we are now here in the pangs of delivery, my dear and 
much beloved sister, for the name of Christ, namely, 
in tribulation and suffering for a short time, and 
hated of all men; for Christ himself says; "Ye shall 
be hated of all men for my name's sake: but he that 
endureth to the end shall be saved." Matt. 10:22. 
And Paul, also, says: For unto you it is given in 
the behalf of Christ, not only to believe on him, 
but also to suffer for his sake. Philip. 1 : 29. 

But, my very dear and chosen sister in the Lord, 
whom I love from true, unfeigned, godly and broth- 
erly love, it will hereafter not be to our detriment, 
all that we have suffered here for the name of Christ; 
for he will reward us for it with joy most abundantly; 
for as the sufferings of Christ abound in us, so our 
consolation also aboundeth by Christ. 2 Cor. 1:5. 
For it is a faithfnl saying, Paul also says, if we 
be dead with him, we shall also live with him ; if we 
suffer, we shall also reign with him; if we deny him, 
he also will deny us. 2 Tim. 2:11, 12. And Christ 
himself says, if we confess him before men, he 
will also confess us before his Father, which is in 
heaven. 

Hence, my dear lamb, let us always give diligent 
heed, that we here, in no wise forsake Christ our 
bridegroom, on account of the sufferings which men 
may inflict upon us; for the time that we have to spend 
here is very short, compared with eternity. Though 
we should be compelled all the days of our life to lie 
in a dark dungeon for the name of the Lord, it 
could not yet be compared to eternity, and to the 
glory which shall be revealed in us; for Paul says : 
' ' I reckon that the sufferings of this present time 
are not worthy to be compared with the glory which 
shall be revealed in us; for our light affliction, which 



h - German version of the Bible. 



is but for a moment, worketh for us a far more 
exceeding and eternal weight of glory; while we 
look not at the things which are seen, but at the 
things which are not seen : for the things which are 
seen are temporal; but the things which are not seen 
are eternal." Rom. 8: 18; 2 Cor. 4: 17, 18. 

Therefore, O my most beloved sister, let us not 
look at that which is temporal and perishable; but 
let us always wholly renounce ourselves, and daily 
take our cross upon us, to follow Christ faithfully 
and willingly in all that may come upon us for his 
holy and glorious name's sake; and think and look 
on the reward and the beautiful promises, which 
will endure forever. Let us herewith always com- 
fort ourselves with the beautiful promises of the 
Lord, which he has given his own who fear and 
love him, and obey him in everything unto the end. 

Thus, my dear and much beloved sister Susan- 
nah, let us constantly obey him in all things, to do 
his divine will unto the end, according to our weak 
ability, and always wait with great patience for his 
beautiful promises, as did all the pious, holy men 
who died according to faith, not having received 
the promises, but having seen them afar off, and 
were persuaded of them, and embraced them, and 
confessed that they were strangers and pilgrims on 
the earth. They had trials of cruel mockings and 
scourgings, yea, moreover, of bonds and imprison- 
ment: they were stoned, they were sawn asunder, 
were tempted, were slain with the sword : they 
wandered about in sheepskins and goatskins; being 
destitute, afflicted, tormented; of whom the world 
was not worthy : they wandered in deserts, and 
in mountains, and in dens and caves of the earth, 
and were obedient to their God. For by faith Abra- 
ham, when he was called to go out into a place 
which he should after receive for an inheritance, 
obeyed; and he went out, not knowing whither he 
went. By faith he sojourned in the land of promise, 
as in a strange country, dwelling in tabernacles with 
Isaac and Jacob, the heirs with him of the same 
promise: for he looked for a city which hath foun- 
dations, whose builder and maker is God. And by 
faith, Moses, when he was come to years, refused to 
be called the son of Pharaoh's daughter; choosing 
rather to suffer affliction with the people of God, 
than to enjoy the pleasures of sin for a season; es- 
teeming the reproach of Christ greater riches than 
the treasures in Egypt: for he had respect unto the 
recompense of the reward . Heb. 1 1 . 

Thus, my affectionately and much beloved chosen 
sister, let us too always be obedient to God our 
heavenly Father, even unto death, and also rather 
choose, as did Moses, to suffer affliction with the 
people of God for a little season, here in this vale 
of tears, and to look at the beautiful promise which 
is to be realized hereafter; for eye hath not seen, 
nor ear heard, neither have entered into the heart 
of man, the things which God hath prepared for 
them that love him. 1 Cor. 2:9. 

O see, my dear sister, how richly those are re- 
warded who love and fear God. O why should we 
not fear and love the Lord with all our hearts, who 
will so richly reward us for it, since not a single 
word of his promises shall fail, for he is so faithful 



MARTYRS MIRROR. 



689 



that promised it; though we must suffer tribulation 
and persecution here for a little while, for the name 
of Christ our Lord. For if the holy men and proph- 
ets, and the apostles, had to suffer, yea, Christ him 
self, who is one Head and Master, how much more 
ought we, who are poor, sinful and frail men to 
suffer, if we want to be found little members of his 
body; for the members are surely not better than 
the head, nor the servant greater than his lord, says 
Christ himself. If they have persecuted me, they 
will also persecute you; if they have kept my say- 
ing, they will keep yours also. If the world hate 
you, ye know that it hated me before it hated you. 
If ye were of the world, the world would love his 
own; but because ye are not of the world, but I 
have chosen you out of the world, therefore the 
world hateth you. John 15:20,18,19. And John, 
also, says in his epistle: "Marvel not, my brethren, 
if the world hate you. We know that we have 
passed from death unto life." 1 John 3: 13, 14. 

See, my dear lamb, how it has been told us before 
that we must be hated and reviled of the world. 
Hence, let us not be surprised, though this comes 
upon us in this evil, wicked, perverse,' and blind 
world for the name of Christ ; but let us rejoice 
therein, that we are partakers of Christ's sufferings; 
that, when his glory shall be revealed, we may be 
glad also with exceeding joy, as the apostle Peter 
says: "If ye be reproached for the name of Christ, 
happy are ye." 1 Pet. 4:13, 14. And Christ says: 
"Blessed are ye, when men shall revile you, and 
persecute you, and shall say all manner of evil 
against you falsely, for my sake. Rejoice, and be 
exceeding glad: for great is your reward in heaven." 
Matt. 5:11,12. He also says: Blessed are they that 
weep now: for they shall laugh. Luke 9: 21. O see, 
my dearly beloved chosen sister, what consoling 
words, again, these are, for those who are here re- 
viled and persecuted for the name of Christ, and 
have tribulation and suffering. O how can we grieve 
on this account, or become weary or faint, when 
this comes upon us for the name of Christ; seeing 
so great comfort and reward are promised hereafter 
to those who are faithful to him unto death, as is 
written. Rev. 2:10: "Be thou faithful unto death, 
and I will give thee a crown of life." O my dear 
lamb, console and rejoice yourself with the comfort- 
ing Scriptures left us for the refreshing and strength- 
ening of our mind and faith, when you are perse- 
cuted and driven from city to city, and they inflict 
tribulation and suffering upon you for the name of 
Christ, as may easily happen yet, since I hear that 
the cruel and abominable beast begins to exalt itself 
greatly again over the little flock of the Lord. But 
they have no more power than the Lord permits 
them to have, though they greatly exalt themselves, 
and rage, as though they were determined utterly 
to annihilate the little flock, as is evidently their 
purpose. But the Lord holds everything in his 
hand; he that can bring to naught the counsel of 
the ungodly, will, I trust, order it all well, accord- 
ing to his divine will. Let us always firmly trust 
and hope in him, and cast all our care upon him; 
for it is he that careth for us, says the apostle Peter. 
1 Pet. 5:7. For, whom did the Lord ever forsake, 



of those who firmly trusted in him ? and did ever 
any trust in the Lord, and was confounded ? or did 
any abide in his fear, and was forsaken ? or whom 
did he ever despise, that called on him? Sir. 2:10. 
Can a woman forget her sucking child, that she 
should not have compassion on the son of her 
womb? yea, they may forget, yet will I not forget 
thee, says the Lord through the prophet. Is. 49: 15. 
And Christ says: I will not leave you comfortless. 
John 14: 18. 

Therefore, my most beloved, let us always be con- 
tent with such things as we have: for he hath said: 
I will never leave thee nor forsake thee. So that we 
may boldly say, The Lord is my helper, and I will 
not fear what man shall do unto me. Hebrews 
13:5,6. For whosoever believeth on him shall not 
be ashamed. And if God be for us, who can be 
against us? He that spared not his own Son, but 
delivered him up for us all, how shall he not with 
him also freely give us all things? says Paul. Who 
shall lay anything to the charge of God's elect? It 
is God that justifieth. Who is he that condemneth? 
It is Christ that died, yea rather, that is risen again, 
who is even at the right hand of God, who also 
maketh intercession for us. Who then shall sepa- 
rate us from the love of Christ? shall tribulation, or 
distress, or persecution, or famine, or nakedness, or 
peril, or sword? As it is written, For thy sake we 
are killed all the day long; we are accounted as 
sheep for the slaughter. Nay, in all these things we 
are more than conquerors through him that loved 
us. For no creature shall be able to separate us 
from the love of God, which is in Christ Jesus, our 
Lord. Rom. 8:31. Hence, O my affectionately 
beloved sister, who is he that will harm you, if you 
be a follower of that which is good? And be not 
afraid of their threats, neither be terrified, if they 
persecute you, and inflict suffering and tribulation 
upon you; for it is better that you suffer for well- 
doing, if it be God's will, than for evil doing. For 
this is thankworthy, if a man for conscience toward 
God endure grief, suffering wrongfully. For what 
glory is it, continues Peter, if, when ye be buffeted 
for your faults, ye shall take it patiently? but if 
when ye do well, and suffer for it, ye take it pa- 
tiently, this is acceptable with God. For even here- 
unto were ye called: because Christ also suffered 
for us, leaving us an example, that we should follow 
his steps: who did no sin, neither was guile found 
in his mouth : who, when he was reviled, reviled 
not again; when he suffered, he threatened not; but 
committed himself to him that judgeth righteously. 
1 Pet. 3:13, 14; 2:19—23. 

Hence, my dear sister, let us always take diligent 
heed unto ourselves, to walk in Christ's footsteps 
unto the end, according to our poor, weak ability; 
and when they persecute and afflict us for the truth, 
let us also commit vengeance* unto him who will 
judge righteously, and before whom all things are 
naked and opened (Heb. 4: 13): and, as Christ him- 
self teaches us, pray for those who persecutejand 
afflict us, that they would repent, and turn from all 



690 



MARTYRS MIRROR. 



this wickedness to the truth, so that they might also 
all be saved, and lead a quiet and peaceable life in 
all godliness and honesty. For this is good and ac- 
ceptable in the sight of God our Savior; who will 
have all men to be saved, and to come unto the 
knowledge of the truth, says Paul, i Tim. 2:3,4; 
for he is longsuffering, and not willing that any 
should perish, but that all should come to repent- 
ance. 2 Pet. 3:9. 

But now they will not repent nor turn from all evil 
to the knowledge of the truth; for they still delight 
in persecuting the people of the Lord, and in shed- 
ding innocent blood, even as the prophet Isaiah says : 
Their feet run to evil, and they make haste to shed 
innocent blood; their thoughts are thoughts of in- 
iquity; wasting and destruction are in their paths. 
The way of peace they know not, and there is no 
judgment in their goings: they have made them 
crooked paths; whosoever goeth therein shall not 
know peace. Is. 59:7, 8. And Paul also says; 
Their throat is an open sepulchre; with their tongues 
they have used deceit; the poison of asps is under 
their tongues: whose mouth is full of cursing and 
bitterness: their feet are swift to shed blood: destruc- 
tion and misery are in their ways: and the way of 
peace have they not known ; there is no fear of God 
before their eyes (Rom. 3:13 — 18), as may be seen 
and heard in every direction, so that it is lamentable 
that so many are deceived, and walk in the broad 
way; erring so deplorably from the true way of truth 
which leads to life everlasting; and, what is more, 
those who want to turn to the way of truth, they 
would gladly prevent from it were they able. But 
they shall exceedingly rue it hereafter, if they repent 
not; but alas! it will be too late then, when they 
shall say to the mountains and rocks : ' ' Fall on us, 
and hide us from the face of him that sitteth on the 
throne, and from the wrath of the Lamb; for the 
great day of his wrath is come, and who shall be 
able to stand?" Rev. 6:16, 17; Hos. 10:8; Luke 
23:30. And they shall (says Isaiah 2:19) go into 
the holes of the rocks, and into the caves of the 
earth, for fear of the Lord, and for the glory of his 
majesty; when he ariseth to shake terribly the earth. 
And in John's Revelation it is further written: "In 
those days shall men seek death, and shall not find 
it; and shall desire to die, and death shall flee from 
them ; and shall be tormented with fire and brimstone 
in the presence of the holy angels and in the pres- 
ence of the Lamb, and the smoke of their torment 
ascendeth up forever and ever: and they have no 
rest day nor night who worship the beast and his 
image: and whosoever receiveth the mark of his 
name, and whosoever was not found written in the 
book of life was cast into the lake of fire." Revela- 
tion 9:6; 14:10, 11; 20:15. Then they will get 
their reward for having thus lorded it over the little 
flock, and lived after the thoughts of their wicked 
hearts, and tormented and persecuted the people 
and slain those who desired to live, according to 
their weak ability, according to the word and doc- 
trine of the Lord. But they who have suffered for 
the truth and the word of God, shall then be much 
better off and happier than those who have perse- 
cuted them, and inflicted tribulation and suffering 



upon them, and lived in wickedness and iniquity; 
for when the Lord will begin to say to them. "I 
know not whence ye are; depart from me, all ye 
workers of iniquity," there will be weeping and 
gnashing of teeth; "for not every one," Christ 
further says, "that saith unto me, Lord, Lord, shall 
enter into the kingdom; but he that doeth the will 
of my Father which is in heaven." Luke 13:27, 28; 
Matt. 7:21. 

O my affectionately and greatly beloved sister, let 
us always well see to it, and take good heed to our- 
selves: that we always do the will of the Father, ac- 
cording to our weak ability even unto the end, so 
that we may not hear with the others : ' ' Depart from 
me, all ye that work iniquity," and thus with them 
receive reward in the fiery lake which will burn with 
fire and brimstone; which is the second death (Rev- 
elation 21:8); but that we may enter into the king- 
dom of heaven with all the elect children of God, 
where it will endure forever and ever. All that we 
have suffered here, and this for a short time, for the 
name of the Lord, namely, persecution, tribulation, 
or affliction, will then in no wise be to our detriment. 
Matt. 5:11: 12. 

O my most beloved, always be resigned and 
patient in all tribulations and sufferings which may 
come upon you for the name of Christ; and let us 
ever diligently watch and pray, and prepare our- 
selves, till Christ comes, and constantly lay aside 
every weight, and the sin which doth so easily beset 
us, and let us run with patience the race that is set 
before us, looking unto Jesus the author and fin- 
isher of our faith; who for the the joy that was set 
before him endured the cross, despising the shame, 
and is set down at the right hand of the throne of 
God. For consider him that endured such contra- 
diction of sinners against himself, lest ye faint in 
your distress, and be wearied in the way of truth, 
and in the love of Christ, on account of all that men 
may do unto you. But always think of Christ's 
great love toward us, how much he suffered for us 
poor sinful men on the tree of the cross, and shed 
his blood for us, as the four evangelists testify in 
order to redeem and save us; for, surely he "hath 

borne our griefs, and carried our sorrows 

the chastisement of our peace was upon him; and 
with his stripes we are healed. Is. 53:4. 

O my dear beloved sister, if Christ so loved us that 
he suffered for us in the flesh, let us arm ourselves 
likewise with the same mind, as Peter says, 1 Peter 
4: 1. And also Paul: "Let this mind be in you, 
which was also in Christ Jesus: who being in the. 
form of God, thought it not robbery to be equal 
with God; but made himself of no reputation, and 
took upon him the form of a servant, and was made 
in the likeness of men : and being found in fashion 
as a man, he humbled himself, and became obedi- 
ent unto death, even the death of the cross." Phil- 
ippians 2: 5 — 8. And though he was the Son of the 
living God, yet learned he obedience by the things 
which he suffered; for he said himself: I came down 
from heaven, not to do mine own will, but the will 
of him that sent me (John 6:38); and though he 
prayed his Father to take the bitter cup from him 



MARTYRS MIRROR. 



691 



he nevertheless said : Not what I will, but what thou 
wilt. Mark 14:36. 

Behold, my dear lamb, how Christ our Head 
abased and humbled and utterly renounced himself, 
and was obedient to his heavenly Father, even unto 
the death of the cross, and became poor for our 
sakes (2 Cor. 8:9), that he might in all things be an 
example unto us (1 Pet. 2:21), and redeemed or 
reconciled us in the body of his flesh through death 
(Col. 1:21, 22): and we have the forgiveness of sins, 
through his blood, according to the riches of his 
grace. Eph. 1:7. Hence my dear sister, let us also, 
in return, love Christ even unto death, and always 
walk in love, as Christ also hath loved us, and hath 
given himself for us an offering and a sacrifice to 
God for a sweet-smelling savor. Eph. 5:2. There- 
fore let us also willingly deliver up ourselves for his 
holy name; always wholly forsake ourselves; re- 
nounce our own will and mind; abase and humble 
ourselves under the mighty hand of God; no longer 
live to ourselves, but unto him who died for us and 
rose again (2 Cor. 5: 15) and always be obedient to 
him, constantly fearing and serving him all the days 
of our life, in all righteousness and holiness (Luke 
I: 74> 75) > as obedient children, so that we may not 
resort to former lusts, in which we were when we 
did not yet know Christ, even as Peter says: ' ' But 
as he which has called you is holy, so be ye holy in 
all manner of conversation ; because it is written ; Be 
ye holy; for I am holy. 1 Pet. 1: 15, 16; Lev. 19:2. 
For to be carnally minded is death; but to be spirit- 
ually minded is life and peace, says Paul. For, 
know ye not, that to whom ye yield yourselves ser- 
vants to obey; his servants ye are to whom ye obey; 
whether of sin unto death, or of obedience unto 
righteousness? Hence, as ye have yielded your 
members servants to uncleanness and to iniquity 
unto iniquity; even so now yield your members ser- 
vants to righteousness unto holiness. What fruit 
had ye then in those things whereof ye are now 
ashamed ? for the end of those things is death, says 
Paul. For the wages of sin is death. For if ye 
live after the flesh, ye shall die: but if ye through 
the Spirit do mortify the deeds of the body, ye shall 
live. For as many as are led by the Spirit of God, 
they are the sons of God. And ye are the temple of 
the living God; as God hath said, I will dwell in 
them, and walk in them; and I will be their God, 
and they shall be my people. Wherefore come out 
from among them, and be ye separate, saith the 
Lord, and touch not the unclean thing; and I will 
receive you, and will be a Father unto you, and ye 
shall be my sons and daughters, said the Lord Al- 
mighty. Rom. 8:6; 6:16; 8:13, 14; 2 Corinthians 
6:16—18. 

Therefore, O my most beloved sister in Christ 
Jesus, let us always separate ourselves entirely from 
all worldly lusts and desires, and touch nothing un- 
clean, but constantly cleanse ourselves from all filthi- 
ness of the flesh and spirit, and continue in the fear 
of God, according to the spirit, constantly to serve 
and honor the Lord all the days of our life, that we 
may be of his sons and daughters; for if we are his 
sons and daughters, we shall also be heirs in his 
eternal kingdom and possession. Rom. 8:17. Hence 



let us always give diligent heed, constantly to fear 
and serve him alone, according to our weak ability, 
unto the end; for we cannot acceptably serve two 
masters, that is, God and the world, for, know ye 
not, says James, that the friendship of the world 
is enmity with God ? whosoever therefore will be a 
friend of the world is the enemy of God. Matt. 6: 24; 
J as. 4:4. John, also, says: If any man love the 
world, the love of the Father is not in him. For all 
that is in the world, the lust of the flesh, and the 
lust of the eyes, and the pride of life, is not of the 
Father, but is of the world. And the world passeth 
away, and the lust thereof: but he that doeth the 
will of God abideth forever. 1 John 2: 15 — 17. Paul, 
also, teaches us: "And be not conformed to this 
world : but be ye transformed by the renewing of 
your mind, that ye may prove what is that good, 
and acceptable, and perfect will of God. ' ' Romans 



Therefore, my affectionately beloved sister, let us 
by no means love this world, nor be conformed to 
it, nor again lust for this wicked world, to run with 
it to the same excess of riot (1 Pet. 4:4), lest we 
perish with it; but let us constantly go on in the 
true way of truth, in newness of life, to serve the 
living God all the days of our lives (Heb. 9 : 14), 
without looking back to Sodom; and let us always 
well heed and do what the holy Scriptures teach 
and admonish us to, so that we may in eternity 
rejoice with God our heavenly Father, and with the 
Lamb on Mount Sion; for all Scripture is given by 
inspiration of God, and is profitable for doctrine, 
for reproof, for correction, for instruction in right- 
eousness : that the man of God may be perfect, 
thoroughly furnished unto all good works. 2 Timo- 
thy 3:16, 17. Therefore let us always take good 
heed to the holy Scriptures, and accept them for 
doctrine, reproof and correction, that we may 
thereby fit ourselves for every good work; and let 
us always exhort one another with them, and take 
heed, as the apostle teaches us, where he says.: 
"Take heed, brethren, lest there be in any of you 
an evil heart of unbelief, in departing from the liv- 
ing God. But exhort one another daily, while it is 
called to-day; lest any of you be hardened through 
the deceitfulness of sin. For we are made partakers 
of Christ, if we hold the beginning of our confidence 
steadfast unto the end." Heb. 3: 12 — 14. O my be- 
loved sister, always be steadfast, immovable, always 
abounding in the work of the Lord, forasmuch as 
you know that your labor is not in vain in the Lord, 
says Paul. 1 Cor. 15:58. John, also, says: Look to 
yourselves, that you lose not those things which 
ye have wrought, but that ye receive a full reward. 
For whosoever transgresseth, and abideth not in 
the doctrine of Christ, hath not God; but he that 
abideth in the doctrine of Christ, he hath both the 
Father and the Son. 2 John 8, 9. O hold that fast 
which thou hast, that no man take thy crown; and 
always be faithful to Christ your bridegroom, unto 
death ; this I pray you, my dear lamb. And ever 
be patient in all your tribulations and sufferings, 
and stablish your heart; for the coming of the Lord 
draweth nigh. Behold, the judge standeth before 



692 



MARTYRS MIRROR. 



the door, and we count them happy which endure, 
says James. Jas. 5 : 8. 

Therefore be patient, and comfort yourself with 
the words of God; for it is becoming a Christian, 
that he should both hope and quietly wait for the 
salvation of the Lord. Lam. 3:26. Let the peace 
of God rule in your heart. Col. 3:15. He which 
hath loved us, and hath given us everlasting conso- 
lation [and good hope] through grace, comfort your 
heart, and stablish you in every good word and 
work, and sanctify you wholly, that your whole 
spirit and soul and body may be preserved blame- 
less unto the coming of our Lord Jesus Christ. 
Faithful is he that calleth you, who also will do it. 
And, may he grant you, according to the riches of 
his glory, to be strengthened with might by his 
Spirit in the inner man; that Christ may dwell in 
your heart by faith; and that you may be rooted 
and grounded in love. Eph. 3:16, 17. This I pray 
Almighty God from the depth of my heart, to grant 
to you, and me, and all that fear and love him. 

O my dear chosen sister, whom I love so greatly 
with all my heart, I should not be able to describe 
to you, I think, with what true, unfeigned godly 
and brotherly love I love you. O adhere always 
valiantly to the true, pure truth and doctrine of 
Christ, as I, through the grace of the Lord, most 
confidently trust you will do, though I thus write. 

O my dearest sister, I also trust, through the 
great grace and mercy of the Lord, to do myself, 
according to my weak ability, all that I have written 
you ; for it is still my unwavering mind and purpose 
rather to lay down my life, though it be to-morrow, 
than to forsake the truth. For I am still willing to 
resign my life for him who gave it me, if it shall 
come to this; and, again, if it be his divine will, 
that I am to remain in iron bonds yet for a long 
time, I will also gladly suffer it for his holy name; 
for he suffered so much for us. And I cannot fully 
thank or praise the Lord for the great grace, mercy, 
and the benefits which he has shown me in prison ; 
and for patience, that the lying in bonds has so little 
affected me — it seems to me that you could hardly 
believe how little it has affected me. I am not con- 
scious, it seems to me, that I was imprisoned, or 
that it lasted too long, or that I was thus impris- 
oned; eternal praise, glory and thanks to the Lord, 
for his abundant grace and mercy. However I have 
sometimes wished, if it could have been, to be with 
you, if it had been for the good of my soul, and the 
Lord had permitted it; and this chiefly because of 
the love which I have towards you, and you to me. 
My dear lamb, the Lord be praised, I have never 
grieved much on account of it, since it was for the 
name of the Lord, and I know that we must once 
separate here. Though we should be together here 
a hundred years yet, the time of separation would 
nevertheless come, and it is better to die honorably 
than to transgress the law of God and live in dis- 
grace, as is written in the second book of the Macca- 
bees (6 : 19). And Christ, also, said : Whosoever 
shall seek to save his life shall lose it; and whoso- 
ever shall lose his life for my sake and the Gospel's, 
the same shall preserve it. But whosoever loveth 
father or mother, or sister, or brother, or wife, or 



children, more than me, the same is not worthy of 
me. Luke 17:33; 14:26. 

Therefore, my dearest, when it comes so far that 
we are apprehended and put into bonds, everything 
must be forsaken for the sake of his holy will and 
name, if we wish to be of his number (Rev. 6:11); 
for he that does not forsake all that he has cannot 
be his disciple. 

Thus, my affectionately and so greatly beloved 
sister, when we think on and well consider these 
words, why should we not gladly forsake all that 
we have for the name of Christ, and why should 
we be sad, burdened or troubled, when this comes 
upon us for the name of Jesus Christ our Lord, since 
Christ himself has foretold it. I cannot fully thank 
and praise him for his great, unspeakable grace and 
mercy, which he daily shows me, that my mind and 
purpose are so gladly, joyfully and tranquilly fixed 
upon the Lord. It is at present as well with me 
according to the spirit, as it ever was, I think ; 
praise, glory, honor, and thanks be forever to the 
eternal, almighty, merciful God, for his great grace 
and kindness, that he, through his Holy Spirit, so 
strengthens and comforts me, poor, simple, weak, 
frail servant, in my mind and purpose; and I pray 
God, always to strengthen, confirm and comfort me 
by his Holy Spirit, unto the end, and also all those 
who fear him, and to give us what is most needful 
to us all for the salvation of our souls. 

Herewith I will commend you to the Lord, and 
take affectionate leave, with the comforting and de- 
lightful word of his grace, from you, in regard to 
this matter, for this time. O my dearest S. J. H., 
excuse my simple letter and the small talent I have 
received from the Lord; for I have written it from 
true, unfeigned, godly and brotherly love, which 
I bear to you, my dear, chosen sister, of which the 
Lord is my witness, who knows all hearts, and tries 
the reins, and before whom all things are naked and 
open. Jer. 17:10; Acts 15:8. And all that I have 
here written to you, my dear lamb, I wish also, 
from the bottom of my heart, as a heartfelt and 
affectionate greeting, and for a perpetual memorial, 
to my deeply beloved father and brother, whom 
I both love so affectionately. Let all of you pray 
the Lord for me, that I may accomplish and finish 
what I have begun, to my soul's salvation, to his 
praise and honor, and to the edification of my 
fellow-men. I trust to pray the Lord most diligently 
for you, according to my weak ability. Greet one 
another with a kiss of charity. Peace be with you 
all that are in Christ Jesus. Amen. 1 Pet. 5: 14. 

This last has been written in the year 1567, the 
ninth day of September, by me, Jacques Mesdagh, 
after being imprisoned for eighteen months, in iron 
bonds, for the testimony of Jesus Christ our Lord, 
for the sake of the word of God, and for the right 
truth. Herewith I take cordial leave from you. 
Adieu, dear friends. 



ADRIAN WILLEMS, A. D. I 568.* 

In the year 1568 the tyranny and persecution 
waged against the Christians became very sore and 



MARTYRS MIRROR. 



693 



grievous, so that in said year many were appre- 
hended and slain. 

On the 4th of April of the above year, between 
one and two o'clock in the morning, Adrian Wil- 
lems, my father, was apprehended by Steven de 
Wit, the Bailiff of Vianen, and taken to the castle 
of Batesteyn, where he was kept confined fifty weeks 
and one day. 

On the 8th of May the Bailiff and part of the 
members of the court came from Vianen, to examine 
him concerning his faith, which he freely confessed 
to them. Being then asked as to who were of the 
same faith with him, he refused to tell it to them ; 
hence the Bailiff threatened him again and again 
with severe examination [the torture], and accord- 
ingly, on the 5th of June, he had the executioner 
come, caused his hands to be tied behind his back, 
and made him climb up a ladder, threatening to 
have all his members dislocated, or he would know 
who were his fellow believers ; but when he saw that 
he could not extort it from him, he suffered him 
to come down, without inflicting any torture upon 
him. 

Said Bailiff also had a Franciscan monk come, to 
delude him from his faith ; but after many words 
and much disputation the monk left him, without 
having accomplished anything. Afterwards, at di- 
vers times, others also came, namely, priests and 
monks, to draw him from his faith ; however, they 
all left like the former. 

The letters speaking of the conversations with 
these priests and monks, and of his confession, as 
also other letters written in prison and received by 
us, lay, or were put with the others by me, behind 
the bedstead under the roof, on account of the 
great fear of persecution and the monstrous tyranny 
existing at that time. Afterwards it happened, in 
the year 1570, in February, that the water came 
rushing from the Diefdijck with such force or vol- 
ume, that many houses drifted away, and some had 
their walls broken in, so that said letters fell into 
the water and perished. I greatly mourned the loss 
of them, because our children might in them have 
seen or read how valiantly and cheerfully their 
grandfather confessed the Gospel, and died for it, 
and how glad he was when he was visited in prison; 
for I was there myself at great peril. 

On the 29th of June of said year 1568, the afore- 
said Bailiff announced that he should hold a court 
the following day, the 30th of said month ; on which 
he preferred his accusation, demanding that he 
should be burned at the stake, until death ensued, 
and his property confiscated for the benefit of the 
King. Afterwards, many court-days having been 
held, and both parties having presented their pa- 
pers, the Bailiff did not cease to request that sen- 
sence be passed, whereupon the judges decided 
that thirty-two guilders be paid in, to go and get 
advice by way of consultation. This having been 
done, they of the court went to the court of Hol- 
land, and returned with the sentence of death. 

Shortly after, the 21st of March, 1569, he was 
informed that he should receive his sentence the 



This Adrian Willeins was not mentioned in previous editions. 



following day. Well knowing that it should be a 
sentence of death and not of life (according to the 
time appointed), he resolved to write his wife and 
children a last farewell letter. When he had begun 
to write, a monk came to harass him, in order, if 
possible, to hinder him in his faith. He withstood 
him, and left the monk in the evening, desiring to 
rest a little while. The next day at four o'clock in 
the morning the monk again came to him, to tor- 
ment him as much as possible. Aterwards about 
eight o'clock the same day he was taken from the 
room in which he had been confined during his 
entire imprisonment, with heavy iron fetters, with 
which he was shackled night and day, except that 
they unlocked them when he took off or put on his 
garments and stockings, namely, in the evening 
when he went to bed, and in the morning, when 
he rose. They brought him into a kitchen, where 
stood a table with victuals, of which he partook 
a little, and thereupon received a drink from Steven 
de Wit, which he accepted in a friendly manner, 
to leave the former no ground for suspecting that he 
bore any ill will, though he delivered him to death. 
The monk (as heard before) persisted in his attempts 
to draw him from his faith, but did not effect his 
purpose. From there they took him to the city 
hall to receive his sentence; with his hands tied, a 
monk at his side, and the executioner and two 
beadles before and behind him, all well armed ; and 
thus they led him as a defenseless lamb to the 
slaughter. When they arrived in the city hall, the 
court assembled, and the Bailiff himself demanded 
the sentence. Then the Judges said: "Adrian 
Willems, do you wish to say something yet in re- 
gard to this ? " He replied : "I know of nothing to 
tell you, save that you would remember that you 
must also appear before the judgment seat of Christ, 
who shall pass a righteous judgment upon the good 
and the evil, or the dead apd the living." Then 
they arose. When they came out of the council- 
chamber, they pronounced the sentence, passing 
judgment, that said Adrian Willems should be exe- 
cuted with the sword, and his body be put into a 
coffin and buried under the scaffold. They then 
rose again, with pale and sad countenances, without 
closing the court, and left him in the hands of cruel 
men, who stripped him, took him out of the city 
hall with his eyes blindfolded, and hastened to exe- 
cute the sentence of the judges, which they also did. 
Thus the aforementioned Adrian Willems volun- 
tarily delivered himself up to death , choosing rather 
to keep his faith, than to retain his life here for 
a little while, and forsake his faith ; and committed 
his soul unto God the faithful Creator, and thus 
departed this life, bearing witness to the Gospel, 
and confirming his unfeigned faith with his blood. 
Amen. 



LUCAS DE GROOT HANGED, A. D. 1 568. 

In the year 1568, a brother named Lucas de Groot, 
a native of Ostend, in Flanders, was apprehended 
there for the testimony of the truth, and after he 
had boldly confessed his faith, and, would__unwa- 



694 



MARTYRS MIRROR. 



veringly adhere to it, he was sentenced to be 
strangled and burned ; the judges, however, after- 
wards changing their mind, Lucas was hanged to 
the gallows, in contempt of the believers. 



JAN PORTIER BURNED, A. D. 1568. 

In this same year a brother named Jan Portier, a 
native of Komene, in Flanders, and a fuller by trade, 
who had also been Lady van Meessen's porter, was 
apprehended at Meessen. When he had confessed 
his faith, he was greatly tortured; the first time 
with screws ; the second time, he was drawn up 
high by his thumbs, with heavy iron weights at- 
tached to his feet, and thus severely scourged ; but 
being ruptured, he was not put to the rack . And 
when these tortures and other threats could not 
move him to desist or apostatize from the truth he 
had accepted and apprehended, he was finally sen- 
tenced to be burnt. And thus he was put to death 
for the testimony of our Lord Jesus Christ, with so 
small a fire that the smoke suffocated him ; which 
took place without Meessen, at the Spring gallows, 
in November 1568. 



JAN VAN PARIS, PIETER VAN CLEVES, HENDRICK 

MAELSCHALCK, AND LAUWERENS PIE- 

TERS, A. D. 1568. 

Jan van Paris, Pieter van Cleves, Hendrick Mael- 
schalck, and Lauwerens Pieters, had not yet united 
with the church, but were novices and ready to 
unite ; hence going to hear the word of God 
preached, they were apprehended, at Ghent, in 
Flanders, in the year 1568, and taken to the Count's 
Castle. After a bold confession of, and steadfast 
adherence to, the faith, they were sentenced in 
Passion-week, to be strangled and burned. But 
when they had mounted the scaffold, the Spanish 
Provost (there being at that time nineteen compa- 
nies of Spanish soldiers in Ghent), seeing that it was 
the intention to strangle them , compelled the exe- 
cutioner to fetch other appliances. Hence the execu- 
tioner spoke to the commander-in-chief, who or- 
dered him, contrary to the sentence pronounced, to 
burn them alive. The Provost also severely kicked 
and beat the brethren. 

In the meanwhile the executioner fetched a bas- 
ketful of chains. When the brethren heard that 
they were to be burnt alive, they raised their voices 
and sang : "I call upon thee, O heavenly Father. ' ' 
Then the Spaniards beat them so dreadfully with 
sticks, that the eye of one fell out on his cheek. 
And thus they were burnt alive, the Spaniards 
loudly vociferating, and throwing sticks into the 
fire at a rapid rate, as desiring to have part in this 
madness, as though they thought to do God service 
thereby. 



THIS HENDRICK MAELSCHALCK, ON THE 26TH OF 

JANUARY 1568, WROTE THE FOLLOWING 

LETTER FROM PRISON AT GHENT. 

We wish you abundant grace, joy, peace, and 
mercy, and eternal salvation, from God, our heav- 
enly Father, and our Lord Jesus Christ, who gave 
himself for our sins, that he might deliver us from 
this present evil world, according to the will of God 
our Father, to whom be praise, glory and honor, 
and power and thanks, for ever and ever. Amen . 

After wishing you all grace and salvation, we 
would inform you, Goelken our beloved friend* in 
the Lord, and all dear friends that fear the Lord, 
that we four prisoners at Ghent, for the testimony of 
our Lord Jesus Christ, are still well according to 
the flesh, and according to the spirit we thank and 
praise the Lord, that he thus strengthens us by his 
grace; for it is still our mind and purpose, by his 
grace and mercy, always to adhere to the Lord, and 
to depart from him neither for life nor death. Praise 
and thanks to the Lord, who thus strengthens us 
by his grace, since we are weak and miserable. But 
through the help of the Lord we have been able to 
endure so far, and we trust through the same 
Helper to persevere unto the end; for in that he 
himself was tempted, he is able also to succor and 
deliver them that are tempted. For he hath said, I 
will never leave thee, nor forsake thee; so that we 
may boldly say with the apostle : "The Lord is my 
helper." Phil. 4:13; Heb. 2:18; 13:5, 6. 

Now, dearly beloved brethren, if God is with us, 
who can be against us; for all men are but the works 
of his hands, and he has created everything, and 
has power to bring it to nought again at his pleas- 
ure ; why then should we be afraid of mortal men ? 
Rom. 8:31; Is. 51:12. Surely, we must much 
rather fear this God ; for he alone it is that can save 
and condemn, and though we should escape the 
hands of men, we cannot escape him. Hence we 
will rather say with Susanna : " It is better to fall 
into the hands of men, than to sin in the sight of 
the Lord." Sus. 23. 

Therefore, dear friends, we trust by no means to 
forsake the Lord, but always to go on to the prom- 
ised land, to possess it, which is full of all good 
things; to this end, may the Lord strengthen, con- 
firm and fit us by his grace and mercy, and all them 
that fear and accept him. 

I, Hendricks, have written you all, dear friends, 
a little about the state of our minds. Further, I 
would kindly entreat you, always to continue stead- 
fast in the fear of the Lord; for they that fear the 
Lord will do good things, and those who love him 
will strive to do his pleasure, and humble them- 
selves before him. If ye fear God, says the prophet, 
depart not from him, but enter into the eternal joy 
and gladness. They that fear God shall attain to a 
good end, and in the day of their death they shall 
be blessed. Therefore, dear friends, let us always 
fear the Lord with all our heart and mind; let us 
obey him and keep his word, for they are blessed 



'The word used in the original denotes a female friend.— Tr. 



MARTYRS MIRROR. 



695 



that hear the word of God, and keep it, and they 
are also those who love him, and keep his word, 
and he that loves him is known of him. But he that 
saith, I know him, and keepeth not God's com- 
mandments, is a liar, and in him the love of God is 
not perfect. Luke 11:28; John 15:10; 1 John 2:4; 
4:18. Therefore, my dear friends, let us love him, 
because he first loved us, even as Paul testifies that, 
though he was rich, yet he became poor, that we 
through his poverty might be rich; yea, he who 
knew no sin was made sin for us, that we might 
be made the righteousness of God through him. 
2 Cor. 8:9; 5:21. Hence, seeing we well know 
that the Lord has loved us thus, and so abundantly 
shed his grace upon us, let us all take good heed 
that his grace be not bestowed in vain upon us; for 
we are made partakers of him, if we hold the begin- 
ning of our confidence steadfast unto the end. He- 
brews 3:14. 

Hence, dear friends, as ye have therefore received 
Christ Jesus the Lord, so walk ye in him; rooted 
and built up in him, and established in the faith, as 
ye have been taught (says the apostle), well know- 
ing that it is the true grace of God wherein ye stand. 
Col. 2:6, 7; 1 Pet. 5: 12. Therefore, always give 
diligence to make your calling and election sure; 
for if ye do these things, ye shall never fall, says 
Peter; for so an entrance shall be ministered unto 
you abundantly into the everlasting kingdom of our 
Lord and Savior Jesus Christ. 2 Pet. 1:10, 11. 
Therefore let us hold fast the profession of our faith 
without wavering, and let us always watch diligently, 
and wait for the Lord, even as good and faithful 
servants, that he do not come at an inopportune 
moment for us; but that we may always be prepared, 
as were the five wise virgins, who had trimmed their 
lamps, and went in to the marriage. But the five 
foolish virgins had to remain without. Matt. 25 : 4. 
Hence, dear friends, let us not be as were the fool- 
ish, but as the wise. Herewith we commend you 
to our dear Lord, and to the comforting word of 
his grace; may he strengthen and confirm you all, 
and us all, in all truth and righteousness. Amen. 

Further, cordially beloved friend Goelken, and 
all other friends who read this, accept this in good 
part, which I have written in my weakness; for I do 
not think myself worthy to exhort you, since I am 
fully aware that you are well taught of God. But 
I have done this from love, because I heard that 
you desired to have something from us; hence re- 
ceive this kindly. 

Further, should you wish to know something 
about our imprisonment, as to whether it will not 
soon be at an end with us, we would inform you 
that we do not hear much about it. We had ex- 
pected to offer up our sacrifice before Christmas, 
for we had heard said, it should be very soon; how- 
ever, now we hear nothing of it, but by the grace 
of God we are constantly expecting it. Affectionately 
beloved friends in the Lord, pray for us, that we 
may continue steadfast unto the end, and offer up 
an acceptable sacrifice unto the Lord. We trust to 
do the same for you, according to our weakness. 
Furthermore, we send you three new hymns, as 
a cordial and friendly greeting. Though they are 



simple, receive them in good part, for it has been 
done from love. Farewell, till in eternity. Amen. 
Greet your husband very much, and Grietgen your 
sister, and Bet, and Cor. Versw., and Anna van L.; 
and Susanna also greets you all very much. We 
further greet all them that fear the Lord. 

Written by me, Hendrick Maelschalck, impris- 
oned at Ghent for the testimony of our Lord Jesus 
Christ; on the 26th of January, 1568. 

Cordially, affectionately and much beloved friends, 
the Lord has truly said that he shall come as a thief 
in the night ; for yesterday I had concluded and 
sealed the foregoing letter, thinking to send it to 
you; but it happened, that the next morning all 
four of us were examined, of which we knew little 
when we wrote the preceding conclusion. Hence 
I say that the Lord has truly said that he shall 
come as a thief in the night. 1 Thess. 5 : 2. Thus, 
all four of us were examined, one after another, 
in the presence of two commissaries. They asked 
us many simple questions, which it would be too 
tedious to relate. But they did not ask us concern- 
ing our faith, except whether we were not baptized 
or rebaptized. Jan van Paris said that he was bap- 
tized; Lauwerens said that he was not baptized ac- 
cording to the Scriptures; Pierken said that he was 
not baptized ; and I said that we were not Ana- 
baptists, and that I was not baptized. They asked 
Pierken, whether if he should be released, he should 
have himself baptized. He answered: "Yes, if I 
were fit for it." They also asked him, whether he 
would renounce his opinion . He replied : " I do not 
consider it an opinion, but the true faith." They 
then asked me whether I would not renounce my 
belief or opinion. I told them that I had renounced 
lies, and followed the truth. Hence, if I were to 
renounce, I should renounce the truth ; but by the 
grace of the Lord I hoped to adhere to it. In this 
manner they continued to ask, so that it would be 
too tedious to write it. To Jan van Paris they said 
that we should soon be dispatched, and that we 
should be patient for nine or ten days yet ; they 
also said that they should send us men who should 
instruct us, and if we desired to hear them, we 
might do so. Hence we expect to have priests here; 
but we trust to keep our eyes open, for we well 
know what they seek. Thus, dear friends, all of 
you, we are of good cheer, the Lord be praised and 
thanked forever; and by the grace of the Lord we 
trust to keep the faith, whether it be life or death. 
Thus, dear friends, we think our confinement will 
not last much longer ; for it seems that we have 
been delivered over to the lords of the council, and 
that they have orders from the Duke of Alva to 
dispatch us, and that the Bailiff and the Judges 
have nothing more to do with us. Hence we take 
leave from you all, dear friends, and pray you al- 
ways to be diligent. We hope to go before; may 
the Lord by his grace and mercy strengthen and 
fit us thereto. Amen. Written on the 27th of Janu- 
ary, 1568. Byrne, Henry Maelschalck. 

' ' And fear not them which kill the body ; but 
him which hath power to cast both soul and body 
into eternal darkness." Matt. 10:28. 



696 



MARTYRS MIRROR. 



JACOB DIRCKS, WITH HIS TWO SONS, ANDRIES 
JACOBS AND JAN JACOBS, A. D. 1 568. 

In this bloody and perilous time of persecution, 
also pious Jacob Dircks and his two sons, Andries 
Jacobs and Jan Jacobs fell into the hands of the ty- 
rants. This Jacob Dircks, a tailor by trade, resided 
with his family at Utrecht, and as he was spied out 
there as one belonging to the persuasion of the 
Mennists, and as the lords wanted to apprehend him 
he from fear of the tyrants fled to Antwerp. His 
wife, who did not hold these views, still remaining 
there for some time, the thief- catchers seized their 
property, and took about half of it. While Jacob 
Dircks resided with his family at Antwerp, his wife 
died there, and he and his aforementioned two sons, 
though having escaped the hands of the tyrants at 
Utrecht, subsequently fell into the claws of the 
wolves at Antwerp, where the trial of their faith was 
found much more precious than of gold that perish- 
eth, though it be tried with fire (1 Pet. 1:7); so that 
they were together condemned to be burnt, each 
at a stake, only for the divine truth, and living ac- 
cording to it, and not on account of any crime com- 
mitted. On their way to death, Jacob Dirck's 
youngest son, named Pieter Jacobs, met them, who, 
as he in his great sadness and sorrow, put his arms 
around his father's neck, was instantly most cruelly 
seized by the thief-catchers, and thrown under the 
feet of the people following. With what sorrow the 
father and the brothers beheld this is easily imag- 
ined. When the father and his two sons had each 
been placed at a stake, he said: " How is it my dear 
sons ?' ' Each replied ; ' ' Very well, my dear father. ' ' 
Andries Jacobs being betrothed at the time, his 
bride and his sister viewed from a distance with sor- 
rowful hearts and weeping eyes this offering, how 
their bridegroom and brother, forsaking a temporal 
bride, and temporal relationship, chose the eternal 
Bridegroom Christ Jesus above all visible things. 
Thus these heroes were strangled, each at a stake 
and then burnt, sealing the truth with their death 
and blood on the 17th of March 1568. Therefore 
they shall also, for their severe travail, hear the 
sweet and welcome voice of Christ: Ye good and 
faithful servants, ye have been faithful over a few 
things, I will make you rulers over many things; 
enter ye into the joy of your Lord. And, again, the 
King will say: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the 
foundation of the world." Matt. 25:23,34. 

This narrative is recorded from the accounts of 
trustworthy persons, who witnessed this offering 
themselves. 



KAREL DE RAET, AND GRIETGEN HIS WIFE, HANS- 
KEN IN'T SCHAECK, WILLEM DE SNIJDER, WITH 
CHRISTIJNTGEN HIS WIFE, A. D. 1568. 

On the third of May 1568 some brethren were as- 
sembled at Tillegem, near Bruges, in Flanders, to 
hear the word of God preached, when they were 
unexpectedly set upon by some who had come out 



to get may-poles, and five of them were appre- 
hended, namely, Karel de Raet, a shepherd, born 
atWingen; Hansken in't Schaeck, called Hansken 
Koordedraeger, from the Schaeck at Kortijck; Wil- 
lem de Snijder of Honschote; and two others who, 
since they did not valiantly adhere to the truth, are 
not worthy to have their names recorded here. The 
wife of Karel de Raet, and that of Willem de Snij- 
der, were not apprehended with them, nor had 
Karel's wife as yet united with the church, but was 
ready for it. Thus it happened, when these men had 
been apprehended, that Maerten Lem, a burgomas- 
ter of Bruges, went out, about twelve o'clock in the 
night, with the watchmen, and first apprehended 
Christy ntgen, Willem Snijder' s wife, and when a 
watchman was desirous of turning Maerten Lem 
off from the hcuse where Grietgen, Karel de Raet's 
wife was to be sought for, and they were rapidly 
walking along the fortress, between the Asses Gate 
and Jerusalem, Grietgen with two of her children 
unexpectedly met them, which caused Maerten Lem 
to say: "See, God gives this whore into our hands;" 
and he asked her: "Where are you going?" 
Greatly amazed, she replied : ' ' To church.' ' There- 
upon he said: "It is no time now to go to church. 
Where is your husband?" She answered: "You 
know it well." He asked whether the two children 
were baptized. She said: "No." ''Have they no 
name then ? " he asked. ' ' Yes, ' ' she replied. ' ' Well 
how is this?" said he; "have they a name before 
they are baptized ? ' ' She replied : ' ' Dogs and other 
animals receive names; how much more should chil- 
dren, that are created after the image of God? I was 
not aware that my lords of Bruges are so blind yet." 
" If you want to talk this way," said Maerten Lem, 
"You shall be burnt." "I know it," she replied; 
"but then the crown of life is prepared for me." 
And thus these two women were likewise taken to 
prison, where much vexation, pain, and suffering 
were inflicted upon them, as also upon the three men 
mentioned, to draw them irom the faith; but all in 
vain. Hence, first the men were sentenced to be 
burnt on the Hillige, near Bruges, where they also 
boldly offered up their sacrifice; and a few days 
after, also the two women, because they steadfastly 
adhered to God, and his truth, were sentenced, and 
burnt in the castle in Bruges. And they now wait 
together for the coming of him that shall come to 
avenge all their sufferings . 



JAN DE SMIT, DANIEL DE PAEU, DANIEL VAN 
VOOREN, AND PASSCHIER WEYNS, A. D. 1 568. 

In the year 1568, at Ghent, in Flanders, also four 
brethren were apprehended, namely, Jan de Smit, 
Daniel de Paeu, Daniel van Vooren and Passchier 
Weyns, who boldly confessed their faith and all the 
articles in regard to which they were examined, and 
were not ashamed of God and his word, but val- 
iantly and undauntedly contended for the truth ac- 
cepted and apprehended; against all that withstood 
them, unwaveringly even unto death, which they 
therefore tasted, as valiant soldiers; first, Jan de 



MARTYRS MIRROR. 



697 



Smit, and shortly after, the other three. But they 
obtained to live forever where the new wine will be 
given them to drink in the Father's kingdom. 



VALERIUS SCHOOLMASTER MARTYRED, A. D. 1568. 

A. D. 1568, a godfearing, pious brother, called 
Valerius Schoolmaster, having in his time exercised 
the functions of schoolteacher at Hoorn, in Holland, 
and at Middelburgh in Zealand, was apprehended 
for the testimony of Jesus, at Brouwershaven, in 
Zealand. He was a zealous follower of Christ, and 
would not hide the talent he had received in the 
earth, but put it with great diligence out upon 
usury; so that in paths and highways, wherever he 
saw a fit opportunity, he exhorted the people with 
the word of God, threatening the sinner with the 
terrible punishment and vengeance which at the 
speedy appearance of Christ from heaven will fall 
upon all ungodliness; and, again, comforting the 
penitent with the great and glorious promises and 
rewards which the Lord God at the end of the 
world will give to all believers. In consequence of 
this he incurred the displeasure of benighted men, 
who can neither hear nor endure the light 'of the 
Gospel, so that once he was put in bonds at Goes, 
in Zealand, but was released again, keeping his 
faith. Finally, however, he was apprehended at 
Brouwershaven, in the district of Zierickzee, where 
he suffered many assaults and long imprisonment, 
but by the grace of God, overcame everything, and 
attested and sealed the faith of the truth with his 
death and blood,, and thus, through grace, obtained 
the crown of eternal life. 

He also was not idle during the time of his im- 
prisonment, but wrote two excellent little books, 
well worth reading, and sent them from prison. 
The first is entitled, Of the Decrease and Decay of 
the Apostolical Church; and Of the Rise of Anti- 
christ, and how the Light of the Gospel is obscured 
by him. Written in the sixtieth week of his impris- 
onment; together with an earnest exhortation to 
apostates from the word of God, that they may seek 
the grace of the Almighty betimes, while he is yet 
to be found. 

The other book bears the title, The Proof of 
Faith ; in which he teaches with great earnestness, 
to count this world and all visible things nothing 
but mere loss and dung, so only Christ be won. 
Wherefore he exhorts all believers, to become poor 
for Christ's sake, and to expect riches hereafter 
with God in heaven. Hence he greatly commends 
the poverty and piety still remaining in Menno Si- 
mon's S. G., and says that herein he puts to blush 
many others. We have therefore added here, for 
his remembrance, the first part of said book, that 
by this little the reader may judge of all the remain- 
der, which would be too long to adduce here in full. 
He wrote it the fourteenth week of his imprison- 
ment. Read it with attention. 

"Natural, impartial reader or hearer, who have 
any understanding, you may well know and imag- 
ine that a man that is so depraved and wicked, and 
has done so much evil, as to insure his death, in 



case he were apprehended, ought to be afraid of 
committing any more evil, lest at last he be appre- 
hended and put to death. But if he do not cease 
from evil he may at last be apprehended for his 
crimes. Then, when imprisoned, he may reflect and 
concern himself night and day, how he may escape 
or obtain his liberty, whether by strategy, violence 
or breaking out — and all this, that he might pro- 
long his uncertain life for a little while, which, 
though he should escape, he must ultimately relin- 
quish. And if a poor prisoner cannot help himself, 
he may consider whether some good friend cannot 
assist him. And if his friend fail him, he may medi- 
tate whether the judges might not be merciful to 
him, at whose feet he may fall, and implore them to 
spare him in mercy; moreover, he may promise 
thoroughly to reform , and that he will commit such 
or like misdeeds no more all the days of his life. 
And when the prisoner has done this much, yea, all 
that he knows to do, and all his plans, and every- 
thing else, prove of no avail, he may in desperation 
give up all courage. And when he sees the monk 
coming, he may become greatly alarmed, knowing 
that his confessor (who with lies and vain consola- 
tion may promise him eternal life, thereby seeking 
to assure his soul) is the harbinger of his death; and 
when the doomed man hears the court pronounce 
his sentence of death, he may become still more 
afraid and dismayed. And when at last he is led to 
death, and beholds the instrument of his death, the 
gallows, wheel, stake, or water, he may most of all 
fear and quake, so seized with mortal dread and 
horror as though he were dead while still living, 
unless he be assured by the priests or some other 
liars, of his salvation, in which case he might be of 
good cheer — one in this way, another in another 
way. And if some one should bring to this doomed 
criminal under the sword or at the stake, good news 
assuring him of his life, and tell him to arise and 
he himself should kneel down in the malefactor's 
stead, how joyfully should the latter with gratitude 
accept his transient life ! But Christ, who gives re- 
demption and eternal life by his death, few are will- 
ing gratefully to accept aright and unto repentance. 
John 3:16; Col. 1:14; Is. 53:4. 

"Now, suppose that the doomed criminal were a 
filthy, unclean harlot, imprisoned for a crime, or for 
having herself alone committed (if it were possible) 
all the wickednesses and sins ever perpetrated by 
the whole world, for which she were condemned to 
the most shameful death that could be devised; and 
the King should send his only, beloved son from 
his kingdom and glory into great poverty, impris- 
onment, suffering and an innocent death, in the 
stead of the unclean harlot, who by all manner of 
contempt and evil-doing had angered the King, 
and merited death a thousand times, but is now 
nevertheless, out of grace, through the death of the 
King's son (on condition of her amending) recon- 
ciled to the King, made at peace with him, liberated 
from prison, and delivered from death, and remains 
alive, a partaker and heir of all the riches of the 
King; ought she not to accept this great love and 
grace, love the King, amend her ways, and be 
greatly afraid of vexing the King any more all her 



698 



MARTYRS MIRROR. 



life, who cleansed her, forgave all her evil deeds, 
paid all her debts, espoused her as his beloved 
queen, exalted her into his glory, and protected her 
as himself from all enemies? But if she should not 
amend (according to her promise), should again 
anger the King, and do worse than before, were 
this not great ingratitude, worthy of sorer punish- 
ment than before? Hereby we may prove ourselves, 
whether we that are redeemed through the grace of 
God, also keep the promise of amendment. And 
though all this were to happen thus, a thing which 
was never heard of or seen, nor ever occurred; 
yet, since it were but temporal and of short dura- 
tion, it is not an adequate comparison to that which 
is eternal and intransient, namely, the love of God, 
which has come to us through Christ his beloved 
Son. 

"For God so loved the condemned world, his 
enemy, steeped as it was in sin, and lying in wick- 
edness, that he spared not his only Son, but sent 
him from his glory in heaven, and delivered him up 
to the ignominious and cursed death of the cross, 
that whosoever believeth, should not perish or be 
condemned, but, through the love, mercy and grace 
made manifest through Christ, be acquitted, blessed, 
redeemed, cleansed from sin, protected from the 
wrath to come, wooed, wedded and exalted as his 
chosen bride, obedient wile (Hos. 2:20), and glo- 
rious queen, and his eternal and imperishable king- 
dom, and live with joy unspeakable; whereas we 
were so unclean in our sins, polluted in our blood, 
no one attending to us (Ezek. 16), taken captive 
by the devil at his will, and sentenced by God, ac- 
cording to his justice, to eternal death and damna- 
tion. 

' ' Now let us well consider and advise with our- 
selves, according to the simile of the criminal, im- 
prisoned harlot under the sword or at the stake. 
Let us well examine ourselves, whether we have 
risen from our sins, amended, and still daily amend, 
and whether we have rightly accepted, by the faith 
which worketh by love, this love, grace and re- 
demption of God, made manifest through Christ, 
and whether we in return love God, keep his com- 
mandments, and are afraid of offending him. 

' ' The world was by nature corrupted by sin, and 
judged or sentenced to condemnation, so that Christ 
did not come to judge or to condemn that which 
was already judged, but to redeem from judgment 
and condemnation all those who rightly, by faith, 
accept his grace (Tit. 2: 11),. that is, those who die 
unto and forsake their sinful life, repent and amend; 
in a word, those who are born again, and live after 
the Spirit (John 3; Rom. 8), as the Scriptures 
abundantly testify in|manyrplaces. 

' ' But the others, who do not rightly accept, by 
faith, unto the amendment of their entire life, ac- 
cording to the holy word of the Lord, this love, 
grace and redemption, abide notwithstanding, held 
captive by their sins, under the condemnation and 
wrath of God, and will on account of their unbelief, 
impenitence and unrighteousness not see the king- 
dom of God, nor inherit eternal life, because they 
still continue in sin, and thus cannot receive re- 
demption and forgiveness of sins; and if they have 



once received it, yet, when their new sins exceed 
the old ones, it may go worse with them than. be- 
fore, because they are so ungrateful, and do not 
keep their promise of amendment. For Christ bore 
our sins in his own body on the tree of the cross 
(on this condition of our amendment), that we be- 
lievers, being dead to sins, should live unto right- 
eousness: by whose stripes we were healed. For 
we were as sheep going astray; but are now re- 
turned unto the Shepherd and Bishop of our souls. 
1 Pet. 2:24, 25. From this we may clearly perceive, 
that those who do not die unto their sins, nor live 
according to righteousness, are not yet healed or 
redeemed by the stripes and death of Christ ; for 
they are not yet by faith returned unto God, from 
their sins, wherein they still live. Hence they in 
vain assure themselves, of eternal life, and of their 
redemption by the death of Christ, since they are 
still bound by their sins. Either they must turn 
from their sins to God, obediently to serve him all 
the days of their life, in all holiness and righteous- 
ness of faith which is pleasing in his sight; or they 
still remain captive, unbelieving and condemned, as 
the Scriptures declare more abundantly than I can 
designate; for I have never had a Bible in prison. 
Let each examine himself 2 Cor. 13:5. 

' ' Mark now, how poor mankind receive redemp- 
tion and salvation, as they think. One hears and 
sees openly enough that almost the entire popu- 
lation of Europe are called believing Christians, 
though by their wicked works they hardly show 
that they are natural men, since they live more un- 
natural than irrational beasts. Nevertheless, they 
are taught by their teachers, that they are called 
children and heirs of Qod (Ezek. 13:10), which 
they also claim they are, being so firmly persuaded 
of and settled in it, that there are very few of them 
who can be turned, advised, helped or drawn out of 
the prison, water, or fire of damnation (Jude 23); 
for they are already too wise in themselves, already 
helped, and delivered from death as they think and 
say, though in this their sinful life and ungodliness, 
they lie enveloped in perdition ; and clothed with a 
beautiful name, being called Christians and children 
of God, though they lead a worse life than do Jews, 
Turks, or Saracens, who do not pretend to be Chris- 
tians, as these, who so openly and shamelessly for- 
sake Christ, in idolatry with wood and stone, which 
they call an excellent worship ; in avarice which 
they style only industry; in pride, which v/ith them 
is only neatness ; in lasciviousness and adultery, 
which they term only friendship; in drunkenness, 
which they call enjoyment, pleasure, glee, good nat- 
uredness, or good cheer, even as they know how to 
name and varnish over every form of wickedness 
and sin, as though they were nothing but virtue and 
righteousness. As though they were blameless, 
many of them are not willing to be reproved for the 
lusts of their flesh, in dicing, gambling, singing, 
jumping, dancing, strutting, boasting, in order to 
be nowhere the least, but everywhere the first, if 
possible; in vain, false, and renowned arts of earthly 
wordly and carnal wisdom; in litigating, sueing, 
swearing; in subtle, fraudulent, wicked inventions 
and traffics; in lying, cheating, quarreling, cursing, 



MARTYRS MIRROR. 



699 



fighting, and killing, if not in deed, then with the 
heart; in hatred and envy, defaming, backbiting, 
foolish talking, jesting, joking, unprofitableness, im- 
propriety, in all manner of lustfulness and wanton- 
ness. This is nearly everywhere as common as daily 
bread; herein and herewith they spend, abuse and 
fritter away, to the perdition of their souls, the pre- 
cious time of grace, their life, and every good creat- 
ure of God; which good gifts of God we have re- 
ceived from his grace for our good, thereby obedi- 
ently to serve our God and Creator blessed forever, 
to the honor ol God, the salvation of our souls, and 
the edification and love of our neighbor. For God 
is not willing that any should perish, neither has he 
pleasure in the death of sinners; but he is longsuf- 
fering, and waits for all to repent and will have all 
men to come to the knowledge of the truth, and be 
saved. 2 Pet. 3:9; Ezek. 33:11; 18:32; 1 Timothy 
2:4. 

"What more should our Lord God do for man, 
than he has done? Does not then men's condemna- 
tion proceed from their unbelief, disobedience, neg- 
lect, abuse, guilt, sin, obduracy, and ingratitude, 
because they will not by faith unto repentance ac- 
cept this grace and incomprehensible love of God ? 
But they reject this repentance, and would still en- 
joy this grace and salvation in their sinful life, from 
which they do not turn.* For since men have also 
the freedom to abuse themselves or their own life, 
and every creature of God, though this is not the 
will of God, only he permits it, therefore men, by 
their first birth, live contrary to the word and will 
of God. hence, unnaturally, disobediently, ungrate- 
. fully, unreasonably, heedlessly, according* to the 
will of the devil, are devilishly and carnally minded, 
covetous and ambitious, unmannerly, immodest, 
faithless, perjured, hateful, envious, unmerciful, 
without compassion, impatient, morose, cruel, and 
revengeful; in short, had men the power of wealth, 
and of their body, and were there no human author- 
ity which they fear and dread more than God, men 
might live in such an inhuman manner that we 
might almost have a hell upon earth; for though 
now men are feared more than God, still it is alto- 
gether too bad.* 

"Many that are poor refrain from drunkenness 
because they have no money or pledge, while the 
rich may refrain from it on account of their honor 
or pride, or because they have no company accoid- 
ing to their liking, or because they wish to preserve 
their health and mind; and for such reasons also 
lasciviousness is avoided. Men often refrain from 
stealing on account of the gallows, and from mur- 
der because of the wheel ; in short, every sin is 
left uncommitted more on account of constraint, 
shame, and fear of men, than from voluntary good- 
ness for the Lord's'sake. And though men are so 
devoid of shame and given up to evil that they 
openly keep brothels, and live far more detestably 



steal or commit murder, and because they do not perpetrate vio- 
lence or highway robbery, or because they refrain from evils which 
they can or dare not do ; however, this is no virtue in their case. 



than beasts; they are nevertheless called Christians, 
and claim to be children and heirs of God by grace. 
How much more then those who manage it a little 
more decently and secretly, as they think, though 
they frequently are much worse? Can one do worse, 
than those who without shame live in adultery and 
other secret sins, when God the Lord knows every 
secret of the heart? Rev. 2:23; 16:7. O if men's 
sins were written on their foreheads, how constantly 
would they keep in the house, and conceal them- 
selves in corners, holes and dens, so as not to be 
seen by men. 

"But they are not ashamed before God, nor 
afraid of him, from whom they cannot hide; and 
who can kill the body, and cast both it and the soul 
into the fire of hell. Intelligent and impartial reader 
or hearer, prove whether these false Christians in 
this their improper and unchristian life can be saved 
through God's mercy and the death of Christ, or 
not? even as they presumptuously say, that the 
kingdom of heaven is for them, and not for the 
beasts, and besides utter so much nonsense, as 
though they were raving, as they also are, so that 
a true Christian may well be ashamed and afraid to 
see or hear their madness and their unrighteous 
works. 2 Pet. 2:8. 

' ' O depraved and wanton men ! Though the Jews, 
because they were called Abraham's seed, claimed 
to be God's children, Christ showed them that a 
thief, liar and murderer from the beginning, even 
the devil, was their father, because their works were 
evil. John 8 : 44. This may have seemed strange to 
them, even as it may seem strange to those who 
obey not the Gospel of Christ, that according to the 
testimony of the holy Scriptures they are called, and 
are servants of sin (Rom. 6:20), an evil and per- 
verse generation of serpents, vipers and adders 
(Matt. 3:7), the seed of the devil, children and heirs 
of wrath (Eph. 2:3), accursed and of eternal dam- 
nation, seed of Cain, Ishmaelites, filthy swine, de- 
vouring dogs, ravening wolves in sheep's clothing 
(Matt. 7:15), that is, under the cloak of sanctity, 
uncircumcised, gentiles, aliens and strangers from 
the covenants of the promise of eternal life, who 
have no part in the kingdom of God, though they 
entertain a vain hope of it; 'without God, without 
Christ, godless and idolatrous in the world. These 
evil works are the nets, snares, fetters, blocks, 
chains, bonds, and imprisonments, with which the 
prince of this world, the devil, who works in the 
children of disobedience holds men captive, blinded 
and bound at his will. Eph. 2:2; 2 Tim. 2:26. And 
so long as the false Christians go or creep about 
bound by their sins, and entangled in their unright- 
eousness, they boast in vain and heap one great lie 
on top of another, when they boast that through 
Christ they are redeemed and freed from their sins, 
when they still live in their toils, and because of 
their unbelief and disobedience are predestinated 
unto eternal damnation, unless they turn from their 
sins, to God, and by faith rightly receive his grace 
unto repentance; whereby they will not perish, but 
are predestinated to eternal life, and become vessels 
of honor prepared unto glory, according to my sim- 
ple view. Rom, 9:23. 



700 



MARTYRS MIRROR. 



"Mark what Christians these are, because they say 
that there is a gracious God, which the devil also 
believes, and trembles; moreover, they say that they 
are sorry for their sins, and still they go on in them, 
the longer the more, the older the worse, and under 
the cloak of the grace of God commit all kinds of 
sin, the one in this, another in that, so that no wick- 
edness is left undone. Let every one search the se- 
crecy of his heart, and he will better understand 
and find what I, prisoner, here write. One man 
cannot alone commit all these sins, for his life is too 
short and insufficient. For it is generally seen that 
sins leave men when sickness or old age comes, 
which, however, does not tend to their repentance, 
amendment, or salvation, though many who are ro- 
bust and healthy abandon and deceive themselves, 
saying: I shall repent when I am old, when I lie 
upon my death bed, or I care not longer to serve 
the world; if any one sorrows for his sins then, and 
the end is good, all is well. 

" O vain consolation! for what kind of repentance 
can that be, when one is no longer able to commit 
sin and wickedness? it is nothing but mocking the 
Lord, sinning presumptuously, and rejecting his 
grace. O that all men captive in sin at the will of 
the devil (2 Tim. 2: 26), would always consider this, 
and thus give the more diligence, so that through 
grace their souls might become disengaged and free 
from the snares of the devil, or sin; even as a pris- 
oner according to the body gives diligence to obtain 
his liberty, so as to escape bodily death for a brief 
and uncertain time yet, though he ultimately cannot 
escape it. If men believed that God is just, and 
that he will not suffer any evil to go unpunished in 
impenitent sinners, they would be terrified, and 
through fear of God's righteous judgment forsake 
their sins; but now they are comforted in their mis- 
fortune by their preachers, with flattering words and 
soothing sermons, with grace, peace, mercy and sal- 
vation; whereas they ought to be reproved for their 
sins, and threatened with the anger, wrath, fury and 
displeasure of God (Rom. 2:8), and eternal dam- 
nation, so that they might repent while the door' of 
grace is open for a little while yet. 2 Cor. 6:2. 

' ' I know of nothing that so securely and firmly 
holds men in the sleep of sin till the Lord comes as 
a thief in the night, as to call good evil (Isa. 5:20), 
the Gospel a sect (of which all manner of evil and 
falsehoods are spoken), and to change the truth into 
lies. The Christians are called heretics and deceiv- 
ers; every good work, virtue and righteousness is 
so misnamed, perverted, painted in such abominable 
colors, and the worst construction put upon them, 
so that men are afraid of them, as though they 
would be led astray by the truth, and of God. The 
devil, on the other hand does not appear half so 
ugly as he is represented and I have here described 
him, but disguised by a beautiful semblance of love, 
and changed and transformed into an angel of light, 
as though he were sent of God, and were himself 
God. 2 Thess. 2:4. Then are his lies called noth- 
ing less than Gospel and truth; Babylon is called the 
church of God; idolaters are styled my lords; lying 
and cheating are termed prudence and cleverness; 
fighting is called valor, and murder, simply mis- 



fortune; and thus, many like shameful deeds, upon 
which an honorable construction is put, so that evil 
is called good. But woe unto such, as Isaiah says. 
Is. 5:20. Thus, the ministers and children of the 
devil know how to change, gloss over, name, and 
construe in the most favorable light into good works 
virtues, and all manner of righteousnesses, all their 
evil works, vices, sins, and manifold unrighteous- 
nesses; as, avarice into industry and pride into neat- 
ness. 

"Who can reprove them therein? And therewith 
the devil blinds them so artfully and firmly to his 
will, so that they think themselvss to be pious 
Christians, and are not willing to be reproved by 
the truth for their sins, but claim to be unblamable 
children of God; moreover, they say, like Christ's 
disciples: "Our Father, etc." But let every one 
examine himself, whether he is born of God, be- 
cause he knows how to palliate his sins; and whether 
he so sanctifies and adorns the name of God, and 
does his will, and whether he carries himself before 
God as an obedient child before his father; other- 
wise he joins lie upon lie in his prayer, which in that 
I case is a curse and an abomination before God. In 
short, he that committeth sin is born of the devil, 
ann knoweth not God, John 8:44; 1 John 3: and 
they that are carnally minded cannot please God. 
Hence, mark whom impenitent sinners call upon 
as their father. Blind indeed must he be who 
cannot perceive this, and hardened he that is not 
willing to repent. 

' ' O dear reader or hearer, if I may pray you , it is 
my heartfelt desire of you, that you would always 
consider (and regulate yourself accordingly,) that 
men shall give an account of every idle word they 
have spoken; how much more then of their deeds. 
And every one shall receive the things done in his 
body, according to that he hath done, whether it be 
good or bad; namely, before the righteous judgment 
of God, where anger, hatred, envy, yea, not loving 
in deed and in truth, speaking scornfully or spite- 
fully to one's brother, Raca, thou fool, or offending 
him, will be deemed and judged murder, worthy of 
the council, of judgment, and of hell fire. Matthew 
5:22; 1 John 3. In like manner, disobedience will 
be regarded as witchcraft; to look upon a woman to 
lust after her, as adultery; and any other evil which 
is desired with the heart, and consented to with the 
will (though the power for, and the commission of 
it be wanting), will be judged and punished as an 
accomplished evil work. 1 Sam. 15:23; Matt. 5:28; 
Not to keep his word, will be considered lying and 
perjury, and a good oath, so called, will be as se- 
verely recompensed as a bad oath; for Christ has 
prohibited all swearing; Matt. 5, as also to hate 
one's enemies, and not to love them like one's 
friends; and many like things. Now mark how 
adultery was punished under the law by the judges; 
for those who committed adultery were stoned to 
death. Lev. 20:10. And it is daily seen, how 
witchcraft, homicide or murder are punished by the 
secular lords with fire or the sword unto death. 
Mark, how Adam, for one sin, likewise Cain, then 
the whole world, with the flood, Sodom and Go- 
morrah, and the adjacent cities, with fire and brim- 



MARTYRS MIRROR. 



701 



stone, Egypt, and afterwards the idolaters in Israel 
and murmurers against Moses, were punished ac- 
cording to the justice of God, for our example. Of 
how much sorer punishment then are they worthy 
who murmur against Christ, change his truth into 
lies, and do not receive his grace and redemption 
by faith, unto the amendment of their life, but re- 
ject the same, living presumptuously in their sins. 
Heb. 10:29; Rom. 1:25. God who did not spare 
the angels who had sinned, will also not spare those 
who through unbelief are unrighteous and false 
Christians, but punish them with a sorer punishment 
than Sodom and Gomorrah, which were turned 
into ashes and condemned and overthrown for an 
example unto all them that commit ungodliness, and 
do not repent. 2 Pet. 2:4, 6; Jude 6; Matt. 11:24; 
2 Pet. 3. 

' ' If then we are to be saved through God's mercy, 
we must repent, must be obedient children of God, 
born again of him, and must follow Christ in the re- 
generation and the footsteps of faith, through the 
narrow way unto eternal life; nor are we then saved 
through the merit of good works, but by the grace 
which came through Christ. Eph. 2:5. For though 
we lived holy, blameless, and perfect in all right- 
eousness (as the Scriptures require), and suffered 
for the truth a death more bitter than that of Christ 
which with us men is impossible, yet we could not 
be saved through our own good works, but only 
by God's mercy, and the grace of our Lord Jesus 
Christ, who alone has wrought out our salvation. 
And if we sought or placed our salvation in our good 
works or our sufferings, we should commit idolatry, 
and we were our own idol, if we trusted in ourselves. 
But now our salvation depends only on the mercy 
of God, and not on our running and following after. 
Rom. 9: 16. Though we should run and follow after 
ever so well (which is our bounden duty), so that we 
attained, and already had, the perfection (that for 
which we are apprehended of Christ), and had done 
all those things which are commanded us, and 
which it is our duty to do, we were yet only unprof- 
itable servants. Philip. 3: 12; Luke 17: 10. Howmuch 
more unprofitable then are we now, with our many 
defects, though we willingly strive after and should 
gladly perform that which is good, and are sorry 
that we are not perfect*. Hence we have great 
reason, and are in duty bound, to humble ourselves 
very low under the abundant grace of God, and to 
pray; for eternal life is a gift pf God, and not a debt 
or reward proceeding from our labor, merit, or good 
works; for we are God's workmanship, created in 
Christ Jesus, unto good works, which God hath be- 
fore prepared that we should walk in them (Ephe- 
sians 2: 10), as is our duty to do, in the least as well 
as in the greatest. But the wages of sin is death; 
hence we must hate and fear sin, that we do not 
consent to or commit it, if we want to be saved by 
the grace and gift of God. Thus, we are delivered 
through Christ from the bonds of the devil, or sin; 
let therefore no one say or hope that he is saved by 
his good works, which are far too insufficient. 



That, also, no one say: "Should we not take 
thought, should we not gain a livelihood, else on 
what should we live? except to them who say that 
one is not to support himself by the labor of his 
hands, but to go idle." Matt. 6; 25; Luke 12:22; 
Eph. 4:28. And that, also, no one say: " No man 
knows the hour and the day of the Lord, except 
to those who have set the hour and the day, from 
doing which may the Lord keep me." Mark 13:32; 
Matt. 24:42; Luke 12:40. Beware of frivolous bab- 
blers, for scorners will speedily come to an end. 

1 Cor. 15:33. And if, when you speak your mind, 
or reprove with meekness that which does not meet 
your approbation, and one resist you in the good, 
be silent instantly, that you may retain your peace 
and the tranquillity of your conscience. If it vex 
you, do nevertheless not engage in contention, that 
you may be found in peace when the Lord comes. 

2 Pet. 3:14. We must here at any rate suffer vio- 
lence and wrong; but it will not last long; hence, let 
us possess our souls in patience. Luke 21:19. 

"The fourteenth week of my imprisonment, the 
first day of January, so called, A. D. 1568. I trust 
that the present year will not pass like the former. 
Watch and pray, for you know neither the day nor 
hour; but the godfearing may consider whether this 
is the year in which the Lord will deliver his elect 
and believers; let every one take warning." 



* That no one say: We cannot be perfect; except to those who 
say that they are perfect. There is nothing so good as that men will 
not contradict it, even with the Scriptures. 



JAN THIELEMANS AND JOB JANS, BURNT TO DEATH 

FOR THE TESTIMONY OF JESUS CHRIST, IN THE 

HAGUE, IN HOLLAND, IN THE YEAR 1 568. 

Hands were now laid in the Hague, on the 
beloved friends of the Lord, so that they did not 
hesitate to deprive them of their lives with flaming 
fire. 

This became apparent in the case of two very 
pious and godfearing men, one of whom was named 
Jan Thielemans, the other Job Jans. To both of 
them, at that place, because they faithfully adhered 
to the Lord their God, and could by no torture be 
moved from the steadfastness of their faith, their 
sentence of death was read in court, namely, that, 
in pursuance with the decrees of the Emperor, and 
the King of Spain (who called himself Count of 
Holland), they should be put to death with fire as 
heretics; which was executed on the 18th of Decem- 
ber, A. D. 1568, on both of them, after they had 
committed their souls into the hands of God. 

Further observation, concerning the death sen- 
tences of the aforementioned martyrs. 

We have this year, 1659, on this occasion, 
through some of our friends in the Hague, requested 
by way of authenticated copy, the use of the pro- 
ceedings of the court, from the criminal records of 
the year 1568, but especially of the death sentences 
of the aforementioned martyrs (as recorded by the 
papists), which, as appears, are still extant in the 
original; but as A. D. 1648 peace was made with 
Spain, with condition of forgiving each other all 



702 



MARTYRS MIRROR. 



previous wrongs, and consequently, to mention 
them no more, the actuary was afraid to make out 
a copy of these particulars, as well as concerning 
others of our fellow believers that were put to death 
during the papistical reign, fearing it might tend to 
their reproach, and prove detrimental to the peace 
concluded. 

This aim oi the actuary was not bad, since it 
springs from carefulness in regard to a matter of 
great importance; but in the meantime these holy 
martyrs must suffer abridgment, since their matters, 
which otherwise necessarily (even out of the mouth 
of their adversaries, might be made known to every 
one), must thereby remain hid. This by way of no- 
tice. 

The first letter which Jan Thielemans wrote in 
prison. 

I wish you, my dear friends, grace and peace 
from God the heavenly father, through Jesus Christ 
his dear Son our Lord, as a friendly greeting. 
Amen. 

Further, after all good and proper greetings that 
are Christian-like, I, in my unworthiness, have felt 
greatly prompted in my spirit, to write you some- 
thing yet, since I cannot orally converse with you 
all ; seeing I had laid the first foundation in some of 
you (i Cor. 3: 10), and, according to my humble 
gift, withheld nothing from you, and though I am 
now removed from you, I have nevertheless, be- 
cause of the great love which we in great fellowship 
and peace have mutually had, remembered you in 
my last adieu with a little draught out of my rivulet, 
from which I have poured out for you; yet not I, 
but the grace of God through me. For thus it is 
written, Gen. 17, that God spake to our father 
Abraham, saying : "I am the Almighty God; walk 
before me, and be thou perfect. And I will make 
my covenant between me, and thee, and will multi- 
ply thee accordingly, so that kings shall come out of 
thee. And I will give unto thy seed the land of 
Canaan for an inheritance. And this is my covenant 
which I will make with you : Every man-child ye 
shall circumcise." Thus Abraham believed God, 
and it was imputed unto him for righteousness: and 
he was called the Friend of God. James 2 : 23. So 
God then gave Abraham a son, who was called 
Isaac; and Isaac begat Jacob and Jacob begat the 
twelve patriarchs. And the Patriarchs envied Jo- 
seph, and sold him to the Ishmaelites for twenty 
pieces of silver. The Ishmaelites sold him into 
Egypt; but God was with him, and he found favor 
in the sight of king Pharaoh, and became governor 
over the land of Egypt. And it happened that 
there came a dearth over Egypt, so that Jacob and 
his sons found no sustenance. And they heard that 
corn was sold in Egypt. Hence Jacob sent out his 
sons the first time; and the second time Joseph was 
made known to his brethren ; and Joseph's kindred 
was made known unto Pharaoh. And Joseph sent 
for his father Jacob. And Jacob went down into 
Egypt, and with him threescore and fifteen souls; 
and he dwelt in Egypt, and he and his sons died 
there. Acts 7 : 4, etc. 



Now when the people began to multiply, there 
arose another king, who oppressed the people of 
Israel, and commanded that the young children 
should be cast away. Mark well, my good friends, 
how did the children of Israel get into this distress, 
great misery and sorrow, on account of which 
they lamented and groaned to God? who had 
brought them into this? It was their father Jacob 
that had done it; yet with God Almighty the prom- 
ise remained as firm as ever, which he had made to 
our father Abraham, namely, that his seed should 
inherit the land of Canaan; but now they were in 
great affliction. Now, what did all those inherit 
that were born there ? the good and faithful land of 
promise? No, but they inherited bondage under 
the cruel King Pharaoh, and still found themselves 
in the land of Egypt ; this is certainly the truth. 

Consider now this age of the world, and those 
who are at the present day born unto the world ; if 
they ascertain it from the Scriptures, who brought 
them into the world ? Adam their father. So .they 
now still find themselves in the spiritual dark Egypt, 
under Pharaoh, the devil. Mark now, my good 
friends, what they inherit, and how they boast in 
vain. They inherit a naked body when they are 
born, without raiment and food; for if they inherited 
raiment and food, there would not so many people 
go naked and suffer hunger. But now excellent 
and thankworthy gifts are proffered by the Lord. 
But if we will not use these excellent means accord- 
ing to the rule and truth of Christ, in order to get to 
the spiritual promised land, we must remain with- 
out; even as there are many who do not use the 
means for obtaining food and clothing, and must 
therefore go without them, suffer cold and hunger : 
thus, my good friends, it will also go with all those 
who here vainly boast of the kingdom of God. 

I will now return to my previous theme. Consider 
now Israel, who were dwelling in Egypt; they began 
greatly to multiply, and wax mighty, and numbered 
six hundred thousand men. This great power was 
nevertheless beaten and compelled to labor by King 
Pharaoh. They groaned and complained, and 
though there was such a great multitude of them, 
yet it was not possible for them to get out of the 
country, and enter into the land of which they were 
to be heirs, as God had promised Abraham. Thus, 
also, my friends, it is impossible for man to get out 
of spiritual Egypt, and to be delivered from King 
Pharaoh, namely, the devil, in order to enter into 
the spiritual country, namely, the kingdom of God ; 
for men universally inherit a depraved nature, and 
in accordance with it they act, and live after the 
flesh, wherefore they die, and do not inherit the 
kingdom of God. Now. my dear friends, when they 
were thus in Egypt, and had dwelt there four hun- 
dred and thirty years, and complained, groaned 
and sighed, it came before the Lord. And the Lord 
God Almighty remembered his covenant which he 
had firmly made with our Father Abraham, and 
God raised up and chose a man named Moses. Be- 
hold, my good friends, through this man God in- 
tended to deliver all the people, and he did many 
wonderful signs and mighty works before the king 
of Egypt, as we may read. Finally this Moses 



MARTYRS MIRROR. 



703 



brought them out by the mighty hand of God; but 
before they left the country, Moses went many times 
to Pharaoh and said : Thus saith the Lord God of 
Israel, Let my people go, that they may serve me. 
But Pharaoh said : Who is the Lord, that I. should 
let the people go? I will not let the people go. 
Now, even as the people that were in Egypt could 
not serve the Lord, unless they left Egypt and jour- 
neyed towards the promised land, so can now those 
likewise not serve the Lord, who are in the spiritual 
Egypt; for one cannot serve two masters at once; 
one must leave Pharaoh and Egypt; for Pharaoh 
dwells in Egypt, but the Lord God dwells in the 
spiritual promised land. My kind friends can now 
easily perceive that it is the truth what I write, that 
one must leave the spiritual Egypt, even as Moses 
by the mighty hand of God delivered the people out 
of Egypt, from which they went out in one day, 
and came to the sea, whither Pharaoh with his ser- 
vants pursued them, thinking that they could not 
escape out of the country. But little did they know 
that the Lord was with the children of Israel; for 
Pharaoh thought to smite them. But the Lord 
divided the sea, so that the waters stood like walls. 
And thus Moses and the people of God passed 
through, but Pharaoh with all his servants remained 
in the sea, so that not one of them escaped to go 
and tell the tale in Egypt. Thus also, my dearest, 
when men want to serve God, then they forsake 
Egypt and Pharaoh, and when Pharaoh sees this, he 
bestirs him with his servants. But the spiritual 
Moses has gone before his people, and helps them 
through the sea, namely, through the wilderness of 
this world, and Pharaoh and his servants diligently 
pursue to the end, which is death. 

Furthermore, my friends, when Moses had now 
succeeded in bringing them across the sea, they saw 
their pursuers drown before their eyes. Then they 
rejoiced greatly, and with songs thanked God, who 
had so mightily helped them. They were, however, 
not yet in the promised land, but on the way to the 
same. And Moses their leader went before them, 
and brought them to Mount Sinai; and he, the 
faithful servant of the Lord, went up into the mount 
and there received the law of the Lord, which was 
written with the finger of God in two tables of 
stone. When Moses had received these two tables 
of stone from the hand of the Lord, to lay them be- 
fore the people, that they should do according to 
them, for now the service of the Lord commenced; 
and as yet they had received no ordinance from 
God, .save circumcision; hence, if. they were now to 
serve God, they must also have the commandments, 
the Lord said to Moses : "Go, get thee down from 
the mount; for the people have corrupted them- 
selves." Ex. 32:7. Now when Moses went down 
from the mount, and saw the people dancing around 
the calf, rejoicing in the work of their hands, he cast 
down the two tables of stone and brake them 
beneath the mount, and with a grieved heart ad- 
dressed Aaron, saying : What hast thou done, that 
thou has brought this people to so great a sin? 
Aaron excused himself before Moses, and said : My 
lord, thou knowest that this people is a stiffnecked 
people. They fell upon me and I demanded of them 



their golden earrings, and other gold; and I received 
it from their hands, and fashioned it with a graving 
tool, and hence this calf came. Moses took the 
calf, and ground it to powder, and strewed it upon 
the water, and made the children of Israel drink of 
it. And Moses addressed the Levites, and said to 
them : ' ' Put every man his sword by his side, and 
go in and out from gate to gate throughout the 
camp, and slay every man his brother, and every 
man his companion, and every man his neighbor." 
And there fell three thousand men. Behold now, 
my dear kind friends, these three thousand had left 
Egypt and Pharaoh, and were gone out of it, in or- 
der that they should possess the goodly land; now 
if they had boasted themselves of the goodly land 
(promised by God to Abraham and his seed), would 
it not have been vain boasting? Certainly. 

And Korah, Dathan and Abiram, with two hun- 
dred and fifty others, who offered incense before the 
Lord, perished from the multitude, together with 
fourteen thousand and seven hundred that mur- 
mured against Moses, and said: "Ye have killed 
the people of the Lord." Num. 16, 

See, my good friends, they claimed to be the 
people of God, though they were not it ; and again, 
Moses the faithful servant of the Lord was said to 
have done it, though it was not he, but their own 
sins that did it. And if the truth had been told, it 
would also have been so said ; but the truth is also 
now at the present day often perverted, and things 
are asserted to be true when they are not. Again, if 
the twenty-four thousand whoremongers (Numbers 
2 5- x )> together with three thousand more and many 
others, who all perished in the wilderness because 
of their sins and transgressions, had all greatly* 
boasted themselves of the goodly land, would this 
not have been vain boasting ? Certainly. Hence, it 
is vain to boast of one's self; but to boast ac- 
cording to the truth is right. For Moses said to 
them : Hear, O Israel : Thou shalt love the Lord 
thy God with all thine heart, and with all thy might. 
These words which I command thee this day, shall 
be in thine heart : and thou shalt write them upon 
the posts of thy doors ; talk of them when thou 
walkest by the way with thy children ; and let them 
be for a memorial in thine hand. Deut. 6:4, etc. 
Thus Moses strictly exhorted the people, and most 
diligently presented the law of the Lord to them ; 
and the people said : Yea, but did not do it. 

Hence, my good friends, take heed, lest there 
be in any of you an evil heart of unbelief [in de- 
parting from the living God]. But exhort one an- 
other daily while it is called to-day; lest any of you 
be hardened through the deceitfulness of sin. For 
ye are made partakers of Christ, if ye hold the be- 
ginning of your confidence steadfast unto the end. 
Therefore, to-day if ye will hear his voice, harden 
not your hearts, as in the provocation, when he was 
grieved forty years with that generation, and sware 
in his wrath, that they should not enter into his 
rest. Heb. 3. Therefore, my good friends, let us 
give the more earnest heed to the things which we 
have heard, lest at any time we should let them 
slip. For if the word spoken by angels was stead- 
fast, and every transgression and disobedience re- 



704 



MARTYRS MIRROR. 



ceived a just recompense of reward ; how shall we 
escape, if we neglect so great salvation? 2:1 — 3. 
Let us therefore fear the Lord, that we may enter 
into his rest, and that none of us remain without. 
For unto us was the Gospel preached, as well as 
unto them : but the word preached did not profit 
them, not being mixed with faith in them. 4:1, 2. 
Thus, my good friends, it does not profit to hear 
the word of God, if it is not mixed with faith ; for 
unto them that believe, as the Scripture says, the 
kingdom of God is promised by the mouth of" Jesus. 
Hence let us not neglect the grace of God, who 
says: "I have heard thee in a time accepted, and in 
the clay of salvation have I succored thee : behold, 
now is the accepted time ; behold, now is the day 
of salvation" — which is neglected by many. He- 
brews 12:15; 2 Cor. 6:1, 2. 

Therefore let us in all things approve ourselves 
as the ministers of God, serving him all the days 
of our lives in holiness and righteousness, which are 
acceptable before him. Hence I say with Paul: Lift 
up the hands which hang down, and the feeble 
knees ; that ye stumble not, as do the lame ; but 
make straight paths for your feet ; for I fear that 
there are now many lame, and many hands which 
hang down. Therefore follow peace and holiness, 
without which no man shall see the Lord. Hebrews 
12:12, 13. I beseech you therefore, my good 
friends, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God, 
which is your reasonable service. And be not con- 
formed to this world : but be ye transformed by the 
renewing of your mind, that ye may prove what is 
that good, and acceptable, and perfect will of God. 
Rom. 12:1, 2. Hence, remember the words which 
were formerly spoken to you in the name of the 
Lord: Therefore abide in that which you have 
heard from the beginning. If you abide in that 
which you have heard from the beginning, you 
shall continue in the Father and in the Son. And 
this is his promise, even eternal life. 1 John 2:24, 25. 
For we have a sure word of prophecy, whereunto 
ye do well that ye take heed, as unto a light that 
shineth in a dark place, until the daystar arise in 
your hearts. 2 Pet. 1:19. 

My dear friends, what a dark place it was for- 
merly with you, when the light was hid from you ; 
and what dark places there are still ; but you have 
obtained mercy. Hence Jesus Christ says in the 
Gospel: I am come a light into the world, that 
whosoever believeth on me should not abide in 
darkness. And if any man hear my words, and 
believe not, I judge him not : for I came not to 
judge the world, but to save the world. He that 
rejecteth me, and receiveth not my words, hath one 
that judgeth him : the word that I have spoken, the 
same shall judge him in the last day. For I have 
not spoken of myself; but the Father which sent 
me, he gave me a commandment, what I should 
say, and what I should speak. And I know that 
his commandment is life everlasting. Jn. 12:46 — 50. 

Hence it is our concern that we through the 
cordial grace of our Lord Jesus Christ may receive 
the same at his hand ; for the Lord also is con- 
cerned to have a people that fear and love him. 



And this is the love of God, that we keep his com- 
mandments ; and his commandments are not griev- 
ous, to them that love him. 1 John 5 : 3. Therefore, 
the law of commandments is good, and will abide 
forever; he that receives it, shall obtain life; but he 
that receives it not shall obtain death. 

Hence, my friends, be mindful of the Lord our 
God all your days, and let not your will be set to 
sin, or to transgress the commandments of the Lord 
our God (Tob. 4:5); for he has commanded the 
people to come, charging them, when they came, 
what they should do, that they might live ; and 
what they should observe, that they might not be 
tormented. But they have rejected his laws; there- 
fore they shall also be in great misery, who have 
abused his ways. Though he gave them an ap- 
pointed time, they understood it not, to show re- 
pentance; and must therefore know it after death 
in torment. 2 Esd. 9:9. For, for this cause was 
the gospel preached also to them that are dead, 
that they might be judged according io men in 
the flesh, but live according to God in the spirit. 
1 Pet. 4 : 6. Therefore, the hour is now come, that 
the dead shall hear the voice of the Son of God: 
and they that hear shall live. And there shall an 
hour come, when the dead that are in the grave 
shall hear the voice of the Son of God, and they 
that have done good shall rise unto life eternal; and 
they that have done evil shall rise also, however, 
not unto life, but unto damnation. John 5 : 25, etc. 
Hence, my good friends, look to yourselves, that 
you lose not those things which you have wrought, 
but that you may receive a full reward. For who- 
soever transgresseth, and abideth not in the doctrine 
of Christ, hath not God. But he that abideth in the 
doctrine of Christ, he hath both the Father and the 
Son. 2 John 8 : 9. "Ye are of God, little children, 
[and have overcome them:] because greater is he 
that is in you, than he that is in the world. They 
are of the world: therefore speak they of the world, 
and the world heareth them. We are of God; he 
that knoweth God heareth us; he that is not of God 
heareth not us." 1 John 4 : 4 — 6. 

Thus, my good friends, I have written you a little, 
and now begin to draw to a close with my letter; 
for we have little time for writing, since there are 
so many people coming and going. Openly I dare 
not write; so that I sometimes can scarcely write 
a line in solitude. Hence excuse me, in case there 
be any blunders. Thus, my dear friends, I have 
written you a little, because I felt prompted in my 
mind to do this, and could find no rest. 

Herewith I will commend you to the Lord, and 
to the word of his grace, which is able to build you 
up, and to give you an inheritance among all them 
which are sanctified . And remember me, your poor 
unworthy brother, in your prayers, that I may finish 
this to the praise of the Lord, and to your confir- 
mation ; so that my soul may find rest with the 
Lord; for I, in my insignificance and unworthiness, 
do not forget you here, where I also entreat the 
Lord . Furthermore, I greet you all especially much 
with the salutation of our dear Lord "Jesus Christ 
when he, having been removed by wicked men from 
his disciples, for a little while, returned to them (as 



MARTYRS MIRROR. 



705 



they sat with doors closed) and said : ' ' Peace be 
unto you all." John 20 : 19. Thus I also say: Have 
peace with one another, and the Lord will be with 
you. 2 Cor. 13: 11. 



ANOTHER LETTER WHICH JAN THIELEMANS WROTE 
FROM PRISON. 

I wish you, my much beloved brethren and sisters 
in the Lord, and all those who shall see my letters, 
or hear them read, the grace of our Lord Jesus 
Christ and the communion of the Holy Ghost, for 
a friendly and worthy greeting. Accept it in love. 
Amen. 

After good and proper greetings, I undertake to 
write a little to you, my beloved, dear friends. I be- 
seech you all by the mercies of our dear Lord Jesus 
Christ, that you would all diligently take heed to 
yourselves* in all love, peace and truth, according 
to the words of the Gospel, while, dear children, 
you still have time from the Lord, through his great 
love shown you; since the time is so precious, for 
when it is past, and one has not taken good heed, 
it is lamented with sorrow. Hence Paul says: Let 
us take heed to ourselves, to provoke to love in 
good works, f Therefore let us be the least, mean- 
est, and lowliest, to bear all that is consistent with 
love and truth. For thus said Christ Jesus, the 
eternal truth, himself; when the disciples asked who 
should be the greatest among them, he took a child, 
and set it in the midst of them, and said: Except 
ye become as little children, ye shall not enter into 
the kingdom of heaven. Matt. 18:3. Hence we may 
well perceive from the words of Christ, that we are 
to be, and must be, a prepared people; or we are 
not what we think ourselves to be, or, for what peo- 
ple take us. 

Hence, my much beloved friends, we must ap- 
prove ourselves in all things as the ministers of 
God. Now, no more is required in them, than that 
they be found faithful; for God is not unrighteous 
to forget your love, and your good and kind works. 
1 Cor. 4: 1, 2; Heb. 6 : 10. Therefore be steadfast 
and immovable in the work of the Lord, always 
knowing that your labor is not in vain in the Lord; 
hoping by the grace of our Lord Jesus Christ, that 
it will yet be most richly rewarded to you, when 
he will say: Come, ye blessed, inherit the kingdom 
of my Father. 1 Cor. 15 : 58 ; Matt. 25 : 34. Then 
shall the righteous shine forth as the sun in the 
kingdom of their Father. Matt. 13:43. Then shall 
it be seen what difference there shall be between the 
righteous and the wicked, and between them that 
have served God, and them that have not served 
him. Mai. 3: 18. 

Therefore, my greatly beloved in the Lord, take 
diligent heed to yourselves. Rather suffer from an- 
other — even though it should be one friend from 
another — than that another should suffer from you. 



* The reader will observe that this rendering' of the passage 
alluded to here (Heb. 10 : 24), does not fully coincide with the one 
found in the English version of the Bible ; which may be attributed 
either to the author's having used an imperfect translation, or to 
an error on his part, in quoting said passage from memory. — Trans. 

t See preceding foot note. 

45 



Rather bear from another — even though it should 
be a friend — if it be consistent with the truth, than 
that a friend should suffer from you. Hence it is 
written: If thou come to serve the Lord, prepare 
thy soul for temptation. Sir. 2:1. For it will come 
very convenient even if one has put himself in the 
lowest place. 

Hence, beloved friends in the Lord, abide in that 
which you have heard from the beginning. If you 
abide in it, you shall continue in the Father, and 
in the Son. And this is his promise, even eternal 
life. 1 John 2 : 24, 25. What do we care for the 
world, or for what there is in it; for the world shall 
pass away, and the lust thereof; but he that doeth 
the will of God abideth forever. And it is certainly 
our chief concern to be saved; as Peter says, Acts 
15 : u : "We believe that through the grace of the 
Lord Jesus Christ we shall be saved." Even as he 
says also in another place : I have briefly written 
to you, by our brother Silvanus, namely, that this 
is the grace of God wherein ye now stand . There- 
fore hold that fast which you have, that no man 
take your crown. Rev. 3:11. If you overcome, 
you shall inherit all things. Hence add to your 
faith, virtue; to virtue, knowledge; to knowledge, 
temperance; to temperance, patience; to patience, 
godliness ; to godliness, brotherly kindness ; to 
brotherly kindness, charity. For if these things 
be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge 
of our Lord Jesus Christ. But he that lack-eth these 
things is blind, and cannot see afar off, and hath 
forgotten that he was purged from his old sins. 

Wherefore the rather, brethren, give diligence to 
make your calling and election sure: for. if ye do 
these things, ye shall never fall : for so an entrance 
shall be ministered unto you abundantly into the 
everlasting kingdom of our Lord and Savior Jesus 
Christ. 2 Pet. 1:5 — 11. Having therefore such 
great and glorious promises, dearly beloved, let us 
cleanse ourselves from all filthiness of the flesh and 
spirit, perfecting holiness. 2 Cor. 7:1. As John 
also testifies, saying: Let us purify ourselves from 
sin, even as he is pure. For whosoever committeth 
sin doeth wrong; for sin is wrong. Therefore came 
he into the world, that he might take away sin; for 
in him is no sin. Whosoever sinneth hath not seen 
him, neither known him. 1 John 3: 3 — 6. The same 
John further testifies, and says: "Ye are of God, 
little children, [and have overcome them :] because 
greater is he that is in you, than he that is in the 
world. They are of the world: therefore speak they 
of the world, and the world heareth them. We are 
of God: he that knoweth God heareth us; but he 
that knoweth not God heareth not us. Hereby 
know we the spirit of truth, and the spirit of error." 
1 John 4:4—6. With this Christ agrees, saying: 
"The world cannot hate you; but me it hateth, be- 
cause I testify of it, that the works thereof are evil." 
John 7:7. As he further says in another place: 
' ' Father, keep through thine own name those whom 
thou hast given me: thine they were, and thou gav- 
est them me. Not, Father, that thou shouldst take 
them out of the world, but that thou shouldst keep 
them from the evil." John 17:11. In another place 



706 



MARTYRS MIRROR. 



Christ says: "Every one that doeth evil hateth the 
light, neither cometh to the light, lest his deeds 
should be reproved." 3:20. 

Thus, my much beloved friends, while we are yet 
in this sad world, and the Lord still grants us time, 
we must take most diligent heed to the word of the 
Lord, and do our very best to follow the same; for 
thus Paul teaches us, saying: As many as walk ac- 
cording to this rule, peace be on them, and mercy. 
Gal. 6: 16. For thus we read in another place: This 
people doth not understand, neither lay they to 
heart, that the grace and mercy of God are over 
his chosen and over his saints; even as Moses says, 
that his mercy is shown to thousands of them that 
love him, and keep his commandments. Ex. 20:6. 
True, there are many in the world, who say that 
they love the Lord; but they do not show it by 
their works, for their works show well enough 
whom they love; for Christ says: He that loveth 
me will keep my word, or obey my commandments, 
These are they who can stand before him; for thus 
also says Christ: He that hath my commandments, 
and keepeth them, he it is that loveth me. John 
14:21. But he that does not keep his command- 
ments, does also not love him ; for John in his epis- 
tle declares: "This is the love of God, that we keep 
his commandments : and his commandments are 
not grievous. For whatsoever is born of God over- 
cometh the world: and this is the victory that over- 
cometh the world, even our faith. Who is he that 
overcometh the world, but he that believeth that 
Jesus Christ is the Son of God." 1 John 5:3 — 5. 
Therefore "love not the world, neither the things 
that are in the world. If any man love the world, 
the love of the Father is not in him. For all that is 
in the world, namely, the lust of the flesh, and the 
lust of the eyes and the pride of life, is not of the 
Father, but is of the world. And the world passeth 
away, and the lust thereof: but he that doeth the 
will of God abideth forever." 1 John 2:15 — 17. 
Hence, my much beloved friends, be not conformed 
to this world: but be ye transformed by the renew- 
ing of your mind, that ye may prove what is that 
good and acceptable will of God. Rom. 12:2. Even 
as Paul says also in another place: Grace be to you, 
and peace, from God the Father, and from our Lord 
Jesus Christ, who gave himself for our sins, that he 
might deliver us from this present evil world. Gala- 
tians 1 : 3, 4. Thus, my dear friends, this grace has 
been given you, namely, that you have tasted that 
the Lord is gracious, to whom you are come as 
unto a living stone, which was disallowed of men, 
but before God was chosen and precious. There- 
fore, be ye built up a spiritual house, and a holy 
priesthood, to offer up spiritual sacrifices, accepta- 
ble to God through our Lord Jesus Christ; that you 
may lift up holy hands to the Lord, without strife 
and discord (1 Tim. 2:8), and make intercession 
and give thanks for all men; and the Lord of peace 
shall be with you. 2 Cor. 13:11. 

But if God be with you, who shall be against 
you, who spared not his own Son, but delivered 
him up for us all ? Who shall lay anything to the 
charge of his elect? It is God that justifieth them. 
Who shall condemn them ? It is Christ that died 



and is risen again, who is even at the right hand of 
God, and also maketh intercession for us. Hence 
Paul says : Who shall be able to separate us from 
the love of God? tribulation, or persecution, or 
death, etc. Rom. 8:31. 

Thus, my much beloved brethren and sisters in 
the Lord, I will shorten my simple letter which I 
have written in bonds, in which we daily look for 
the redemption of our bodies. Hence receive this 
letter kindly, and think of what has in times past 
proceeded forth from my unworthy lips (not I, but 
the grace of God through me, 1 Cor. 15: 10). 

Herewith I bid you an eternal, Christian adieu, 
and expect you all in the second resurrection, that 
we may meet him in the air, and ever be with 
the Lord. Comfort one another with these words. 
1 Thess. 4: 17, 18. Once more I bid you adieu, my 
dear friends. Herewith I commend you to the Lord, 
and to the word of his grace, which is able to build 
you up, and to give you an inheritance among all 
them which are sanctified. Amen. Acts 20:32. 

Written in bonds, by me, Jan Thielemans, 

Your weak brother in Christ. 



HEVNDRICK ARENTS, A. D. 1568. 

Among many other true believers baptized ac- 
cording to the command of Christ, who were every- 
where persecuted, expelled and put to death, also 
one Heyndrick Arents of Briel, about the year 1568, 
fell into the hands of these persecutors. The circum- 
stances that led to his imprisonment were as follows: 
A vessel having cast anchor in the roadstead off Briel 
on account of a leak which it had sprung, and said 
Heyndrick Arents being a ship-carpenter in Briel, 
those of the vessel requested him to calk the craft. " 
While he was thus with them, the Lords of Rotter- 
dam learned that said vessel was a pirate, and sent 
thither a detachment of soldiers. These captured 
the vessel and conducted said Heyndrick Arents 
and the pirates to Delft as prisoners. And as those 
of Delft refused to take them in, they were forthwith 
taken to Rotterdam, where they, on accoifnt of 
their misdeeds, were soon sentenced to be hanged. 
When Heyndrick Arents perceived this, he asked: 
Whether he had come into a city of justice, or of 
violence — why they wanted to condemn the inno- 
cent with the guilty ? and said that he had not been 
apprehended on account of any crime. If they 
would inquire concerning him and his faith, they 
would find it to be 'so. Sus. 53; Ex. 23:7; 1 Peter 

4:15- 

Hearing this, the Governor asked : What does he 
say? what sort of a heretic is this? if he is one of 
the Anabaptists he shall not be hanged, but burned. 
Thus, he was examined concerning his faith, and 
freely confessed that he had been baptized upon his 
faith, according to the command of Christ; and, on 
the other hand, rejected usurping infant baptism and 
all papal errors, but confessed the ordinances of 
Christ and his apostles (which were observed by him 
and his fellow believers. ) Thereupon they sentenced 
him, and, after an imprisonment of two weeks, he 



MARTYRS MIRROR. 



707 



was burnt at said place, in great constancy, and 
confirming the faith of the truth with his death and 
blood. 



CLAUDINE LE VETTRE, AND WITH HER A 
BROTHER, A. D. 1568. 

Meenen is a beautiful little town in Flanders, 
three leagues from Rijssel, on the road to Bruges, 
built on the edge of the Leye. In this town there 
lived a godfearing man, Piersom des Muliers, with 
his wife, Claudine le Vettre, who through the 
preaching of Leenaert Bouwens, and by reading 
and studying the word of God, were turned from 
papal idolatry. Learning of this, Titelmannus, Dean 
of Ronse, and inquisitor of the faith, came thither 
with bailiffs, thinking to apprehend the aforesaid 
Piersom in his house. But a pious man of the 
council of Meenen had warned Piersom to flee from 
the inquisitor, which he did, betaking himself into 
a certain piece of woods not far from his house. But 
his wife Claudine being engaged with her four little 
children (one of whom is still living), tarried a little 
too long, and had just left the house, with a child 
on the arm, when the bailiffs entered, who tumultu- 
ously asked the children and the neighbors where 
the husband was; and when they could not learn it 
they prepared to leave. Perceiving this, one of the 
neighbors, kindled with an evil and perverse zeal, 
said : " Men, there goes the wife with a child on her 
arm. ' ' They therefore forthwith caught her, and de- 
livered her into the hands of the aforesaid inquisitor. 
This happened in the year 1567, a tew months be- 
fore the Duke of Alva's arrival in the Netherlands. 
She was taken from Meenen to Ypres, where many 
lay in prison for the faith, that is, because they could 
not understand that there was another Mediator 
and Savior than Jesus Christ alone, who was offered 
up for our sins on the tree of the cross (1 Tim. 2:5; 
Rom. 4:25); and could not believe that God had 
any pleasure in images of wood and stone, or silver 
and gold, but believed rather that such worship was 
prohibited in the word of God (Ex. 20:4; Deuter- 
onomy 4:16.) And because they also did not 
believe that dead men can hear our prayers and 
help us; but much rather that we are to call upon 
no one but God alone, who alone is the discerner of 
our hearts and thoughts, and knows what we shall 
pray for, even before we have poured out our prayer; 
who exclaimed with a loud voice : "Come unto me, 
all ye that labor and are heavy laden, and I will give 
you rest, etc. ; to whom all the prophets and apostles 
point us, and not to one of the departed saints." 
Matt. 4:10; Rev. 2:13; Heb. 4:12; Matt. 6:8; 
Rom. 8:26; Matt. 11:28; Acts 10:43; 4:12; Jere- 
miah 23:5; 33:15. 

All who held such faith were by Titelmannus de- 
clared heretics, and delivered to the secular authori- 
ties, to be dealt with according to the decrees, 
namely, the men to be burnt alive, and the women 
to be buried alive. This severe death greatly terri- 
fied some, so that many apostatized, in order to 
save their lives. For at one time a large number 
broke out of prison and escaped, so that Claudine 



also could have made her escape, but she would not 
leave her child; so also a pious brother, who re- 
mained with her in prison unto the end, and would 
not leave her, dying with her for the truth, at said 
place. But Claudine did not apostatize, notwith- 
standing manifold assaults, continuing one year, but 
remained steadfast in the faith, refuting, from the 
word of God, all that the priests and monks were 
able to bring forward against her, as appeared from 
divers letters which she wrote to her husband from 
prison.* Finally, when they could not prevail upon 
her, they endeavored to move her by her maternal 
love for her infant, which hitherto had been nour- 
ished at its mother's breast in prison. The child 
therefore was taken from her and put out to a wet- 
nurse, which was the greatest affliction she suffered 
during her imprisonment, and on account of which 
she wept many a tear, constantly praying God for 
power and strength against such temptation and as- 
sault of the flesh, in order that she might not fall, 
even as many of her fellow believers fell in her 
presence. God Almighty heard her prayer, for the 
Duke of Alva, having in the meantime entered the 
country, and commanded to clear all prisons from 
heretics, she also was crowned with the crown of the 
godly, without Ypres, A. D. 1568 ; and with her a 
brother, who was also burnt for the truth, at said 
place. 

Her husband, Piersom, often said of his aforesaid 
wife that it was astonishing how well she was versed 
in the Scriptures. For whenever he could not find a 
passage, he would ask his wife Claudine, who would 
at once clearly indicate to him what he sought.* 

It is understood that the child which was taken 
fi'om her in prison was from that time on seen no 
more, without the father and the friends ever know- 
ing what became of it. * 

Piersom had formerly lived with his wife Claudine, 
in Bruges, where the same thing had happened to 
him, namely, that he with his wife escaped from 
the inquisitor, through the friendly warning of a 
councillor of the city. However he had to leave be- 
hind everything he had, as was also the case at 
Meenen. But the pious man of Meenen who had 
warned him, concealed Piersom' s books and part of 
his household goods, and saw that they were again 
taken to the place where the books belonged. But 
the bad neighbor, who had betrayed Claudine, fell 
into such detestation with the town's people that he 
had to leave the place, after the rabble of the town 
had demolished and ruined his shop, calling after 
him, Judas ! Judas, the traitor ! 

Meenen was at that time an open city, without 
walls and gates, and hence Titelmannus did not dare 
trust his prisoners there : it would have gone with 
them as it did in another small town of Flanders, 
where on a set day the peasants came in great num- 
bers, broke open the prison, and liberated about 
four hundred persons who had been imprisoned for 
the same cause. 



* Respecting said letters it has not been possible for us to obtain 
any of them. 

* Piersom was a teacher [minister] of the church of God called 



708 



MARTYRS MIRROR. 



The friends had Piersom's children baptized by 
the pastor of Meenen, as Margriete, the oldest of 
the children, who subsequently died, at the age ot 
sixteen, in Calais, was wont to relate. 

The remainder were three sons, named Pieter, 
Nicolaes and Jan, the last mentioned being the in- 
fant which was nourished at the mother's breasts in 
prison. Pieter died during his mother's imprison- 
ment. 

Piersom subsequently married a woman by the 
name of Peronne Hennebo, who died at Leyden, 
A. D. 1589, leaving two daughters, Maria and 
Martha, both born at Hoorn. This Martha was the 
wife of Doctor Dirk Volkertsz Velius, who wrote 
the Chronicles of Hoorn, and the mother of Pieter 
Velius of Hoorn. 

Piersom's third wife was Habeau de la Motte, 
mother of Margriete des Muliers, who resided at 
Gonda. 

Piersom fell asleep in the Lord in Leyden, in 
the year 1591, leaving a son by his first wife Clau- 
dine, two daughters by his second wife Peronne, 
and a daughter by his last wife, as already said. 

Claudine was beautiful of person, and a good 
singer, so that she moved the bystanders by her 
singing. Especially on the last day of her life, 
people stood before the prison, to hear her sing 
with a joyful heart, when death was announced to 
her. One who related it to me had heard her sing 
with a clear, strong voice the 27th psalm of David : 

Le Seigneur est la clarte qui m'addresse. 

And the people firmly believed that if they had 
not gagged her when they brought her to the place 
of execution, she would have departed life singing 
and praising God. 

This account we received from D. N. M. , the son 
of Piersom and Claudine, by the help of D. D. V., 
Claudine' s brother-in-law. 



FURTHER ACCOUNT OF THE AFORESAID CLAUDINE 
LE VETTRE. 

The descendants of Piersom, the husband of 
Claudine le Vettre, claimed to have received, by 
way of tradition, that this Piersom at the time of 
the imprisonment of his aforementioned wife betook 
himself to a miller who lived in or near his mill, 
which stood close under the walls of Ypres, in order 
to be able there daily to get tidings from his beloved 
wife, which, gleaned from street rumors, were 
brought to him by the miller's wife, as often as she 
returned from town, though without knowing that 
it was his wife, or that he was an Anabaptist. 

She judged Claudine not to be in her right mind, 
because she had allowed herself to be rebaptized, 
and let so many sufferings be inflicted upon her on 
this account, and would rather die, than do what 
the priests said. This every time pierced Piersom's 
heart like a dagger, and often compelled him to step 
aside to give vent to the deep feelings of his heart. 

The day when Claudine was to be offered up, the 
miller's wife, desirous of seeing her being executed, 



asked Piersom whether he did not wish to go along 
and behold the scene, which he declined, requesting 
her kindly to pay strict attention to everything, in 
order to give him an account of it afterwards. When 
she returned home she related to Piersom how val- 
iantly and undauntedly Claudine went to death, 
what she said, and how she conducted herself; 
everything, however, with the idea, that Claudine 
had not acted rationally. Thereupon Piersom, 
having warmed up, took heart and discovered 
himself to the miller and his wife, saying that he 
was of the same belief, and that the one put to death 
was his beloved and very rational wife, and upon 
what foundations of truth they founded their doc- 
trine and life. This so deeply affected the miller 
and his wife, that they also resolved to amend their 
life. They were baptized upon their faith, and 
shortly after sealed the truth with their blood. 



PIETER PIETERS BECKJEN, BURNT ALIVE AT AM- 
STERDAM, FOR THE TESTIMONY OF JESUS CHRIST, 
ON THE 26TH DAY OF FEBRUARY, A. D. 1569. 

The dreadful murdering, burning and killing of 
the innocent and upright followers of Jesus Christ 
were not sufficient at this time to deter from the 
true confession and practice of the Christian faith a 
certain pious brother and faithful witness of the 
Lord, named Pieter Peters Beckjen, by trade a 
boatman on the Amstel, and so zealous, that at 
divers times he gathered the little flock of the op- 
pressed pious who lived about Amsterdam, into his 
boat, in order to edify one another with the word of 
God, and to strengthen one another in the accepted 
faith. 

And when it came to pass that his dear wife bore 
him a child, he, from Christian carefulness, took 
said infant with him to a place where it might be 
secure from the superstition of the papists, and from 
being baptized. 

In short, he manifested his zeal in every respect, 
notwithstanding the cruelty of the rulers of dark- 
ness, and this with a sincere and good intention, till 
finally he was, on that account, denounced to the 
magistrates of the city of Amsterdam, apprehended, 
dreadfully tortured, and, at last, when he would not 
apostatize, sentenced to death, and burnt alive, as 
appears from the sentence, which, for confirmation 
of said matter, was faithfully and correctly sent to us 
from the hands of the Secretary there. In it can be 
seen, on the one hand, the steadfast confession of 
this martyr, and on the other hand, how awfully 
the rulers of darkness misinterpreted the same, and 
construed it to an evil, shameful and terrible end. 



SENTENCE OF DEATH OF PIETER PIETERS 
BECKJEN. 

Whereas Pieter Pieters, alias Beckjen, boatman, 
prisoner, unmindful of his soul and salvation, and of 
the obedience which he owed to the Lord God, and 
to His Imperial Majesty, forsaking our mother, the 



MARTYRS MIRROR. 



709 



holy church, and this from the time that he attained 
to understanding, even until now, has refused to go 
to the holy, worthy sacrament, despising and disre- 
garding the same, and has in twenty years been to 
confession only once, contrary to the ordinance of 
our mother, the holy church, and, moreover, has 
attended the reprobated and prohibited assemblies, 
or conventicles, of the Mennonists, etc., and has 
himself, in his own boat, twice held conventicles of 
the aforesaid Mennonists, in which abominable and 
reprobated sect he so obstinately persists, that still 
recently before his apprehension, his wife lying in 
childbed, he took said child and conveyed it away, 
not willing to tolerate or permit that said child 
should be baptized according to the ceremonies of 
the ancient Roman Catholic and Apostolical church; 
in which he is still captive, persisting therein, and 
not willing to return to our mother, the holy 
church, notwithstanding he has at divers times, by 
various ecclesiastical persons, and also by the alder- 
men of this city, been admonished and urged to re- 
turn and to leave this accursed sect, — all of which 
are crimes against the divine and the secular majesty, 
as said before, which disturb the peace and the com- 
mon weal, and which ought therefore, for an exam- 
ple to others, not to go unpunished ; therefore, my 
lords of the court, having seen the demand of my 
lord the bailiff, also his information, the confession 
of the prisoner, together with the poor defense of 
said prisoner, and having duly considered all, have 
condemned the aforesaid prisoner, as they by these 
presents do condemn him, to be executed with fire, 
according to the decrees of His Majesty; and declare 
his entire property confiscated for the benefit of His 
Majesty aforesaid, without prejudice to the privileges 
and all other interests of this city. 

Done in court this 26th of February, A. D. 1569, 
in the presence of all the judges, by the advice of all 
the burgomasters. 

How said person was condemned to the rack, arid 
when this happened. 

He was condemned to the torture, the 17th of 
January, A. D. 1569, and examined and threat- 
ened with torture on the same day, and in the 
same place, as appears from the records of the 
confession. 

Thus extracted from the book of criminal sen- 
tences, preserved in the archives of the city of 
Amsterdam. N. N. 



LAUWERENS VERKAMER, A. D. 1 569, 

In the year 1569 there was apprehended in 's 
Hertogenbosch, in Brabant, a pious follower of 
Christ, named Lauwerens Verkamer, for the single 
reason that he could not follow the Romish priests 
and monks in their self-invented idolatry, but sepa- 
rated therefrom, and united with the true members 
of our Lord Jesus, seeking to observe and practice 
with them in true obedience, his holy command- 
ments . For this reason he was persecuted in a very 
hostile manner by the papistical and anti- Christ- 



minded, so that he, with many others, in the begin- 
ning of January, left Antwerp, with the intention of 
taking up residence at Nimeguen, But though the 
rest went to Holland, he, while on the journey to 
Nimeguen, was apprehended by the sheriff of 's 
Hertogenbosch, and brought to that place a pris- 
oner on the 5th of January, and suffered very severe 
and tyrannical imprisonment, none of his good 
friends being allowed to visit him, nor might he 
indicate by letter his distress and severe imprison- 
ment to any one — thus unmercifully and malig- 
nantly was he kept. For as he was a man of distin- 
guished family and large means, and had with him 
many books of his temporal affairs, these blood- 
thirsty men could ascertain his circumstances, which 
tended to aggravate his situation. But his firm un- 
wavering steadfastness in the true saving faith was 
manifested in him; for in the year 1569, about the 
end of June, he was burnt by the enemies of the 
truth, in great constancy, and sealed the faith of the 
eternal truth with his death and blood, and put off 
this mortal clothing of the flesh in true obedience, 
for which, at the last day, he shall be clothed by 
the true Bridegroom Christ Jesus with the immortal 
clothing, and be rewarded with the crown of eternal 
glory. 2 Esdr. 2:45; 1 Cor. 15:58; 2 Tim. 4:8. 



SIJNTGEN VERCOILGEN, A. D. 1 569. 

As in the time of Ishmael and Isaac, he that was 
born after the flesh persecuted him that was born 
after the Spirit (Gal. 4:29), so it still goes in these 
latter days. For the ministers of the Roman anti- 
christ imprisoned at Kortrijck, in Flanders, a god- 
fearing lamb of Christ named Sijntgen Vercoilgen, 
the mother of Jan Vercoilgen, and after many 
temptations, she was put to death at said place, in 
great steadfastness, for the testimony of Jesus, in the 
year 1569, on the 9th of March, having put off her 
womanly weakness, and in place of it, by the grace 
of God, received through the illumination of the 
Holy Spirit in her heart a manly courage; and tes- 
tified and sealed the belief of the truth with her 
death, and blood, as a memorable example to all 
followers of Christ. 



LIPPIJNTGEN STAYERTS, A. D. 1 569. 

In the year 1569 there was put to death, at Ghent, 
in Flanders, by the maintainers of the Roman anti- 
christ, for the genuine truth and the practice of it, 
a woman by the name of Lippijntgen Stayerts, the 
wife of Pieter Stayerts, about St. Peter's day, not on 
account of any crime, but only for the sure truth, as 
she had renounced the world and all its false, inven- 
ted lies, and submitted herself to the prince of truth, 
Christ Jesus, hearkening with obedient ears to the 
blessed voice of truth, and shunning all strangers 
contrary to it, wherefore she shall also, with all the 
obedient sheep that have heard and followed this 
voice, at the revelation of his glory, hear the words: 
Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the beginning. Matthew 
25:34- 



710 



MARTYRS MIRROR. 




DIRK WIUvEMS SAVING HIS CAPTOR'S LIFE. 



MAERTEN PIETERS AND GRIETGEN JANS, A. D. 1 569. 

In the year 1569, the 25th of June, there was put 
to death for the testimony of the truth, in Bnel, 
reckoned to Holland, on the Maese, Maerten Pie- 
ters of Maesland, a village situated near Delft in 
Holland and with him Grietgen Jans, wife of Adri- 
aen Heynsen, a weaver of Swartewael. Maerten 
Pieters was beheaded with the sword, and Grietgen 
Jans was burnt at the stake, in the town, whereupon 
their dead bodies were taken down, and conveyed 
out of the town, to the place of execution, called the 
Nieuwe Noordt. Here Maerten Pieters was laid 
upon a wheel, and his head upon a stake. And 
Grietgen Jans was again tied to a stake, and thus 
given for food to the fowls of the heaven. Ps. 79:2. 
And all this they suffered for the testimony of the 
truth, were in no manner charged with any evil 
works, but accused simply on account of having 
united with those called Mennists, and having, ac- 
cording to the doctrine of Christ, been baptized 
upon their faith, seeking thus to please their Cre- 
ator, according to all their ability. Therefore they 
have a firm and sure promise from God: that all 
who have been put to death by men, for the testi- 
mony of Jesus, shall receive again in great glory at 
the resurrection of the dead these their members, 
which are here sown in dishonor, being made like 
unto the glorious body of Christ, and shall live with, 



him in unspeakable joy forever and ever. 2 Macca- 
bees 7:11; Philip. 3:21; 1 Cor. 2:9. 

This account of the sacrifice of these pious wit- 
nesses of God is taken from the book of criminal 
sentences of the town ofBriel, commenced on Ba- 
mis,* in the year 1564, and now, the 3d of June 
16 1 6, extracted from it by the clerk of said town. 



DIRK WILLDMS, A. D. 1569, 

In the year 1569 a pious, faithful brother and fol- 
lower of Jesus Christ, named Dirk Willems, was ap- 
prehended at Asperen, in Holland, and had to en- 
dure severe tyranny from the papists. But as he 
had founded his faith not upon the drifting sand of 
human commandments, but upon the firm founda- 
tion stone, Christ Jesus, he, notwithstanding, all 
evil winds of human doctrine, and heavy show- 
ers of tyrannical and severe persecution, remained 
immovable and steadfast unto the end; wherefore, 
when the chief Shepherd shall appear in the clouds 
of heaven and gather together his elect from all the 
ends of the earth, he shall also through grace hear 
the words: "Well done, good and faithful servant; 
thou hast been faithful over a few things, I will make 
thee ruler over many things; enter thou into the joy 
of thy Lord." 1 Pet. 5:4; Matt. 24:31; 25:23. 



Perhaps St. Bartholomew's day.— TiWNS. 



MARTYRS MIRROR. 



711 



Concerning his apprehension, it is stated by trust- 
worthy persons, that when he fled he was hotly 
pursued by a thief-catcher, and as there had been 
some frost, said Dirk Willems ran before over the 
ice, getting across with considerable peril. The 
thief-catcher following him broke through, when 
Dirk Willems, perceiving that the former was in 
danger of his life, quickly returned and aided him 
in getting out, and thus saved his life. The thief- 
catcher wanted to let him go, but the burgomaster, 
very sternly called to him to consider his oath, and 
thus he was again seized by the thief- catcher, and, 
at said place, after severe imprisonment and great 
trials proceeding from the deceitful papists, put to 
death at a lingering fire by these bloodthirsty, rav- 
ening wolves, enduring it with great steadfastness, 
and confirming the genuine faith of the truth with 
his death and blood, as an instructive example to all 
pious Christians of this time, and to the everlasting 
disgrace of the tyrannous papists. 

Note. — In this connection, it is related as true 
from the trustworthy memoirs of those who were 
present at the death of this pious witness of Jesus 
Christ, that the place where this offering occurred 
was without Asperen, on the side of Leerdam, and 
that, a strong east wind blowing that day, the 
kindled fire was much driven away from the upper 
part of his body, as he stood at the stake; in conse- 
quence of which this good man suffered a lingering 
death, insomuch that in the town of Leerdam, 
towards which the wind was blowing, he was heard 
to exclaim over seventy times: "O my Lord; my 
God," etc., for which cause the judge or bailiff, who 
was present on horseback, filled with sorrow and 
regret at the man's sufferings, wheeled about his 
horse, turning his back toward the place of execu- 
tion, and said to the executioner; "Dispatch the 
man with a quick death." But how or in what 
manner the executioner then dealt with this pious 
witness of Jesus, I have not been able to learn, ex- 
cept only, that his life was consumed by the fire, 
and that he passed through the conflict with great 
steadfastness, having commended his soul into the 
hands of God. 

As we have come into possession of the sentence 
which these rulers of darkness passed upon this 
friend of God, we have deemed it well, to add it 
here for the benefit of the readers, in order that 
reading the same, they may be able to perceive the 
truth of this matter. 

Copy. — Whereas, Dirk Willems, born at Asp- 
eren, at present a prisoner, has, without torture and 
iron bonds (or otherwise) before the bailiff and us 
judges, confessed, that at the age of fifteen, eighteen 
or twenty years, he was rebaptized in Rotterdam, 
at the house of one Pieter Willems, and that he, 
further, in Asperen, at his house, at divers hours, 
harbored and admitted secret conventicles and pro- 
hibited doctrines, and that he also has permitted 
several persons to be rebaptized in his aforesaid 
house; all of which is contrary to our holy Christian 
faith, and to the decrees of His Royal Majesty, and 
ought not to be tolerated, but severely punished, 
for an example to others; therefore, we ihe afore- 
said judges, having, with mature deliberation of 



council, examined and considered all that was to be 
considered in this matter, have condemned and do 
condemn by these presents in the name, and in the 
behalf, of His Royal Majesty, as Count of Holland, 
the aforesaid Dirk Willems, prisoner, persisting ob- 
stinately in his opinion, that he shall be executed 
with fire, until death ensues; and declare all his 
property confiscated, for the benefit of His Royal 
Majesty. So done this 16th of May, in presence 
of the Judges, Cornelis Goverts, Jan van Stege Jans, 
Adriaen Gerritts, Adriaen Jans, Lucas Rutgers, Jan 
Jans, and Jan Roelofs, A. D- 1569. 

Extracted from the records of the town of Asp- 
eren, and after collation this copy was found to 
agree [with the original], the 15th of October 1606. 
Acknowledged by me, the town clerk of Asperen. 
t' sheerenbergh. 



HENDRICK ALEWIJNS, HANS MARIJNS VAN OOSTEN, 
AND GERRIT DUYNHERDER, A. D. 1569. 

In the year 1569 there were imprisoned for the 
testimony of Jesus, at Middleburgh, in Zealand, 
the following pious sheep and followers of Christ: 
Hendrick Alewijns, a purse-maker by trade, and 
Hans Marijns van Oosten, with Gerrit Duynherder. 
These suffered from the ministers of antichrist mani- 
fold assaults, and threats and tortures terrible to the 
flesh, all of which they, through faith and the power 
of God (which was in them) patiently and valiantly 
resisted. And after they had suffered all this for 
Christ's sake, they were together burnt alive at said 
place, on the 9th of February 1569, confirming the 
belief of the ever-abiding truth with their death and 
blood, and now serve as a beacon to all true be- 
lievers, that they may follow their unfeigned faith. 
Phil. 3: 17. 

The Hendrick Alewijns mentioned here was in 
his time a very zealous follower of Christ, and was 
elected and chosen by the brethren to serve the 
church of God with the word of the holy Gospel, 
in which he was very diligent, and, though young 
in the service, he exceedingly abounded and in- 
creased in the work of God. 2 Cor. 8:19; Luke 
1:2; 1 Tim. 4: 15. And though he had neither 
silver nor gold, nor temporal means, yet his hands 
gained him and his wife and children a livelihood, 
and he sought to minister to the flock of Christ not 
for the milk and wool, but this hero followed the 
good, true and faithful Shepherd Jesus, and wil- 
lingly, of a ready mind, ministered to the work of 
God, wherefore, at the appearance of the chief Shep- 
herd, he shall receive the imperishable crown of 
honor. Acts 3:6; 20:34; Matt. 10:16; Ezek. 34:3; 
1 Pet. 5 : 2, 4. 

During the time of his imprisonment he also did 
not forget his brethren and sisters, but wrote beauti- 
ful letters, descriptions and hymns, worthy of being 
read, to them, as also to his three little orphans; 
some of which have previously already appeared 
in print. We pray the reader attentively to read 
those adduced here, the first of which was sent to 
the beloved children of God in Zealand, and reads 
as follows: 



712 



MARTYRS MIRROR. 



An epistle from Hendrick Alewijns, sent to the be- 

■ loved children of God in Zealand, written in his 

prison at Middleburgh, where he steadfastly 

testified to the truth of God with his death, 

on the gth of February, A. D. 7569. * 

A most Christian greeting and salutation in the 
Lord! Hendrick Alewijns, unworthy, a weak brother 
and simple companion in the faith in God, a par- 
taker of his sufferings, also of patience, and of the 
hope of eternal life, with all the saints, all through 
the grace of God, unmerited. Grace, peace, the 
mercy of God, salvation, prosperity, and everything 
good from above, through Christ Jesus, constantly 
to be kept stirred up, and the ardent impelling of 
the Holy Spirit, even unto the blessed end, these 
things I wish all my beloved friends, brethren, 
sisters, and companions, from God the Father, 
through Jesus Christ our dear Lord, Redeemer and 
Savior. Amen. This I send as a greeting, in a good 
intention, from the very depths of my love, to you, 
as my special acquaintances and friends, to exhort 
and stir up one another to good devotion, while 
absent, yet in one hope of the kingdom and glory 
of God, though I am now confined at a distance 
from you. 

My very kind, especially peaceable and ever well- 
meaning friends, seeing before me my departure 
from this life, and having time to write, I gladly 
turn to your love for a little while, to give you in- 
telligence and glad tidings, which, I presume, is 
according to your wish and desire. Behold, be it 
known to you all, that I, your friend, am still pros- 
pering in the Lord, in both respects, that is, in body 
and soul, in the unchanging determination, to en- 
deavor with a good resolution, to keep body and 
soul surrendered to and in God, pleasing to you 
to hear, and to my salvation. May God grant this 
to the blessed end of my faith, O dear Lord. Amen. 

Further, the cause of my writing to you, and to 
your love, is also to ask you to help me pray in my 
behalf, for steadfastness in God's truth, and that 
I may live in his grace, and for God's faithful assist- 
ance towards me. I inform you that I am of very 
good cheer in my imprisonment, tribulation, sor- 
row, reproach, and suffering for righteousness' sake; 
and also I have, with all the saints, in my tribu- 
lation, a bright prospect, the hope and consolation 
of the Spirit, and the rich promises of God to suc- 
cor us in this present time, who also assures us of 
eternal life hereafter, of which so abundantly men- 
tion is made in the Scriptures. 

In the first place, I know, consider, and firmly 
believe with many saints, according to the abundant 
testimony of the Scriptures, that God is faithful in 
keeping his promises. Read Deut. 32:4; Numbers 
23: 19; 1 Cor. 10:13; 1 Thess. 5:24; 2 Tim. 2:13. 
He will not suffer us to be tempted above that we 
are able to bear, but will with the temptation also 
make a way to escape. He does not leave his chil- 
dren comfortless. He will with his Spirit defend us 
before kings and princes, as much as will be needful 
at the time. He will, and knows how to, deliver 
the godly out of temptation . He says: "I will never 



leave thee, nor forsake thee. ' ' Therefore I will trust 
in the Lord, and not fear what man shall do unto 
me. Heb. 13 : 5, 6. What can flesh do? says Paul. 

Again : If God be with us, who can be against 
us? and God is with us, if we are with him, mark. 
Romans 8:31; 2 Chron. 15:2. Again: We are 
troubled on every side, yet not distressed; we are 
perplexed, but not in despair; persecuted, but not 
forsaken; cast down, but not destroyed. 

Again: Thanks be unto God, which always caus- 
eth us to triumph in Christ Jesus. 2 Cor. 2 : 14. 
Again : Whatsoever is born of God overcometh the 
world. 1 John 5 : 4. For which cause we faint not 
(because of God's consolation) ; but though our 
outward man perish, yet the inward man is re- 
newed day by day. 2 Cor. 4 : 16. Again: I can do 
all things through Christ which strengtheneth me. 
Philip. 4: 13. O how blessed is the man that en- 
dureth temptation: for when he is tried, he shall 
receive the crown of life, which God has promised 
to them (he says, to them) that love him. James 
1:12. 

And since God is so faithful in all his promises, 
as said, we press straight on with righteousness, as 
though we beheld God, and saw no adversaries ; 
as though we saw no decree, fire, water, or sword. 
For who is he that will harm us, if we be followers 
of that which is good? as Peter assures us. 1 Peter 
3:13. Also Paul says: Who shall separate us from 
the love of God? etc. Rom. 8 : 35. Who will pluck 
our Shepherd's sheep out of his hand? No one. 
John 10 : 28. But one can and may indeed himself 
stray out of his hand. Again it is written: No evil 
shall happen to him that feareth God; for when he 
is tempted, he shall be delivered again. Mark, John 
says: There is no fear in love (1 John 4: 18); under- 
stand, such fear as departs from the way of recti- 
tude. Yea, such fearless ones run through patience 
(mark, through), not out of, but into, the conflict 
that is set before us, and look not at the dreadful 
tyranny, but unto Jesus, the Captain, the Author 
and Finisher of our faith. Heb. 12:2. 

And these comforting promises of God, here 
partly mentioned and touched upon, behold, speak, 
and treat chiefly only of God's keeping, assisting 
and strengthening us, in this time, and in the 
sufferings of this present time. 

But, friends, how much greater and more valuable 
must be the consolation, reward, and the crown 
of eternal life, of which so much is said in other 
places, of God's eternal life, kingdom and glory, 
which are promised to those that overcome and 
patiently endure, as will here in part follow. 

In the first place, observe in the Book of Wisdom, 
concerning the day of judgment, and the glory 
of God's elect : Then shall the righteous man stand 
in great boldness before the face of such as have 
afflicted him, and made no account of his labors. 
Wis. 5:1. Again : The righteous live for evermore; 
their reward also is with the Lord, and the care 
of them is with the Most High. Therefore shall they 
receive a glorious kingdom, and a beautiful crown 
from the Lord's hand. Verses 15, 16. Mark well, 
an eternal reward. Again : The souls of the right- 
eous are in the hand of God, and the torment of 



MARTYRS MIRROR. 



713 



death shall not touch them. In the sight of the 
unwise they seem to die, and their departure and 
going from us are taken for destruction ; but they 
are in peace. For though they have much suffering 
(he says, much suffering) in the sight of men, yet is 
their hope full of immortality, and having been 
a little chastised, they shall be greatly rewarded ; 
for God proves them, and finds them worthy for 
himself. Wis. 3:1 — 5. Yea, here they shall suffer 
strait things, but hope for the wide: but they that 
have lived wickedly, and yet have suffered the strait 
things, shall not see the wide, alas, no. 2 Esdr. 7: 18. 
Again, 2 Mace. 7 : 36 : My brethren, who now have 
suffered themselves to be martyred for a short 
time, now wait for everlasting life, according to 
God's promise (he says, everlasting life according 
to God's promise). Again, also the promises of our 
Lord Jesus Christ himself: That all who have fol- 
lowed him in the regeneration (he says, in the 
regeneration) and have forsaken everything dear to 
them, house, home, wife, children, etc., and their 
own life, shall receive a hundred fold in this time, 
and hereafter everlasting life; and shall also sit with 
him upon thrones, and help judge the twelve tribes 
of Israel. Matt. 19:28. 

Again: Blessed are ye that weep now: for ye 
shall laugh. Blessed are ye, when men shall hate 
you, and when they shall separate you from their 
company, and shall reproach you, and cast out 
your name as evil, for the Son of man's sake. 
Rejoice ye in that day, and leap for joy: for, be- 
hold, your reward is great in heaven (he says, in 
heaven). Luke 6: 21. Mark, heavenly consolation. 
Again, Paul says : ' ' Blessed be God, even the Fa- 
ther of our Lord Jesus Christ, "the Father of mercies, 
and the God of all comfort ; who comforteth us in 
all our tribulation, that we may be able to comfort 
them which are in any trouble, by the comfort 
wherewith we ourselves are comforted of God. For 
as the sufferings of Christ abound in us, so our con- 
solation also aboundeth by Christ." 2 Cor. 1 =3 — 5. 
Again : He that soweth to the Spirit shall of the 
Spirit reap life and peace. O friends, let us there- 
fore not be weary in well-doing ; for in due season 
we shall reap without ceasing (he says, without 
ceasing). Gal. 6 : 8, 9. O friends, let this claim 
your joyful consideration and attention. Now no 
chastening for the present seemeth to be joyous, 
but grievous : nevertheless, afterward (he says, af- 
terward) it yieldeth the peaceable fruit of righteous- 
ness unto them (he says, them) which are exercised 
thereby. Heb. 12:11. Again, in Paul we further 
find : It is a faithful saying (he says, a faithful say- 
ing): For if we be dead with him, we shall also live 
with him : if we suffer, we shall also reign with him ; 
if we deny him, he also will deny us. 2 Timothy 
fin, 12. 

Again, in Peter, also we read : Beloved, think it 
not strange concerning the fiery trial which is to 
try you, as though some strange thing happened 
unto you (he says, as though some strange thing 
happened unto you): but be partakers of Christ's 
sufferings, that, when he shall be revealed, ye may 
be glad also with exceeding joy . 1 Pet. 4: 12, 13. 



Behold, such and similar beautiful promises, and 
heavenly consolations for the hereafter, yea, such in 
great abundance, make tribulation sweet, precious 
and light. For our light affliction, which is but for 
a moment, worketh for us a far more exceeding 
and eternal weight of glory ; while we look not at 
the things which are seen, but at the things which 
are not seen ; which are nevertheless true. 2 Corin- 
thians 4:17. Hence it is impossible for these to 
be plucked out of the hand of our Shepherd. Yea, 
God is faithful, and not unrighteous to forget your 
work and labor of love, in that ye have ministered 
to the saints, and do minister. 1 Cor. 10: 13; He- 
brews 6 : 10. 

Now, mark well, the beautiful promises of God 
mentioned here, and many similar ones, point and 
reach farther than God's help in the distress of this 
present time; the promises for the present time 
being essentially different ones, as said above. But 
these are full promises and a reward for the here- 
after, in eternal, imperishable, yea, unspeakable 
or inexpressible glory, even as Peter says of these 
unspeakable things : Blessed be the God and Father 
of our Lord Jesus Christ, which according to his 
abundant mercy hath begotten us again unto a 
lively hope by the resurrection of Jesus Christ from 
the dead, to an inheritance incorruptible, and unde- 
filed, and that fadeth not away, reserved in heaven 
for you, who are kept by the power of God through 
faith unto salvation ready to be revealed in the last 
time (mark, in the last time). Wherein ye shall 
rejoice with joy unspeakable (mark, unspeakable) 
and full of glory: receiving the end of your faith, 
even the salvation of your souls. (Mark who) . He 
says : Ye who now for a season, if need be, are in 
heaviness through manifold temptations: that the 
trial of your faith, being much more precious than 
of gold that perisheth, though it be tried with fire, 
might be found unto praise and honor and glory 
at the appearing of Jesus Christ : whom having not 
seen, ye love; in whom, though now ye see him 
not, yet believing, ye rejoice with joy unspeakable, 
as already quoted. 1 Pet. 1 : 3. Justly does Esdras 
say of the incomprehensible and unspeakable rec- 
ompense of God : Thou canst not find out my judg- 
ment, or in the end the love that I have promised 
unto my people. 2 Esdr. 5 : 40. 

Happy those venturesome ones who now sow lib- 
erally to the Spirit in every manner, without becom- 
ing weary (Gal. 6:9); for it will not be lost, will not 
spoil, rot, rust, or become moth-eaten. 

Observe and read Matt. 6: 19; Luke 12:33; J Tim- 
othy 6:19. O brethren, our faithful God is surely 
faithful. The alms of a man is as a signet with 
him, and he will keep the good deeds of a man as 
the apple of the eye; and afterward he will rise up 
and reward them, and render their recompense 
upon their heads. Sir. 17:22, 23. Observe: Thus 
we may well say with Sirach : ' ' We have had labor 
for a little season, and have found great comfort. ' ' 
51:27. 

O friends, let us not be weary in sowing and well- 
doing, for our reward, according to the promises 
of God, is great in the time to come, as has been 
heard, and is unfathomable, incomprehensible and 



714 



MARTYRS MIRROR. 



unspeakable. Nevertheless, it is now revealed to 
his saints, by his Spirit, i Cor. 2: 10. It is an eter- 
nal and exceeding weight of glory. 2 Cor. 4: 17. 

Now, all attentive [readers], who firmly believe, 
know and hope this with all their heart and from 
the depths of their soul, and also understand, on 
what conditions, and to whom, and to whom not, 
this glorious kingdom is promised and sure. Such 
an intelligent and far-seeing Christian is so rich in 
hope toward God, so firmly anchored in his soul, 
that he completely and humbly surrenders himself 
soul and body to a faithful Creator, however, in 
well doing without boasting. 1 Pet. 4: 19. 

Yea, we confess and declare with all saints rich in 
hope, that this present time is short, and that the 
sufferings of this time, for righteousness, are small, 
and, hence, not worthy to be compared with the 
glory which shall be revealed in us (Rom. 8:18), 
as will here follow. 

Believers lightly esteem the sufferings of this 
present time, because of the hope, promise, and 
reward . 

In the first place, the youngest of the seven broth- 
ers in Maccabees spoke thus out of his joyful hope: 
"My brethren, who now have suffered themselves 
to be martyred for a little while, now wait for eter- 
nal life according to God's promise." 2 Mace. 7:36. 
Again, in Solomon we read: Having been a little 
chastised (mark, a little), they shall be greatly re- 
warded. Wis. 3:5. Again, in Peter, also: Ye who 
now for a season (he says, for a season), if need be, 
are in heaviness through manifold temptations, etc. 
1 Pet. 1:6. Again: The God of all grace, who hath 
called us unto his eternal glory by Christ Jesus, after 
that ye have suffered a while (he says, a while), 
make you perfect, stablish, strengthen, settle you. 
1 Pet. 5:10. 

These and other like passages esteem the suffer- 
ings of this present time short, small and light, and 
the reproach of Christ greater riches than the treas- 
ures of this world. Heb. 1 1 : 26. The fearful woman 
in travail, of whom Christ speaks, has anguish in 
her hour of travail, but afterwards she rejoices, and 
forgets the anguish. John 16:21. And these, who 
are thus strong in God, though weak and nothing 
of themselves, who are thus surely fixed in faith, 
hope, and the love of God, these (I say these) say 
with Paul: "Who shall separate us from the love of 
God." "For I am persuaded," he says, "that nei- 
ther death, nor life shall be able to separate 

us from the love of God, which is in Christ Jesus 
our Lord." Rom. 8:35. For if God be with them, 
who can be against them? Verse 31. 

But it were fearful presumption, to boast, or say, 
yea, , to think, without God and a good conscience 
toward him, that we can do anything of ourselves. 
Such arrogancy, boasting and self strength, as in 
the case of inconsiderate Peter, are nothing, even as 
the independent, severed branch, without abiding 
in its vine, can do nothing. John 15:6. And as 
those impotent individuals who took upon them to 
cast out Satan in the name of Jesus, whom Paul 
preached (Acts 19:13), even so can no powerless 
man boast without God ; he must first calculate 
whether he dare with ten thousand go out against 



twenty thousand, according to the counsel and 
words of Christ. Luke 14:31. Therefore, he that 
would glory, let him glory in the Lord : If the Lord 
will, and we live. Jer. 9:23; 1 Cor. 1:31; James 
4: 15. And if he be with him, no one can be against 
him. Rom. 8:31. And God is with them if they 
are with God. Then they can do all things through 
Christ, which strengtheneth them. By their God 
they can leap over a wall, run through a troop, and 
overcome the world. The gates of hell cannot pre- 
vail against them ; for love with its patient hope and 
firm faith can do all things through the grace of 
God. Mark well, they who thus closely, firmly and 
boldly cleave to God, become stronger in the con- 
flict, as Sirach says. Sir. 2:3. Cleave therefore 
unto God, and depart or waver neither to the right 
nor left, that you may continually wax stronger. 

Mark : God said to Joshua, whom he appointed 
in Moses' office and stead: "I will not fail thee, nor 
forsake thee. Be strong and of a good courage. ' ' 
Josh. 1:5,6. Again: "Be strong and of a good 
courage, fear not, nor be afraid of them: for the 
Lord thy God, he it is that doth go with thee; he 
will not fail thee, nor forsake thee." Deut. 31:6. 
Mark here the advantage of freely trusting in God's 
promise. Hence such a pious people say thus in 
their hearts: "O Lord God of Israel, there is no 
God like thee in the heaven, nor in the earth; 
which keepest covenant, and shewest mercy unto 
thy servants, that walk before thee with all their 
hearts." 2 Chron. 6:14. Observe well who they 
are: he says, [that walk before thee] with all their 
hearts. Whose rock and fortress is the Lord; who 
is their God, deliverer, consolation, and shield; the 
horn of their salvation; their high tower and refuge; 
their Savior who saves them from all violence. 
2 Sam. 22 : 2, 3. These are also they who have set 
the Lord always before them; hence he is at their 
right hand, and they shall therefore not be moved, 
says David. Ps. 16:8. Mark here boldness, and its 
power. But the fear of man bringeth a snare: 
(mark) but whoso putteth his trust in the Lord shall 
be safe. Ps. 29:25. Mark: he that is with God, and 
with whom God is. David says: The salvation of 
the righteous is of the Lord : he is their strength in 
the time of trouble. Ps. 37:39. 

But, dear friends, if one is not pious, pure in 
heart, and prepared for temptation as a servant of 
God, when this temptation assails and terrifies him ; 
if he is not found in a pure conscience, genuine love 
of God and his neighbor, in a pious life, firm faith, 
sober vigilance, and armed against every assault; 
but is an impotent follower, a niggard, a sleeper, or 
hypocrite, then, O friends, God will forsake him; 
for David says: " If I regard iniquity in my heart, 
the Lord will not hear me." Ps. 66: 18. "The Lord 
is far from the wicked: but he heareth the prayer of 
the righteous." Prov. 15: 29. Yea, it is true; for God 
heareth not sinners (mark, those who continue in 
sin) ; but if any man fear God, and doeth his will 
(doeth, it says), him he heareth. John 9: 31. 

Hence I conclude and counsel with wise Jesus 
Sirach: "My son, if thou come to serve the Lord, 
prepare thy soul for temptation ;' ' he says, prepare 
thy soul for temptation. Sir. 2:1. Again, also with 



MARTYRS MIRROR. 



715 



Christ: Strive to enter in at the strait gate. Yea, 
take heed that thy fear of God be not hypocrisy; 
lest God discover thy secrets, and cast thee down 
thereby in the midst of the congregation, because 
thou earnest not in truth to the Lord, and thy heart 
was full of deceit and falseness. Sir., i : 28. Behold, 
such cannot overcome; but only those who are in 
favor with their God, as is mentioned in Judith 5. 

Now, there is further to be noticed the patience 
of which the pious have need in many tribulations. 
Heb. 10:36. Also, what great advantage, profit, 
gain, and acquisition are, and will be, obtained by 
tribulation and patience, follows here in part. Med- 
itate on it. 

In the first place, the encouraging words of Ju- 
dith: Thus Abraham, Isaac, Jacob, Moses, and all 
whom God loved, remained steadfast and had to 
overcome much affliction (he says: much affliction). 
But the others, who would not receive affliction in 
fear of God, but blasphemed and murmured with 
impatience against God, were destroyed by the des- 
troyer and by serpents. Let us therefore not be im- 
patient in this affliction, but confess that it is a pun- 
ishment from God, much less than our sins deserve, 
and believe that we are chastised as his servants, 
for correction, and not for destruction. Judith 8. 
O how wisely does Solomon speak of it: He that is 
patient is prudent, and it is his glory to pass over a 
transgression. Prov. 19:11. Again : He that is pa- 
tient is wise; but he that is impatient reveals his 
folly. 14:29. And again: A patient man is better 
than a strong man; and he that ruleth his spirit than 
he that taketh a city. 16:32. Mark how lovely, 
praiseworthy and advantageous godly patience is, 
as Jeremiah testifies: It is a precious thing to be 
patient, and to wait for the help of the Lord; Yea, 
that a man that is forsaken, be patient when some- 
thing befalleth him ; and puts his mouth in the dust, 
and wait for the help of the Lord, and give his cheek 
to the smiter, and suffer much reproach, for the 
Lord will not cast off forever. Lam. 3:26. 

Again, Sirach says: An humble man will wait for 
the time which will bring him comfort. For though 
his cause be oppressed for a time, yet shall the pi- 
ous praise his wisdom. Sir. 1:23, 24. Of this we 
have examples in Job and in "the end of the Lord." 
Jas. 5:11. Also in Tobit, for God permitted afflic- 
tion to come upon him — why? That posterity 
might have an example of patience in him, as also 
in holy Job. An angel said to this Tobit (when he 
complained that he could not see the light of heav- 
en); Have patience, God shall soon help thee, 
which also came to pass. Tob. 5:12. Paul does 
truly say that whatsoever things were written afore- 
time were written for our learning, that we through 
patience and the comfort of the Scriptures, might 
have hope. But, friends, mark well, where no 
promise nor godly tribulation is, there is certainly 
no need of patience; but where the aforesaid are, O 
there is need of patience. Heb. 10:36. For we 
know, says Paul, that tribulation worketh patience, 
and patience, experience; and experience, hope; and 
hope maketh not ashamed. Again, also, Christ's 
own words concerning patience: " Ye shall be 
hated of all met} for my name's sake. But there 



shall not a hair of your head perish. In your pa- 
tience possess ye your souls. Luke 21:17 — 19. 

Again, Paul advises us to all patience in all our 
distress, and to approve ourselves therein as the 
ministers of God, in much patience, in afflictions, 
in necessities, in stripes, in imprisonments, (yea, in 
imprisonments), in tumults, in labors, in watchings, 
in fastings; by pureness, by knowledge, by long- 
suffering, by kindness, by the Holy Ghost, by love 
unfeigned, by the word of truth, by the power of 
God, by the armor of righteousness on the right 
hand and on the left, by honor and dishonor, by evil 
report, yea, as deceivers and yet true. Mark, in how 
many things a patient minister of God is tried, that 
is, in these and similar things (2 Cor. 6:4), — mark, 
a minister of God, and whereby he is shown to be 
such. Again, James would have us count it all joy 
when we fall into divers temptations; knowing this 
(he says), that your faith, if it be genuine, worketh 
patience. But patience must be constant unto the 
end. Jas. 1 : 2. 

Behold, thus we must with patience (with pa- 
tience, says Paul), run the race that is set before us, 
looking unto the Captain of our faith, the young 
man who will set the crown of reward upon our 
heads, on Mount Sion. Heb. 12:1; 2 Esd. 2:43. 

Behold, all this is obtained as the profit and re- 
ward of patience, as in the case of Christ, and of all 
holy martyrs; and it must all be seen by faith, and 
waited for with patience, as James advises, saying: 
"Be patient therefore, brethren, unto the coming of 
our Lord, and like the husbandman, let us also 
wait for our harvest and joyful time of reaping. 
Jas. 5:7. O then the liberal sowers, who have sowed 
to the Spirit shall reap without ceasing. Gal. 6:9. 

Dear friends, let us now, as at the right time, also 
at the right time, sow liberally to the Spirit and 
in hope, with joy and not wearying; for in due time 
it will fill our garner with sheaves as large as in 
1 Pet. 1 : 16.* For God will not forget our work and 
labor, as has already been said. 

To sum it all up in a few words: "Blessed is the 
man that endureth temptation; for when he is tried, 
he shall receive the crown of life; which God hath, 
promised to them that love him." Jas. 1:12. Now, 
this promise, inheritance, reward, and crown meets 
the wants of every one; but only few relish the nota- 
ble conditions upon which these is promised, 
namely, obedience to the word of God, complete 
renunciation of ourselves, and the cheerful, volun- 
tary bearing of our cross. For Paul says: " Unto us 
it is given, not only to believe on him, but also to 
suffer for his sake." Philip. 1 : 29. 

Mark, friends, that it is certainly his pleasure, 
that the servant be as his lord. Matt. 10: 25. Hence 
Christ in his time assured his servants and disciples 
of so much sorrow, tribulation, reproach, suffering, 
and of death, for his name's sake. He did not 
give it to them as his opinion, not as something 
which might eventually, or perhaps come to pass, 
but positively assured them that it should befall 
them, as will here follow, and, in part, be shown. 



Evidently a misquotation.— Trans. 



716 



MARTYRS MIRROR. 



In the first place, Christ's own words: "Behold, 
I send you forth as sheep in the midst of wolves: be 
ye therefore wise as serpents, and harmless as 
doves. But beware of men: for they will deliver you 
up (he says, they will deliver you up) to the coun- 
cils, and they will scourge you in their synagogues; 
and ye shall be brought before governors and kings 
for my sake, for a testimony against them and the 
Gentiles." Matt. 10:16 — 18. 

Again : ' ' The brother shall, ' ' he says, shall, ' ' de- 
liver up the brother to death, and the father the 
child ; and the children shall rise up against their pa- 
rents, and cause them to be put to death. And ye 
shall" he says, shall, "be hated of all men for my 
name's sake." Verses 21, 22. 

Again: "Remember the word that I said unto 
you, The servant is not greater than his lord, nor 
the disciple above his master. If they have persecuted 
me, they will (he says, they will) also persecute you ; 
if they have kept my saying, they will keep yours 
also. But all these things will they do unto you for 
my name's sake." John 15:20, 21. 

And again : These things have I spoken unto you 
that ye should not be offended. They shall (he says, 
they shall) put you out of the synagogues; yea, the 
time cometh, that whosoever killeth you will think 
that he doeth God service. And these things will 
they do unto you, because they have not known the 
Father, nor me. But these things have I told you, 
that when the time shall come, (mark well) ye may 
remember that I told you of them. 16: 1 — 4. Paul, 
also, says that we must through much tribulation 
(he says, must through much tribulation) enter into 
the kingdom of God: Acts 14: 22. And that all (he 
says, all) that will live godly in Christ Jesus shall 
suffer persecution. 2 Tim. 3: 12. 

Now, dear friends, mark, if it must be so, and al- 
so will be so; as has been mentioned in part, and 
is certain, then, in the name of God, let it be [borne] 
willingly, and let us not regard the fearful tribulation 
and distress, but look far beyond, as said before, 
and be mindful of the comfort contained in the dec- 
laration that this temporal tribulation is not worthy 
to be compared with the eternal glory (Rom. 8: 18); 
and let us also remember that this evil and unright- 
eous world is not fit for, and was not worthy of, that 
blessed crown for suffering for righteousness' sake. 
Heb. 11:38. 

But they are fit who have followed Christ in the 
regeneration, and forsaken all that is dear to them 
here. Matt. 19:28. Remember also, brethren, that 
they who are, or would be, without this chastise- 
ment, are bastards, and not sons. Heb. 12:8. Thus, 
tribulation is certainly promised us believers, as has 
been heard. 

With regard to this, I counsel with Sirach and 
many others. If we would serve God, let us do it 
with earnestness, lest we tempt him (Sir. 18:23); 
for he that would be God's servant, must prepare 
(mark, prepare) himself for temptation, and always 
labor in the work of the Lord, that, whether we be 
present with him, or whether we be here, absent 
from him, we may always please God; and every 
one of us must strive to be (not to think, or boast 
[of being], but to be), the chief in good works, 



as also Peter says : ' ' Wherefore, beloved, seeing 
that ye look for his coming, be diligent that ye 
may be found of him in peace, without spot, and 
blameless." 2 Pet. 3 : 14. O how we must be pre- 
pared then with a holy conversation, and with god- 
liness. Every man that hath this hope in him must 
purify himself, even as he (whom we look for) is 
pure. 1 John 3:3. He that is holy, must become 
still holier; and he that is pure, still purer. To be- 
come holier and holier behooves us, since we call 
upon such an Holy One as our Father, who judges 
without respect of" persons, as Peter says, and this 
according to every man's work. Hence, pass the 
time of your sojourning here in fear, and it will then 
be with us as Peter says: Let all them that suffer 
according to the will of God commit the keeping 
of their souls to him with good works (mark, with 
good works), as unto a faithful Creator. 1 Peter 
4 ; 19. Let no one here understand salvation by 
good works, but salvation with good works; good 
works without meriting salvation, (mark well) for 
salvation is of grace, thanks to our Lord Christ, as 
in Gal. 2:16, and still clearer in Eph. 2:7.* This 
I say is my advice, that we also thus prepare our 
souls, and commit them to him as unto a faithful 
[Creator], with good works without boasting (with- 
out boasting), as his unprofitable servants, who 
would fain be perfect. Luke 17 : 10. Finally, dear 
friends, let us not seek to save our life, which, at 
all events, we must eventually lose'; but let us al- 
ways entreat our God for strength to suffer, that 
we may finish our course as valiant adventurers. 
Amen, dear Lord, Amen. 

Here now follow instances of exemplary advent- 
urers of former times — pious persons that were per- 
secuted, greatly hated, and put to death; mark, 
how, by whom, and also why these things always 
happened; namely, in order that we need not think 
it strange, when we become partakers of the same 
sufferings and death. 

In the first place, pious, good Abel was slain by 
Cain, out of hatred on account of his piety. Lot 
was greatly vexed by the wanton Sodomites, be- 
cause of his virtue and righteousness. David was 
persecuted by Saul, Shimei, and by Absalom his 
son, for his glory and own kingdom. The man of 
God from Judah was threatened by Jeroboam, be- 
cause of his prophesying against Jeroboam's gods 
and his altar. 1 Kings 13. The holy and mighty 
prophet of God, Elijah, and many others who were 
put to death in his time; he had to flee from the 
place, and was greatly persecuted by Jezebel, on 
account of his prophetic miracles which he wrought 
through God. 1 Kings 19. Micaiah was imprisoned 
by the king, who fed him with the water and bread 
of affliction, because he opposed the four hundred 
false prophets of Jezebel with the Spirit and holy 
word of God. 1 Kings 22: 27. Urijah, a prophet, 
and also a fugitive, was brought back, and slain 
with the sword by King Jehoiakim, on account of 
his message from God, the prophecy against Jeru- 
salem and the land of Judah. Jer. 26:20 — 23. Jere- 
miah, a prophet of God, was cast by the princes 



17, the original has it; but this is evidently an error.— Trans. 



MARTYRS MIRROR. 



717 



into the miry pit to die, because he would not cease 
to preach and prophesy in the name of the Lord. 
Jer. 38 : 6. Zechariah, a priest's son, and prophet 
of the Lord, was stoned at the commandment of 
the king, because he had prophesied nothing but 
calamity for them, because they had forsaken that 
which was good, and transgressed the word of God. 

2 Chron. 24: 21. Mark, for what reason each one 
of these was put to death. 

The three young men, Shadrach, Meshach, and 
Abednego, were by King Nebuchadnezzar cast into 
a furnace heated seven times more than it was wont 
to be heated — in which God nevertheless preserved 
them on account of their trust in him — and this be- 
cause they would not honor neither worship the 
King's self-made image, idol and buffoonery. Daniel 
3 : 19. Daniel, a most worthy and holy prophet of 
God, was by the worshipers of the dragon, out of 
hatred and envy, cast into the den of lions, against 
the will and power of the king; God, however, pre- 
served and delivered him. This was done, because 
he, fearing no man, nor the king's plain and strict 
commandment, openly worshiped, honored and 
confessed his God alone, with the windows open 
toward Jerusalem. Hist, of the Destr. of the Drag. 
Dan. 6: 10. Mark, are not the pious subtilly sought? 
Yes, sought and found. O Lord, all the steadfast 
pious in Israel were scattered, and most atrociously 
slain by Antiochus. Why? Mark, because they 
circumcised their children, according to God's com- 
mandment, would eat no swine's flesh, according 
to the prohibition of the law, and refused to follow 
the heathen customs, since they were unclean and 
contrary to the law. 1 Mace. 1. Again, on another 
occasion, all the Jews were everywhere caught like 
wild beasts, bound, chased, dragged off, conveyed 
away in ships, and doomed to a general massacre, 
from which latter, however, they were miraculously 
delivered by the hand of God. They were thus tor- 
mented by King Ptolemy, because they would not 
be compelled by him to depart from the law of 
God, sacrifice to idols, and adopt heathen customs. 

3 Mace. No fair reason, friends; and so it is still. 
Again, in the second book of the Maccabees the 
same thing is enacted. A cruel decree of said King 
Ptolemy, which whoever should not obey, was to 
be put to death instantly. 2 Mace. 6 : 9. 

Some were burnt. Two women had their infants 
tied or hanged to their breasts, and were thus led 
in derision round about the city, and finally cast 
headlong over the walls. Mark, why? Because they 
adhered steadfastly to the law of God, and had cir- 
cumcised their children. Thus also Eleazar, an aged 
man of ninety, was slain by Antiochus. Why ? Be- 
cause of his unfeigned steadfastness in refusing to 
eat swine's flesh, or to pretend to eat it. Again, 
also a pious mother and seven steadfast sons were 
by King Antiochus roasted in red-hot pans, with 
the skin of their heads pulled off, and their tongues 
cut out. 2 Mace. 7. Why? Mark, because they 
would in no wise eat swine's flesh contrary to the 
law, because it was forbidden. And similar instances 
in the Old Testament. 

In the New Testament, also, we find instances of 
a like character. 



In the first place, the holy forerunner of Christ, 
John the Baptist, was beheaded by Herod. That 

food man ; why did he kill him ? Mark, because 
e reproved Herod for an improper and shameful 
liaison. The good Christ Jesus was also hated by 
the world, because he testified of its evil works. 
Yea, without guilt or cause worthy of death, Pontius 
Pilate the judge, through the hatred of the Jews, 
delivered him up, and put him to death. The 
holy apostles, also, were frequently apprehended, 
scourged, and forbidden to preach in the name of 
Jesus, by the council of the priests. Why ? In order 
that the name, doctrine and church of Jesus should 
not spread and increase. 

Stephen, a deacon, and pious witness of Jesus, 
was stoned by the stiff-necked. Why? Because 
they could not resist his spirit, wisdom, and doc- 
trine. The church at Jerusalem, in the beginning, 
was dispersed and scattered abroad throughout the 
land of Judea, by the Jews. And Saul, the perse- 
cutor, went hither and thither with letters and 
authority to apprehend and vex any whom he 
should find of this way or persuasion, in order to 
hinder the doctrine, faith and way of Christ. And, 
yet, to be brief, some were vexed by Herod ; he 
killed James with the sword, and seeing that it 
pleased the people, he apprehended also Peter, and 
guarded him with sixteen servants, and bound him 
with two chains, with doors closed, through the 
hatred of the Jews ; but an angel delivered him. 
Acts 12:1. Let us therefore not wonder at this as 
though it was something strange. 

Now, in conclusion, receive my eternal adieu, 
and brotherly greeting. 

Behold, I have written this to my dear friends, 
brethren and sisters in the Lord, in humility, with 
a good intention, and in love, for three special 
reasons. The first reason is, to communicate to 
you welcome news, namely, an account of my pros- 
perity, good health and cheerfulness, in both re- 
spects, that is, in soul and body; and to stir you 
up to aid me in praising, thanking, and praying 
to God for all his grace and comfort, shown towards 
me unworthy one here, and also towards us all. 
Of this comfort (by which I also am comforted of 
God) it has been my endeavor to communicate to 
you a share, according to your wish and desire 
already referred to, and I send it to you as a 
honey-comb, perfume of roses, balm, incense and 
myrrh, from Eden's pleasure garden as it were, 
fruits of the heavenly paradise; as a fruit, sample, 
perfume and delectation for you, to be inwardly 
contemplated with attention; yea, as a signal token 
to you of my joy and peace which I feel to have 
with God, in union and in one spirit. O, I, unworthy 
and unprofitable servant of my Lord, that I enjoy 
peace with my Christ, and the fellowship of his 
Spirit. Rom. 8: 15; 1 Cor. 6:17; Gal. 3: 26. Be it 
said to his praise, it is all through his merciful faith- 
fulness, and great, unmerited grace. I glory in the 
Lord, and in his power; we have received from him 
this precious treasure in our weak earthen vessels; 
hence, if it is preserved, the excellency of the power 
is of God, and not of us; O not of us, but by grace 
we are what we are. Jer. 9:24; 2 Cor. 4:7. 



•718 



MARTYRS MIRROR. 



The second reason is, that, since you are par- 
takers with me of the same hope, reward and com- 
fort, I might awaken in you a refreshing, devotion^ 
renewed joy in the promises, and inward gladness, 
by pointing out our comfort mentioned, consisting 
in doctrine and examples of the Scriptures, as no- 
ticed here in part, thereby showing my favor, love 
and affection towards you all, as remembering you 
in the Lord. 

Thirdly and lastly, also for the reason that I might 
make many of you my debtors, to do the same in 
their turn, that is, to send us a letter, in token 
of your steadfast continuance in love, for our com- 
fort and joy, and the acknowledgement of your 
remembrance of us, according to the doctrine, debt 
and obligation towards prisoners ; as in Matt. 25:36; 
Acts 12:5; 2Tim. 1:16; Heb. 13:3. This from you 
would be most acceptable to us three prisoners here 
— O as welcome as the perfume of opening roses, 
incense and myrrh from the bowers of Zion, the 
vineyard and pleasure-garden of our God ; which 
has hitherto happened to us so very little, far too 
little, almost as though your love to us had ceased. 
Stop! lest I wound you or some one else by words 
spoken with no evil intent ; for I do not have refer- 
ence to the necessaries of life. O no; we thank God 
and our careful friends most heartily for these. Ac- 
cept from me in good part all that is good, and 
interpret all my love according to love; this I earn- 
estly pray for the Lord's sake. Let no one misappre- 
hend my labor of love, by interpreting it, or thinking, 
as though I had done this or the like from desire 
for honor and praise, or from any hankering after 
a gift from any one, or after any carnal or earthly 
communion ; for it was love which, out of a pure 
intention, prompted me to it. O Lord, thou know- 
est it all. 

Yes, my friends, pure love thinketh no evil ; how- 
ever, she sees, finds and reproves evil. Examples 
of this are, Ananias, Simon the sorcerer, the Co- 
rinthian fornicator, etc. Acts 5:1; 8:9; 1 Cor. 5:1. 

And now, dear friends, brethren and sisters, I 
again commend you to God, and to the word of his 
grace (as the salutation of Paul), which is able to 
build you up, and to give you an inheritance among 
all them which are sanctified. Be saluted, strength- 
ened, comforted, and of good cheer in the Lord. 

Watch and pray. Byrne, Hendrick Alewijns, 
and my fellow prisoners, all of us of good cheer. 
Farewell. Given in November, A. D. 1568. 

Yes, dear friends, before this letter left my hands, 
two of us were brought before the court ; dear Ger- 
rit Jans Duynherder, our pious brother and myself. 
And behold, we are kept in durance, as sufficiently 
sentenced, and both of us expect to die very soon 
now. O Lord! O Lord! into thy hands, O faithful 
Creator! we commend our soul and spirit. Amen. 

O beloved church of God, take care of my three 
poor, dear little orphans, that are without parents, 
without possession, or inheritance. 

Adieu, my dear children ; adieu, all my friends. 
This is going before you all, and following after my 
Lord Christ, in his footsteps. Lord, assist thy ser- 
vants unto the last, unworthy and unprofitable 
though they be. 



THIS IS WHAT HENDRICK ALEWIJNS DELIVERED 
TO THE LORDS AT THE RACK. 

Most worthy officers, justiciaries, and all my lords, 
who in the name and by the authority of the king 
are to be my judges and examiners, and are pres- 
ent here, give audience to me, the condemned, 
Hendrick Alewijns, now ready here for the torture, 
through your sentence. Behold, I find myself in- 
wardly constrained, and incessantly urged, not to 
neglect to point out and make known to you all the 
outrages committed by you on me and those like 
me, who are innocent of wicked crimes and have 
not merited legal punishment. 

In the first place, let it be clearly, sacredly and 
Scripturally shown, announced and declared to you, 
that our, or my matters, are not misdeeds or crimes, 
but a law of God, matters of faith, and of the spirit ; 
hence they ought to and must be judged spiritually 
and with the spirit, for a natural man cannot com- 
prehend them ; they are foolishness to him. 1 Co- 
rinthians 2 : 14. Consider this freely and thor- 
oughly. 

In the second place, a Christian must be charged 
with articles of faith, and with the Scriptures, with- 
out being notorious for rebellious deeds of the flesh, 
as I am not, God be praised for it, that I am not 
under the punishment of justice, but entitled to pro- 
tection and praise from the same. Rom. 13:3. 
Also, that the man of God who seeks in such sim- 
plicity the kingdom, honor and praise of God, is 
not amenable to your justice in matters of doctrine 
and worship. Concerning this you have doctrine 
and examples enough. But one must be subject to 
the authorities in good works. Tit. 3:1. Justiciary 
power is given of God only for the punishment 
of the wicked and the praise of the good, and for 
the protection of those who do well. The innocent 
and righteous slay thou not, says God. Ex. 23:7. 

In the third place, there is shown to you clearly 
and with the testimony of the holy Scriptures, and 
this from love and in the spirit of meekness, the 
great crime of the tyrants who in this matter of the 
innocent, sin against God himself, and in his people 
touch the apple of his eye, yea, fight against God, 
and kick against his goads : likewise your certain 
woe, doom and career, in the time to come, when 
our Lord and righteous Prince shall sit in judgment, 
and take all your power away from you, as is 
written in Judith : Woe to the nation that rises up 
against my kindred ; for God will take vengeance 
on you in the day of judgment ; he will put fire and 
worms in their flesh, that they shall be burned, and 
feel it ^forever. Judith 16: 17. They shall have no 
resurrection to eternal life. 2 Mace. 7: 14. God will 
not spare them. 2 Esdr. 15:25. They shall groan 
and be terrified and amazed at the appearing of the 
children of God, seeing their glory, and shall say: 
These are they whom we distressed, oppressed, and 
deprived them, as being mad, erring spirits, of 
honor, possessions and life. And further : The 
wicked troubleth the, righteous ; he draws out his 
sword, and bends his bow. But the Lord laugheth 
at him ; for he seeth that his day is coming ; he 



MARTYRS MIRROR. 



719 



helpeth the poor and needy. He slayeth the right- 
eous ; but his sword shall enter into his own heart, 
and his bow shall be broken in pieces. Ps. 37: 12. 

Christ himself reproves, condemns and threatens 
all these blood-guilty ones, saying: How can ye 
escape the damnation of hell ? Matt. 23 : 33. 

Thus also St. James reproves and laments most 
grievously, that they have condemned and killed 
the just, who did not resist them. Jas. 5 : 6. Not in 
vain it is written in Isaiah : Woe to you spoilers ! 
Think ye that ye shall not also be spoiled ? And ye 
despisers ! Think ye that ye shall not also be de- 
spised ? When ye shall have made an end of spoil- 
ing and despising, ye shall also be spoiled and de- 
spised, saith the Lord. Is. 33:1. Therefore, my 
lords, let it engage your hearty consideration; for it 
is not I that have written it. Like Gamaliel (Acts 
5 : 35)> let me, weak man, who am nevertheless a 
witness of the word, and truth of God, give you a 
friendly warning. This vengeance of God was un- 
derstood and experienced by the cruel king and 
mighty tyrant, and he felt that it is an evil thing to 
touch the people of God, because of the help of their 
God, whose vengeance no one can escape, if any 
wrong is done to his people. 3 Mace. 1. This order 
he sent in great haste to all his governors: Desist 
from this people. Holofernes would not understand 
nor believe this instruction and warning of the wise 
Achior. Judith 5. 

My lords, accept in good part this my favor to 
you. I have not done it in order to be absolved 
from the sentence pronounced, which is not custom- 
ary, and hardly in your power, and you yet remain 
the friend of the world and the King, which you 
are determined at any rate to remain. James 4:4; 
John 19:12. But I pray you nevertheless, to deal 
mercifully with me, however, as far as is consistent 
with the proper course of the sentence imposed by 
you, and as you can answer for it at court. It is 
better that I suffer, than you ; for I know why I suf- 
fer. I suffer for a good conscience toward God, and 
this is acceptable with God; and I am a partaker of 
Christ's sufferings. 1 Pet. 2:19; 4:13. I am tor- 
tured in order to make me speak contrary to the 
great commandment of love (Matt. 22:38); but love 
doeth no evil; love endureth all things, beareth all 
things, and doth not become weary. 1 Cor. 13:7. 

my lords, think whether it is not so. The wicked 
can appease you with lies, and say no when it is 
yes, and yes when it is no; but we can only suffer 
and speak the truth. Have compassion therefore; 
yea, as you would that it shall be done unto you 
when my Judge will come, when you will be greatly 
afraid, and stand in need of help. May God forgive 
you all wrong against me, as I forgive you, and as 

1 would have it done to me in regard to all my sins. 
Amen. 

O wise counsel of Gamaliel ! where art thou 
heeded now ? In this the children of God are mani- 
fest, and the children of the devil: whosoever doeth 
not righteousness is not of God. 1 John 3 : 10. 
' ' Wide is the gate, and broad is the way, that lead- 
eth to destruction, and many there be which go in 
thereat." Matt. 7:13. 



A FATHERLY FAREWELL, TESTAMENT AND VERY 

CAREFUL SCRIPTURAL INSTRUCTION BY HEN- 

DRICK ALEWIJNS TO HIS CHILDREN. 

ARTICLE I. 

The paternal farewell, testament and an earnest 

scriptural instruction from Hendrick Alewijns 

to his children. 

Hear me, your father, O my own, well-disposed, 
dear and greatly afflicted orphans, my three moth- 
erless and soon also fatherless children, often, eight, 
and six years, deprived of me, and without prop- 
erty, alas, O God ! Once more I tell you, O my 
dear children, from one dear mother I received and 
kept you all; who most solemnly charged me at her 
end, as also the holy Scriptures teach and enjoin me 
concerning you, that I should, as becomes a father, 
bring you up in divine instruction (Eph. 6:4), to be 
good and orderly children and men of God, which 
I have hitherto, as became me, done with great 
carefulness and earnestness, but have not yet com- 
pleted it. And behold, now my labor is taken away, 
and I cannot under these circumstances further ful- 
fill towards you my fatherly love and debt of disci- 
pline. I have therefore now faithfully commended 
you henceforward to the God of heaven and to my 
fellow-believers, the friends; and I am fully con- 
fident that you will be well, very well, taken care of, 
out of love, for God's sake and mine. 

Be subject most obediently, as dear children, to 
the friends, and you will endear yourselves to them 
all. I have charged them with the guardianship 
over you, as though they were your parents; hence 
be very obedient; fear words, and you will not need 
stripes. Otherwise you will have to be beaten and 
chastised much, as the holy Scriptures require and 
teach, of which I shall write more explicitly here- 
after. 

My dear little children, it is true, it is true I say, 
you are yet too childish , the oldest as well as the 
youngest, to understand the holy Bible, and also 
that which I shall teach here; but I hope you will 
delight in reading in it frequently, and to have oth- 
ers read it to you. I also trust that your under- 
standing will increase from day to day and that you 
will yourselves discern good and evil, and will wisely 
learn to know who are the true believers, and who 
the unbelievers; which are the children of God, and 
which are the children of the devil and the world ; 
who bear the name of Christ justly, and who un- 
justly. I therefore write in this hope, and to acquit 
myself of the duty of fatherly instruction, which is 
still to be discharged towards you, and to the ful- 
fillment of which much is lacking on my part, since 
I am taken away from you too soon, fully to dis- 
charge it. Nevertheless, I cannot forbear, through 
love, to offer and send you this from afar, my dear 
children, if peradventure I must shortly go with 
David the way of all this mortal earth. 1 Kings 2 : 2. 
Hence I instruct, enjoin, and counsel you after my 
departure, as many patriarchs and holy fathers did 
to their children, that you will be of good cheer and 
courage in patience, and that you will follow the 



720 



MARTYRS MIRROR. 



ways, commandments, laws, and ordinances of the 
Lord, and do his whole will. Always do what is 
right and good; love honesty, modesty, courtesy, 
shame-facedness, virtue, praise (Phil. 4:8); and 
whatsoever is Christian-like and of good report, that 
do and think on it, and you will be holy and Chris- 
tians. Then you shall have everlasting life and the 
beautiful heaven, that you may be with God and 
his angelic host, with all the elect of God, in eternal 
rest and joy of your souls; and you shall then not 
have to fear the second death, the fiery lake, eternal 
fire, the wages of sin, disinheritance from Christ's 
kingdom, or exclusion by Christ. Matt. 25: 10.. 

My dear children, lay this to heart. As soon as 
your little understanding can comprehend it, think 
of returning from the old rebellious man into the 
new man (Matt. 18:3); of the heavenly regenera- 
tion of water and of the Spirit (John 3:35); of the 
grace of God and improving the right time (2 Co- 
rinthians 6:1, 2); of living peaceably with all men, 
if it be justly possible and lying in you (for the other 
half of peace lies with the other party); and also of 
holiness, without which no man shall see the Lord, 
or enter into Christ's kingdom. Rom. 12:18; He- 
brews 12: 14. 

This, my dear children, is my careful counsel and 
command to you, after my decease. 



ARTICLE 11. 



The first foundation of virtue, or instruction con- 
cerning the beginning of wisdom in child- 
hood. — Government of children. 

Behold, my dear children, since you are still chil- 
dren in understanding, young in years, and little 
fitted for the knowledge of God, I now show you 
for the first, how you may attain to the foundation 
of virtue, and the beginning of wisdom, that is : 
Give good audience, and cry earnestly for wisdom, 
and ask for it; and gladly receive all good instruc- 
tion from those who advise you for the best. For, 
behold, thus Sirach teaches : Keep only with such 
as fear God, whom thou knowest to keep God's 
commandments, who are minded as thou art, who 
have compassion on thee, if thou stumble; and abide 
by their counsel (he says, abide by their counsel), 
for thou shalt find no more faithful counsel, and 
such an one can often see something better than 
seven watchmen that sit above in a high tower. 
Sir. 37: 12. Again : The true beginning of wisdom 
is the desire of discipline. Wis. 6:17. And again : 
Whoso loveth instruction loveth knowledge: but he 
that hateth reproof is brutish. Prov. 12:1. Again: 
The ears that heareth the reproof of life abideth 
among the wise. And he that refuseth correction 
despiseth his own soul : but he that heareth reproof 
getteth understanding. 15:31,32. Moreover: He 
is in the way of life that keepeth instruction : but he 
that refuseth reproof erreth. 10: 17. Again : A re- 
proof entereth more into a wise man than an hun- 
dred stripes into a fool. 17:10. Behold, my dear 
children, open your ears, and receive instruction, 
and you shall become wise and honorable; if not, 



you must remain unwise, ungodly, worldly and in 
error, as follows here : Poverty and shame shall be 
to him that refuseth instruction : but he that regard- 
eth reproof shall be honored. 13: 18. 

Again : He that hateth to be reproved is al- 
ready in the way of the ungodly. Sir. 21:6. Again : 
An ungodly man will not be reproved, but excuseth 
himself by the example of others in what he doeth. 
32:17. 

Behold, my dear children, what excellent instruc- 
tions these are. Here you hear good counsel, how 
you can attain to virtue. And this you can do with- 
out many stripes of the rod, if you but attend to 
words, and fear your people in all they command 
you. Be very obedient to the people with whom 
you live, and beware of your innate evil nature, 
your wildness, your foolishness and childishness. 
Abandon that for which you are chastised; else you 
will have to be severely beaten without ceasing : for 
this belongs to foolish, Iroward and disobedient chil- 
dren, as follows here : 

Foolishness is bound in the heart of a child ; but 
the rod of correction shall drive it far from him. 
Prov. 22. 15. The rod and reproof give wisdom: but 
a child left to himself bringeth his mother to shame. 
29:15. Again: "Train up a child in the way he 
should go : and when he is old, he will not depart 
from it." 22:6. "Withhold not correction from 
the child ; for if thou beatest him with the rod, he 
shall not die. Thou shalt beat him with the rod, 
and shalt deliver his soul from hell." 23:13, 14. 
Again: "Hast thou children? instruct them, and 
bow down their neck from their youth. Hast thou 
daughters? have a care of their body, and do not 
spoil them." Sir. 7:23,24. "He that loveth his 
son causeth him oft to feel the rod, that he may 
have joy of him in the end. He that chastiseth his 
son, shall have joy in him, and shall rejoice in him 
among his acquaintance." 30: 1, 2. 

Behold, my children, this is what is said with re- 
gard to disobedient children. Thus must children 
be brought up by godfearing parents, the good with 
words, the evil with rods. Thus did Tobit with his 
son; thus was Susannah from her youth brought up 
in the fear of God; and to Abraham it was counted 
for righteousness that he should admonish his chil- 
dren to the fear of God after him. Sus. 2; Tob. 1:9; 
Gen. 18: 19. 

In short, this is the conclusion : Children, obey 
your parents in all things: for this is well-pleasing 
unto the Lord. And, ye parents, be not bitter 
against them, lest they become dull, shy, or dis- 
couraged. Col. 3:20, 21; Eph. 6: 1. 

See, my dear children, learn here what is- becom- 
ing to you ; see here, with what heavy duty of in- 
struction and correction Christian parents are 
charged with regard to their children. 

Those who neglect their children in regard to 
this discipline, and are too indulgent toward them, 
may remember the terrible example of evil recom- 
pense exhibited in Eli, the priest, who for this rea- 
son, by the hand of God, fell from off his seat back- 
ward, and brake his neck. 1 Sam. 4:18. Hence it is 
a grievous matter badly to bring up froward chil- 
dren, concerning which Sirach says : He that is too 



MARTYRS MIRROR. 



721 



indulgent with his child lamenteth his stripes, and is 
terrified as often as he cries. A wanton child be- 
cometh willful, like a wild horse. Cocker thy child 
and he shall make thee afraid : play with him, and 
he will bring thee to heaviness. Laugh not with 
him, lest thou have sorrow with him, and lest thou 
gnash thy teeth in the end. Give him no liberty in 
his youth, and wink not at his follies. Bow down his 
neck while he is young, and beat him on the sides 
(he says beat him on the sides) while he is a child, 
lest he wax stubborn, and be disobedient unto thee. 
Instruct thy child, and suffer him not to go idle, lest 
thou be brought to shame through him. Sirach 
30:7 — 13. Behold, what a solemn charge the be- 
liever has concerning his children, and also those 
that are committed to him as his own children. 
Hence, dear lambs, endure kind correction, and be 
afraid of words, and you will not have to suffer 
this severe cruelty: otherwise you must suffer it, 
as has been heard. 

Behold, my children, in these holy instructions 
in correction I acquit myself of my duty towards 
you ; and in all this I admonish you not only in 
your youth, but also in your riper years, to give 
ear to the advice of the wise and pious, and al- 
ways to love the Christians, God's dear children, 
the holy church, which by all men is considered a 
heresy, because they so firmly hope in the living 
God. Acts 24:14. Learn to know early in the 
Scriptures this living God of them that believe; for, 
says the apostle Paul, he that cometh to God must 
believe that there is a God, and that he will greatly 
reward those who, through the strait gate, seek him 
with such hardships, on the narrow way of tribula- 
tion. 1 Tim. 4:10; Heb. 11:6. 



ARTICLE III. 



Brief instruction concerning God, to learn to know 
him by his written name, glory, handiwork, 
wonderful deeds, voice, omnipotence, omni- 
science, by his being the terrible enemy 
of his enemies, and the faithful 
succorer of the pious, etc. 

Mark, beloved, my simple children, this in the 
God of your father, the God of all the faithful, from 
the beginning of the world until now, the God of 
Abel, the God of Noah, the God of Abraham, 
Isaac, Jacob, Israel, the God of Jesus Christ, and of 
all the saints. And this is the God that is not made 
or worshiped by any man or by human hands, but 
the God that was from everlasting and before all 
things, and shall be forever, the God of whom and 
by whom all things are created and made, yea, 
heaven, earth, sea, and all the works that therein 
are, were made by his word, Spirit and omnipotence. 
This our God is good to the good, and. very terrible 
to his enemies. His power extends over all king- 
doms and kings, and he is the Lord of lords. 
There is none like unto him. Thou art great, 
and thy name is great, and thou canst show it by 
the deed. Who should not fear thee, thou king of 

46 



the heathen? Thou shouldest certainly be obeyed. 
His name is Governor, Lord, Lord Sabaoth, the 
God of Abraham, Isaac, Jacob, Israel, and of the 
fathers; this is his name. His name is Wonderful, 
Counsellor, Power, Giant, the everlasting Father, 
the Prince of Peace, his government abideth upon 
him forever. Is. 9:6,7. His name is Immanuel. that 
is, God with us. 7:14. It is not possible fully to 
express his name; hence, for the completion of his 
impossible, unmentionable, inexpressible exalted 
name, he is further called Jehova, Shadai, Ad- 
donai, and by other names. Besides his general 
appellations, he is also called : Righteous, Merciful, 
Gracious God, Truth, Light, Right Hand, Holy 
consuming Fire. 

See, my dear children, here you have heard of 
your lather's God, of his eternity without beginning 
and without end, and of his glorious and exalted 
names in the Holy Scriptures. There follows further 
now, of his glorious, incomprehensible, unmeasura- 
ble greatness, glory and the invisibleness of his di- 
vine shape, form and image; for God is a Spirit. 
Think, how great he must be : heaven is the, throne 
and the earth his footstool. Acts 7:49. He sees, 
hears, and is, everywhere, and in all places : for 
thus he says through Jeremiah: "Am I a God at 
hand, and not afar off? Can any hide himself in 
secret, places that I shall not see him? Do not I 
fill heaven and earth? saith the Lord." Jeremiah 
23:23, 24. And in another place the Scripture 
declares : "He spanneth heaven with his three 
fingers." Is. 40: 12. When he walks, the moun- 
tains tremble, and the foundations of the earth 
quake. When he manifests himself, or permits 
himself to be heard, he causes fear and terror to 
come upon all men, as we read in Ex. 3, that the 
thorn-bush seemed to burn as a flame of fire, when 
he called Moses to him, to make him a prince over 
Israel, to lead them out of Egypt. And again, when 
Moses, while receiving the law of God, spoke with 
God on mount Sinai, the mount smoked, because 
the Lord descended upon it in fire; and the smoke 
thereof ascended as the smoke of a furnace, and the 
whole mount quaked greatly. And the voice of 
the trumpet waxed louder and louder, with thunders 
and lightnings, which frightened the people. And 
also Moses was terrified, and trembled. No one was 
permitted to touch the mount; no one could endure 
his voice, save Moses, however, with fear. Ex. 19. 
Thus does God show himself, says Moses, that his 
fear should be before your eyes, and you might not 
sin. Well may Moses say : "The Lord your God is 
God of gods, and Lord of lords, a great God, a 
mighty, and a terrible, which regardeth not persons, 
nor taketh reward. " Deut. 10:17. 

Behold, my dear children, this great God alone is 
worthy to be feared, who can kill soul and body. 
Sirach says: The whole heaven everywhere, the sea 
and the earth tremble; mountain and valley quake, 
when he visiteth them; and shall he not see thy 
heart? Sir. 16:18. 

Again: God is witness of all thoughts, and know- 
eth the conscience of every heart, and heareth every 
word. For the circuit of the world is full of the Spir- 
it of the Lord (he says that the circuit of the world 



722 



MARTYRS MIRROR. 



is full ol the Spirit of the Lord), and he that knoweth 
the voice is everywhere; therefore he that speaketh 
unrighteous things cannot be hid. Wis. 1:6. Yea, 
my dear children, he knows who serves him in ap- 
pearance and in the sight of the eyes, and who with 
a sincere heart. For the wisdom of God is great, 
and he is mighty, says Sirach, and beholdeth all 
things; and his eyes are upon them that fear him, 
and he knoweth well, what is done in righteousness, 
and what is hypocrisy. Sir. 14: 18. I say he is wor- 
thy that men should fear him, keep his command- 
ments, love him, be very small and humble before 
him, and this is what he requires of his people. 
Read Mic. 6, the law of Moses, and the Gospel of 
Christ. For he would have obedience, and not the 
pomp and deceitful semblance of sacrifices, as is ex- 
emplified in Saul, 1 Sam. 15:22. " Will ye not fear 
me, saith the Lord, who have placed the sand for 
the bound of the sea, that it cannot pass it?" Jere- 
miah 5:22. 

Ah, ah, dear children, how good is this fear of the 
Lord, for it is the beginning of wisdom. It is the 
root of wisdom, and its branches flourish forever. 
Wis. 1:20. 

This fear of the Lord driveth out sin ; for he that is 
without fear cannot be justified. Wis. 1:21. For by 
the fear of the Lord men depart from evil. Prov- 
erbs 16:6. The fear of the Lord is a fountain of life 
to depart from the snares of death, 14: 27. For those 
that fear the Lord, my children, walk in the right 
way; but he that feareth him not, or despiseth him, 
departeth from his way. 14:2. 

Hereby, and by the vain boasting or thinking of 
having the fear of God, you may perceive the fear 
of God, and know those who fear him [and them 
that fear him not] . 

Read who are the truly godfearing; Ps. 1:2; 119: 
120; Sir. 2:17: 15:1; 16:2. Therefore, the fear of 
God is the sum and conclusion of all books. Read 
Eccl. 12:13. And as you have now heard of the 
great glory of God, which is well worthy that men 
should fear him on account of it, so I will now briefly 
show that he is also a most awful, terrible and inex- 
orably stern avenger and enemy towards his ene- 
mies; and, on the other hand, a faithful succorer of 
his afflicted friends, as is written in Exodus: "I the 
Lord thy God am a jealous God, visiting the in- 
iquity of the fathers upon the children unto the third 
and fourth generation of them that hate me." And 
again: "Shewing mercy unto thousands of them 
that love me, and keep my commandments. Exo- 
dus 20:5, 6, 

Notice also the wonderful deeds of God in Egypt, 
on Pharaoh, who afflicted the children of Israel; how 
God afflicted the Egyptians in return, visiting their 
land with manifold plagues. Ultimately, how God 
delivered his people out of it, made a dry passage 
through the Red Sea, separated and protected them 
from Pharaoh by the dark pillar of cloud, and terri- 
fied Pharaoh and his host with a heavenly noise in 
the air, and drowned them all in the Red Sea, as a 
God of great power. Now when Israel had passed 
through the Red Sea, and was in the wilderness, 
king Amalek came to afflict them, whom God him- 
self resisted, however, through Joshua, and the ene- 



my and his people were discomfited and destroyed. 
Thus, again, in the days of Joshua, God fought with 
hailstones, and Israel with the sword; and sun and 
moon for their benefit stood still the whole day, as 
long as the battle lasted. Josh. 10. Yea, God also 
fought from heaven against Sisera, and the stars in 
their courses fought. Judg. 5:20. Again, at an- 
other time, when Samaria was besieged by the Syr- 
ians, God fought for Samaria, and terrified the ene- 
mies with a noise in the air, as the noise of chariots, 
horsemen and hosts, in the night, so that they fled 
and left everything behind them. 2 Kings 7:6, 7. 
Thus read also of Zerah the Ethiopian, with his 
host of a thousand thousand, of whom not one es- 
caped. 2 Chron. 14:9 Thus also, the children of 
Ammon and Moab, from Syria, afflicted Israel ; and 
God fought for Israel, while Israel stood still and he 
ordered it so that the enemies destroyed one an- 
other. 2 Chron. 20. 

In like manner we read concerning Gideon, that 
God so ordered it that the enemies, the Midianites, 
fell upon one another with their swords, and de- 
stroyed themselves, through the direction of God. 
Judg. 7: 22. 

Behold, my dear children, what an awful, inex- 
orable enemy of his enemies, and faithful and victo- 
rious protector of his friends he is ; for when his 
people went to battle with God's consent, though 
they had neither bows, arrows, shields nor swords, 
God fought for them and gained the victory. No 
one could harm this people, save when they de- 
parted from the commandments of the Lord their 
God ; then God delivered them into the hand of the 
enemy. We have a God that helps, the Lord Sab- 
aoth, who delivers from death ; thus extol the saints 
the help of God. When the people of God, in for- 
mer times, were encompassed and assailed with 
war, and by wicked nations and kings, and then 
cried with confidence to this their God for protec- 
tion, behold, their God only sent an angel to their 
assistance, who was able to direct all, and turned 
not away from thousands. Read 2 Kings 19:35; 
Is. 37: 36. Read further 2 Mace. 1 1 : 10. We further 
read of five angels of God, armed and upon horses 
with bridles of gold, and what great execution they 
did. 2 Mace. 10: 29. God sent two angels to Sodom, 
for the destruction of the wicked, and the preserva- 
tion of the good. And other such examples ; read 
2 Mace. 12; Judg. 7:22; 1 Sam. 14:20; 17:52; 
2 Chron. 20: 23. 

Behold, my dear children, the faithfulness of God 
towards his people, and his terribleness to the 
wicked, as has been heard ; and this is only a mod- 
erate portion, much still remains to be told of so 
many examples contained in the holy Scriptures, 
and left for our confirmation, that we might hope in 
this God, suffer for his sake, and obey him. How- 
ever, it must be understood with a due distinction 
of times and laws, as regards the ancient warfares of 
Israel, the taking ot revenge on enemies, fighting 
and killing in the time of the law, and previous to it, 
which then was done by the will, command, permis- 
sion, and also, help, of God, under the Old Testa- 
ment, but now, in the Gospel and New Testament, it 
must not be so, and is now plainly prohibited, by 



MARTYRS MIRROR. 



723 



the word and example of Christ, himself God and 
the Son of God, whose word must be heard. Pro- 
hibited, I say, plainly and clearly enough, not by 
men's commandments, but by God himself; his 
people are denied and forbidden all revenge, and 
commanded to commit all vengeance unto God ; not 
to resist evil ; to give to him that taketh away the 
cloak also the coat, and to turn to him that smiteth 
thee on thy right cheek the other also, and the like; 
yea, to love one's enemies, to pray for your perse- 
cutors, and to flee from them from one city into 
another. Matt. 5:39; Rom. 12 : 17; 1 Thess. 5 : 15. 
And they that are thus afflicted shall be blessed, 
and greatly comforted of God, with the promise of 
eternal life. In short, not to fight at all, and yet 
to fight, but this no longer with iron, steel, stone, 
wood, or any carnal weapons, but with spiritual 
weapons mighty before God. 2 Cor. 10:4. Read, 
my children, what weapons and warfare Christians 
now wield, as is plainly and very clearly set forth. 
Eph. 6. Christians have no other warfare at the 
present time. For, understand, the prophecy is ful- 
filled which said with reference to this time, that 
such people have beaten their swords into plough- 
shares, and their spears into sickles, rest from their 
works, and truly observe the spiritual Sabbath. 
Is. 2 14; Mic. 4:3; Ex. 20: 10, 11. Hence Christians 
may now not wage war any more. However I refer 
you to ancient warfare and God's succor, as these 
are a demonstration and proof to you of the great- 
ness and the terrible deeds of God ; in order that 
you may learn to know, fear and obey him in whose 
presence the earth shakes, and the mountains trem- 
ble; for the disobedient toward his word, will and 
commandment shall find no hiding-place from his 
face when he shall appear with his angels, in flames 
of fire, to execute vengeance on all the disobedient. 
2 Esd. 16 : 9. 

Therefore, my children, learn to know and shun 
sin ; for because of sin souls are damned forever. 



ARTICLE IV. 



What sin is, and whereby sin became sin; and 
what are and will be the wages of sin, be- 
fore God, or God's punishment of 
sinners hereafter. 

What sin is, is clearly shown by the holy Script- 
ures. The prophet Samuel said to Saul, when the 
latter had transgressed the commandment of the 
Lord : Disobedience is as the sin (mark, sin) of 
witchcraft. 1 Sam. 15 : 23. John says: All unright- 
eousness is sin. 1 John 5:17. James says : To him 
that knoweth to do good, and doeth it not, to 
him it is sin. Jas. 4:17. (Mark what sin is). Paul 
says: Whatsoever is not of faith is sin. Rom. 14:23. 

From this and the like, my children, learn to 
know sin ; as Paul says : By the law is the knowl- 
edge of sin. I had not known sin but by the law. 
The law causes sin to become exceeding sinful ; for 
when it says: Thou shalt not covet, sin takes occa- 
sion, and works in us all manner of concupiscence. 



Rom. 3:20; 7:7, 13. From this we also perceive, 
whereby sin became sin, namely, by the command 
and prohibition of God . 

Every one who transgresses the things which God 
has commanded, commits sin, and it is also called 
sin, and punished as sin, fully and abundantly, in 
both Testaments. The tree of knowledge was not 
unclean for Adam, except through the command- 
ment; his transgression was also called sin. As 
regards the punishment for this sin, read Gen. 3: 14. 
The heathen daughters and wives were not unclean 
for the Jews, save through the commandment of 
God, who would not have it. Concerning the pun- 
ishment, read Judg. 3; Num. 25. The sanctuary, 
or ark of God, which was certainly clean, was not 
unclean for any tribe, to touch or bear it, except 
through the commandment. Num. 4:17. The gods 
of the heathen were not unclean for Israel, save 
through the prohibition and proscription of God, also 
the commandment and the punishment. 1 Kings 15. 

Behold, thus you can perceive whereby sin be- 
comes sin, namely, through the commandment, and 
the transgressing of the commandment ; for where 
no commandment is, there is no sin, for without 
the law sin was dead. Rom. 4:15; 7:8. For sin, or 
sinful action was in the world ; but sin is not im- 
puted when there is no law. Rom. 5:13. 

Now, dear children, as soon as you know sin, 
learn to shun it as you shun fire; for if you ap- 
proach sin, it will embrace you ; but the stings and 
wounds thereof cannot be healed. Sir. 21 : 2, 3. 

Therefore, learn now to understand further, what 
proceeds from sin, and what are the wages of sin, 
for these are damnation and death. Rom. 6:23. It is 
enmity against God, because it is not subject to 
the law of God. Rom. 8:7. Hence hear further the 
terrible, relentless and awful punishment of God 
upon sin and sinners, which has ever taken place 
and will yet take place. Take heed, my dear chil- 
dren, I counsel you, as much as you value your souls, 
to this special, eternal punishment of sin and sin- 
ners. Thus says the Lord : I have long time holden 
my peace; I have been still, and refrained myself: 
now will I cry like a travailing woman ; I will de- 
stroy and devour at once. Who among you, he says, 
will give ear to this? Who will hearken and hear 
for the time to come? The day of the Lord cometh, 
cruel both with wrath and fierce anger, to lay the 
land desolate : and he shall destroy the sinners 
thereof out of it. It is the day of the Lord's ven- 
geance, and the year of recompense for the contro- 
versy of Zion. And the streams thereof shall be 
turned into pitch, and the dust thereof into brim- 
stone, and the land thereof shall become burning 
pitch. It shall not be quenched night nor day. 
Is. 42:14, 23; 13:9; 34:8, etc. 

This impending calamity, the punishment and 
righteous judgment of God, was announced and 
! promised a very long time; for when Enoch, the 
seventh from Adam, was upon earth, he said: Be- 
1 hold, the Lord cometh with ten thousand of his 
' saints, to execute judgment upon all, and to con- 
1 vince all that are ungodly among them of all their 
I ungodly deeds which they have ungodly committed, 



724 



MARTYRS MIRROR. 



and of all their hard speeches which ungodly sin- 
ners have spoken against him. Jude 14, 15. 

Mark, that God threatens and gives sufficient 
warning before, as he did to Assur: Woe be unto 
thee, Assur, thou that hidest the unrighteous in 
thee! O thou wicked people, remember what I did 
unto Sodom and Gomorrah; whose land lieth in 
clods of pitch and heaps of ashes; even so also will 
I do unto them that hear me not, saith the Almighty 
Lord. 2 Esd. 2: 8, 9, 

The Son of man shall send forth his angels, and 
they shall gather out of his kingdom all things that 
offend, and them which do iniquity, and shall cast 
them into a furnace of fire. Matt. 13:41, 42. Then 
shall the Lord say unto them on his left hand: "De- 
part from me, ye cursed, into everlasting fire, pre- 
pared for the devil and his angels: for I was a hun- 
gered, and ye gave me no meat; I was thirsty, and 
ye gave me no drink." Matt. 25:41,42. Behold, 
my dear children, thus shall it then go with those 
who do not now while it is time, regard this, being 
rich, filled and merry. For Christ says: Woe unto 
you that are rich, for ye have received your consola- 
tion. Woe unto you that are full! for ye shall hun- 
ger. Woe unto you that laugh now! for ye shall 
mourn and weep. Woe unto you, when all men 
shall speak well of you ! Luke 6: 24 — 26. When 
they lived, says Esdras, and received God's benefits 
they did not regard it; they despised his counsel 
while they had yet liberty, and contemned repent- 
ance; therefore they must know it after death by 
torment. 2 Esd. 9:10 — 12. While we lived and 
committed iniquity, we considered not that we 
should suffer for it after death. 7:56. For the 
wages of sin is death. Rom. 6. 23. But, after thy 
hardness and impenitent heart, thou treasurest up 
unto thyself wrath against the day of wrath, and rev- 
elation of the righteous judgment of God, who will 
render to every man according to his deeds; to them 
who by patient continuance in well-doing, seek for 
glory, and honor, and immortality, eternal life; but 
unto them that are contentious, and do not obey the 
truth, but obey unrighteousness; indignation and 
wrath, tribulation and anguish, upon every soul of 
man that doeth evil. Rom. 2:5 — 9. 

Understand again, my dear children, into what 
great danger our evil flesh plunges us here, slaying 
the soul. The lust and works of the flesh cause eter- 
nal sorrow and loss of heaven. As Paul says: Walk 
in the Spirit, and ye shall not fulfill the lust of the 
flesh. For the flesh lusteth against the Spirit, and 
the Spirit against the flesh; and these are contrary 
the one to the other; so that ye cannot do the things 
that ye would. Now the works of the flesh are 
these; adultery, fornication, uncleanness, lascivious- 
ness, evil lusts — (read to the end of the seventeen 
points mentioned). And he says that they which do 
such things shall not inherit or possess the kingdom 
of God. Gal. 5:16; 1 Cor. 6:9. Then it shall not be 
possible for any one to be spared from the ven- 
geance of God, whether he know God, or whether 
he know him not; if he has been disobedient to the 
Gospel, he must bear the severity of God. For 
Paul says: When the Lord Jesus shall be revealed 
from heaven with his mighty angels, in flaming fire, 



taking vengeance on them that know not God, and 
that obey not the Gospel of our Lord Jesus Christ; 
(mark) who shall be punished with everlasting 
destruction from the presence of the Lord, and from 
the glory of his power; when he shall come to be 
glorified in his saints, and to be admired in all them 
that believe. 2 Thess. 1:7 — 10. 

To disobey the Gospel, is worthy of no small 
punishment; for he that, in the sight of two or three 
witnesses, transgressed the law of Moses (which is 
inferior to the Gospel in its saving power and op- 
eration, Rom. 8:3), had to die without mercy, says 
Paul, of how much sorer punishment, suppose ye, 
shall he be thought worthy, who hath trodden un- 
der foot the Son of God, and hath counted the blood 
of the covenant, wherewith he was sanctified, an un- 
holy thing, and hath done despite unto the Spirit of 
grace? Heb. 10:29. These must expect a terrible 
judgment, and the cruelty of the fire, which shall 
devour the adversaries. It is a fearful thing to fall 
into the hands of the living God; for God is a con- 
suming fire. 10:31; 12:9. We know him that hath 
said, Vengeance belongeth unto me, I will recom- 
pense. 10:30. See, since the Gospel is great of 
value and rich in saving power, therefore, on the 
other hand, the refusing, abusing, despising and 
transgressing of the same, is so much the greater 
crime and ingratitude, and deserving of sorer pun- 
ishment, as Paul says, concerning Christ: "See that 
ye refuse not him that speaketh ; for if they escaped 
not who refused him that spake on earth, much 
more shall not we escape, if we turn away from him 
that speaketh from heaven: whose voice then shook 
the earth." Heb. 12:25, 26. 

O my children, therefore this time of the Gospel, 
in which we now are, is a very precious, valuable 
and acceptable time, as also the Lord himself fre- 
quently declares in the Gospel: as: Had such 
mighty works been done in Tyre and Sidon. Why 
do ye not discern this acceptable time for you? 
Blessed are the eyes which see the things that ye 
see. Luke 10:23. Jesus says: Jerusalem shall be 
destroyed (on account of her sins); because they 
did not know the time of their visitation. Luke 

i9:44- 

O my dear children, learn to discern good from 
evil; learn to know the wicked world, who think 
that they are holy men, Christians and believers in 
God, but are the synagogue of Satan (Rev. 2:9); 
which is evident from their whole spirit, life, and 
their wickedness; who because of their wickedness 
cannot bear, or tolerate among them, the lustre of 
the pious. But the Lord knoweth how to deliver 
the godly out of temptation, and to reserve the evil 
and unjust unto the day of judgment to be punished; 
but chiefly them that that walk after the flesh in the 
lust of uncleanness. What God intends to do with 
such, he has typified and shown to us by sinners of 
former times [as we read] : For if God spared not 
the angels that sinned, but cast them down to hell, 
and delivered them into chains of darkness, to be 
reserved unto judgment, and spared not the old 
world, but saved Noah the eighth person, a preach- 
er of righteousness, bringing in the flood upon the 
world of the ungodly; and turning the cities of 



MARTYRS MIRROR. 



725 



Sodom and Gomorrah into ashes, condemned them 
with an overthrow, making them an example unto 
those that after should live ungodly. 2 Pet. 2:4 — 6. 

Understand here, that God spares neither the an- 
gels, nor the whole world, because they were great 
in number or highly esteemed and chosen; and thus 
it has often gone with great numbers, for the un- 
godly are not the better for being many. As also 
Sirach well says: Rely not upon this that the mul- 
titude of those with whom thou doest evil is great, 
but remember that punishment is not far from thee. 
Therefore humble thyself from the heart, for the 
vengeance of the ungodly is fire and worms. Sirach 
7: 17, 18. For as one that cometh nigh wild beasts, 
and is torn by them, so it also goes with him that 
attacheth himself to the ungodly, and mingleth in 
their sins. 12: 13, 14. Oge child that fears the Lord 
is more acceptable to him than a thousand that are 
ungodly. Hence let no one depend upon this that 
his companions in wickedness are many, nor upon 
boasting of the mercy of God, before thy repentance; 
for when the fire of the punishment of God is kin- 
dled, it consumes all the wicked, great and small. 
Behold, the fire burned up the whole congrega- 
tion of the ungodly; and wrath was kindled over the 
unbelieving. He spared not the old giants who per- 
ished with their strength. Neither did he spare 
those among whom Lot sojourned, but condemned 
them because of their pride, and destroyed the 
whole land without mercy, who had transgressed all 
bounds in sinning. Thus he took away six hundred 
thousand, because they were disobedient. How then 
should a single one that is disobedient escape un- 
punished? For though he is merciful, yet also 
wrath is with him. He can be appeased, but he also 
fearfully punishes. As his mercy is great, so is also 
his correction; he judgeth a man according to his 
works. The ungodly shall not escape with his 
spoils, and the patience of the godly shall not be 
frustrated. Behold, before God a great multitude is 
of little avail. He that sinneth must die. For every 
one that is proud in heart is an abomination to the 
Lord; though hand join in hand, he shall not be un- 
punished. Prov. 16:5. The strength of the un- 
godly is like a heap of tow which is consumed with 
fire. The way of sinners is made plain with stones 
(it is true), but at the end thereof is the pit of hell. 
Sir. 21:9, 10. Hell also hath opened wide her 
mouth, to receive great and small, prince and mul- 
titude. Is. 5:14. Many be called, but few chosen. 
Wide is the gate, and broad the way that leadeth to 
destruction, and many there be which walk in it. I 
further say: The great majority will be damned and 
lost. This is too clear to be denied. 2 Esd. 8: 3. 

Dear children, he that does not fear or believe 
God, does not regard these awful assurances and 
sure threats, as also the Scripture says: Such threat- 
ening is too far off, and when a wicked man heareth 
it, he yetcleaveth to his folly and error. How truly 
does Solomon say: Because sentence against an evil 
work is not executed speedily, therefore the heart 
of the sons of men is fully set in them to do evil. 
Though a sinner do evil an hundred times, and his 
days be prolonged, yet surely I know that it shall 
be well with them that fear God. Eccl. 8: 11, 12. I 



have long time holden my peace, says the Lord; I 
have been still, and refrained myself: now will I cry 
like a travailing woman ; I will destroy and devour 
at once. Is. 42 : 14. When a child is about to be 
brought forth, the pains of travail slack not a mo- 
ment; even so shall not the plagues be slack to come 
upon the earth; the world shall mourn, and sorrow 
shall come upon it. 2 Esd. 16:38, 39. 

O happy he who always fears; but he whose heart 
is hardened shall fall into misfortune, as has been 
sufficiently heard. Mark here the long-suffering of 
God toward sinners ; but he nevertheless eventually 
punished them . How truly does Paul say : God is not 
mocked. Thinkest thou that I shall always hold 
my peace, saith the Lord, that thou dost not fear 
me at all ? But I will declare thy righteousness, and 
thy works, that they are unprofitable. Then when 
thou shalt cry, let thy companies deliver thee; but 
the wind shall carry them away, and vanity shall 
take them, Is. 57 : 13. The holy Scriptures do justly 
call our God a consuming fire. As to what fire this 
is, read Is. io:i6;Joel 2:3; Nah. 3:15; Zech. n: 1. 
Manasses truly says: O God, thine angry threaten- 
ing toward sinners is importable. Man. verse 5. 
Nahum speaks thus of the fierceness of the wrath of 
God: The mountains quake before him, and the 
hills fear. The earth shaketh before him, yea, the 
whole circuit of the earth, and all that dwell therein, 
Who can stand before his indignation? And who 
can abide before his anger? His fury burneth like 
fire, and the rocks burst in pieces before him . Na- 
hum 1:5, 6. Micah says: The Lord cometh forth 
out of his place, and will come down, and tread 
upon the high places of the earth. And the moun- 
tains shall be molten under him, and the valleys 
shall be cleft, as wax before the fire, and as the 
waters that are poured down a steep place. For the 
transgression of Jacob is all this, and for the sins of 
the house of Israel, Mic. 1:3 — 5. 

O who could write enough of such scripture ad- 
monitions! Truly, my dear children, behold, he 
that recognizes the holy Scriptures, the Bible, as the 
sure word, testimony, word and sentence of God, 
and considers well worthy of belief what is written 
in the same concerning God, and especially regard- 
ing his faithful warning against all sin, the promised 
recompense for transgression, exemplified in his 
punishment of sin as exhibited in many, together 
with all his strict and solemn oaths in which he has 
denied his kingdom to the impenitent, as has al- 
ready been mentioned here in part, and will yet 
briefly be pointed out; such a man, I say, may well 
tremble before God, and with David the skin and 
hair of his head may shudder. And if there be but 
one spark of the fear of God, and faith in his word, 
in his inmost heart, his laughter may and must turn 
into weeping till he obtains peace instead of enmity 
with God. In the first place I will speak of God's 
warning against sin. 

But, my dear lambs, I am deprived of time further 
to complete my purpose and intention. This however 
was almost finished, but I intended to improve it and 
to copy it in a far more legible and better form. 
However, it is now done, and I must and will now 
disengage myself, and prepare to die, as I think, in 



726 



MARTYRS MIRROR. 



four days. And, behold, my dear children, I re- 
joice in this, and am of good cheer in the Lord, and 
trust not to spare my body for the truth, but to pre- 
sent it in worship as a living sacrifice, holy and ac- 
ceptable unto God. And I trust by the grace of 
God, that I have been to you, my dear children, a 
father who have set you a good example, in my life 
and death. When you attain to the years of under- 
standing, think thorougly on it and so follow Christ 
with me, as he has gone before us, in all suffering 
and holiness; and we shall meet again, and this 
in eternal joy and in the kingdom of heaven, forever. 

My dear children, though you do not live to- 
gether, love one another the more ardently, and 
show your love in whatever way you can, as by 
greetings and instructive letters to one another. 
Make copies of this little book, so that each of you 
three children may have one. 

I first send it to you my dear son Alewijn Hen- 
dricks, because you are the oldest. Remember what 
I have written for your instruction; communicate it 
also to your little sisters. Farewell now, an eternal 
farewell, my three little orphans. 

Written by me, your dear father, 

Hendrick Alewijns. 



HERE FOLLOWS A LETTER WRITTEN BY HANS MA- 
RIJNS, WHICH HE SENT FROM HIS PRISON TO 
HIS BELOVED BRETHREN AND SISTERS. 
Always have God before your eyes. 
Grace, peace and joy from God our heavenly Fa- 
ther, wisdom, righteousness and truth, through 
Christ Jesus his beloved Son our Lord and Savior; 
together with the comfort and illumination of the 
Holy Ghost; these I wish you, much beloved breth- 
ren and sisters in the Lord, as a friendly greeting 
and eternal adieu in this sad world, where nothing 
is to be found but every sorrow of heart. I trust to 
go and rest, with all the elect saints of God, under 
the altar, and hope to wait for you there: to this 
end may the Lord grant us his grace, and may he 
keep me, miserable sinner, unto the end, as I hope 
and trust he will do. Amen. 

Know, much beloved brethren and sisters in the 
Lord, that we are all well yet, the Lord be praised; 
and it is still the purpose of us all, to adhere to the 
holy truth of the Lord all the days of our life, for 
which we can never fully thank the Lord. O dear 
brethren and sisters, how could we fully thank him, 
that he so loves me unworthy one ! I hope by his 
grace, that I shall suffer for his holy name, and I 
trust to hear with all the beloved saints of God: 
' ' Come, ye blessed of my Father and inherit the 
kingdom prepared for you from the foundation of 
the world." Matt. 25:34. O dear brethren and sis- 
ters, what beautiful promises are given to them that 
overcome: That they shall shine forth as the sun in 
the kingdom of their Father; that they shall be of 
the household of God; that they shall eat of the 
hidden manna, and of the tree of life, which is in 
the midst of the paradise of God. Rev. 3:12; Mat- 
thew 13:43; Eph. 2:19; Rev. 2:17; 2:7. 



O why should I write you much; I hope and 
trust, that you yourselves are all taught of God. 
Hence, dear brethren and sisters, I know of nothing 
special to write you, save that we should always 
take heed well to keep that which is committed to 
our trust, that no man take our crown, for Peter 
says: The devil walketh about as a roaring lion, 
seeking whom he may devour: whom resist stead- 
fast in the faith. 1 Tim. 6:20; Rev. 3:11; 1 Peter 
5:8. O we shall be well rewarded, if we hold the 
beginning of our confidence steadfast unto the end. 
Herewith I will commend you all unto the Lord, 
and to the rich word of his grace, which is able to 
build us all up for his heavenly kingdom. Amen. 
And I kindly pray you, also to see to my child a 
little as much as you can. I have also requested 
this of the sister at Vlis^ingen, and of Christian. 
You may advise together as is best; for I must now 
part from it, so that I cannot take care of it. But I 
am heartily satisfied with this, and am ready to for- 
sake not only wife and child, but also body and life, 
if the Lord will only keep me, as he has hitherto 
done, and will yet do. O dear brethren and sisters, 
we are all of such good cheer. I and Hendrick and 
Gerrit greet you all much. Greet Hendrick and 
Maeyken much in my name, and Adrian and Gerrit 
Coelemey, and your companion Lieven, and Huy- 
bert; further, Ydeand her husband, and Jacob Wit, 
and the rest of the brethren, and to all whom it is 
convenient to greet. Bid them all farewell in my 
name. Written on the third of February, in the 
year 1569, after I have been advised of my sentence. 
Farewell altogether, and be valiant always. I trust 
that we shall see one another again. Communicate 
to Geertgen occasionally something of the profit, as 
seems best to you; and do with her what is best, 
this I earnestly ask of you. 

By me, Hans Marijns, your unworthy brother in 
the Lord, with what is in my ability for your best, 
for this time. 



ANPLEUN1S VAN DEN BERGE, A. D. 1569. 

This Anpleunis van den Berge, because he had 
permitted, in the year 1556, that the word of God 
was truly and openly preached on his land, and that 
he had lodged some of the brethren, had to leave 
his own house and property, and conceal himself, 
and sojourn with other good friends (so severe was 
then the persecution against the Christians), until, 
finally, while walking on the road, he was appre- 
hended, and this only because one who saw him 
walking, said: There goes the man who permitted 
preaching on his land. And though he offered to 
give to the officer that apprehended him his purse 
containing fifty pounds Flemish, if he would let him 
go, he was nevertheless taken along into prison at 
Kortrijk, where he, after a bold confession of his 
faith, was very severely tortured, by scourging as 
well as otherwise; but as he would in no wise apos- 
tatize from his faith, or implicate any of his fellow- 
members, he was finally sentenced to death, and 
burned, in the year 1569, thus obtaining a house 
and inheritance which shall never be taken from 
him. 2 Cor. 5: 1. 



MARTYRS MIRROR. 



727 



JASPER DEN TASCHRINKMAKER, A. D. 1569. 

At Antwerp, about the year 1569, there was ap- 
prehended a brother, named Jasper den Taschrink- 
maker, who, when he was examined concerning his 
faith, boldly confessed it, and would allow no en- 
treaties, threats or tortures to swerve him from it, 
so that because of his steadfastness he was sentenced 
to death as a heretic, and offered up his sacrifice by 
fire. Hence the eternal fire shall not destroy that 
which he has built upon the foundation Jesus Christ. 



DIRK ANOOT AND WILLEM DE ZAGER, IN THE 
YEAR 1569. 

When the Duke of Alba tyrannized with great 
violence against the Gospel, as Antiochus against 
the law, 2 Mace. 7, there were brought prisoners 
into Ypres, in Flanders, in the year 1569, one Dirk 
Anoot, of Westvleteren, and one named Willem, a 
wood-sawyer, who, as they could in no wise be 
drawn from the truth by tribulation, fear, or any suf- 
fering inflicted upon them, were finally condemned 
and sentenced to the fire, and were then brought 
into the market place, before the city hall, with a 
stick fastened in their mouth, that thev should not 
speak. There each was placed at a stake and 
burned. Thus they, as those who did not love 
their life, but delivered it up for the Gospel, of- 
fered up their bodies as a burnt sacrifice unto God, 
their Lord. 



TANNEKEN VAN DER MEULEN, JAECXKEN VAN 

HUSSELE, AND JAECXKEN TEERLINGS, IN 

THE YEAR OF OUR LORD 1 569. 

At Ghent in Flanders also three sisters were ap- 
prehended on account of the faith, namely Tanne- 
ken van der Meulen, Jaecxken van Hussele, and 
Jaecxken Teerlings, who had to leave, for the Lord's 
sake, five little children, whom she commended to a 
faithful keeper and Provider, since she had to help 
her two imprisoned fellow sisters contend for his 
name, in which all three of them evinced such man- 
ful courage unto death, that even the tyrants were 
amazed at it, who shall be still more amazed, when 
they shall hear the sound of the trumpet, and see 
that these with all the children of God shall be taken 
up into everlasting joy and gladness, while they 
themselves standing on the left hand will have to go 
into everlasting sorrow, and that the time of repent- 
ance shall then be utterly taken away from them. 



JOOST GOETHALS, ROELANDT AND PIETER STAY- 

ERT, JANNEKEN ROELANDS AND JANNEKEN 

DE JONCKHEERE, IN THE YEAR 1 569. 

In the year 1569, at Ghent, in Flanders, there 
were apprehended for the faith, three brethren and 
two sisters, namely, Joost Goethals, Roelandt and 
Pieter Stayert, Janneken Roelands and Janneken de 



Jonckheere. These had to resist many examina- 
tions, trials and temptations, but remained valiant 
in everything unto death, so that they were tried as 
gold in the fire; nor did that fail which they had 
built upon the corner stone Christ ; wherefore they 
shall, for having been faithful here over a few things, 
be made rulers with the good and faithful servant 
over many things, and enter into heaven into the 
joy of their Lord. Matt. 25:23. 



CHRISTOFFEL BUYZE, LAURENS VAN RENTERGEN, 
JOOST MEERSSENIER, AND GRIETGEN BAETS. 

Not long after the above there were also appre- 
hended at Ghent three brethren and one sister, 
namely, Christoffel Buyze, Laurens van Rentergen, 
Joost Meerssenier, and Grietgen Baets. These, in 
order to follow Christ, gladly took up his cross, 
and had to suffer much reproach, temptation, and 
pain in the narrow way; but in all this they cour- 
ageously persevered, and could in no wise be in- 
duced to apostatize, so that they finally had to lay 
down their lives for the name of Christ, and with 
him press through the strait gate, in order that they 
might take the kingdom of God by force, where 
they in the new Jerusalem, shall have him for an 
everlasting light, and shall with all those who have 
valiantly contended for the truth, live in everlasting 
and imperishable joy. 



OLD PIETER, JAN WATIER, JAN VAN RAES, WOU- 

TER DENIJS, FRANCAIS THE CARPENTER, AND 

KALLEKEN, THE WIDOW OF ANPLEUNIS 

VAN DEN BERGE. 

As the Jews did to the Shepherd, so their suc- 
cessors do still to his sheep, which was evident in 
the year 1569, when they, having come from Kort- 
njck to Meenen, apprehended there a brother 
named old Pieter; but not yet satisfied with this, 
they returned on the Friday before Easter, in the 
night, and apprehended Jan Watier, Jan van Raes, 
Wouter Denijs, Francais the Carpenter, and Kalle- 
ken, the widow of Anpleunis van den Berge (which 
latter had previously been offered up). These were 
so tightly bound that it was pitiful to behold. Jan 
Watier said: ' ' If there is any one here from Komen, 
greet my wife, and tell her to fear God." These 
were then conducted to Kortrijck, where they lay 
for three weeks, so closely guarded that no one 
could come to them, to comfort or speak to them. 
They were also very severely tortured, in order that 
they should mention others : but God kept their 
lips. The old man, Jan van Raes, was put on the 
rack twice, but he nevertheless betrayed no one. 
When John Watier was led back to prison, it was a 
lamentable sight to behold how he had been tor- 
tured, all his limbs appearing to have been broken. 

When they were led to the court, they said : 
' ' Now truth is fallen in the street, and equity can- 
not enter." Is. 59:14. There they (the five breth- 
ren and one sister) comforted and cheered one 



728 



MARTYRS MIRROR. 



another with the word of God. i Thess. 4:18. 
There the innocent were sentenced to be burned, 
and delivered to the hangman or executioner. 
Longing for their Father's land, to be in peace with 
him forever, they boldly came forth, and Pieter 
sighed and cast up his eyes, saying : " O Lord, suc- 
cor thy servant, and strengthen him in his last ex- 
tremity; and do not account this as sin to them, but 
convert them; for they know not what they do." Jan 
Watier said to the lords: " If we have done amiss 
to you in anything, do forgive us; we gladly forgive 
you all that you have done amiss to us; but let the 
innocent blood you have shed satisfy you, and do 
not shed any more." Pieter said to the people: 
" If you would enter into life, seek first the kingdom 
of God, and his righteousness, and all that you fur- 
ther need shall be added unto you." Matt. 6:33. 
He further said : "This is the strait gate by which 
we enter in; here we are going home, where we 
shall be this evening." Wouter Denijs said: "O 
Lord, reprove them with the hammer of thy divine 
word, that they may perceive, whom they have 
pierced, and be converted." John 19:37. Pieter 
again said : ' ' These members, which God has given 
me, I will gladly surrender for his honor; for here- 
after, when I rise, he shall give them to me again." 
2 Mace. 7:11. 

When they had all finished their prayer, and were 
standing bound at the stakes, they confidently ex- 
claimed : " O heavenly Father, into thy hands I 
commend my spirit." Thus all these six friends 
passed through the conflict, as faithful regenerated 
children of God, and elect sheep of Christ, who 
remained steadfast unto the end, and with their 
sacrifice took their blessed departure out of this 
world. 

Wouter Denijs also wrote several letters from 
prison, three of which have come into our hands, 
and follow here. 



THE FIRST LETTER OF WOUTER DENIJS, TO 
HIS WIFE. 

A cordial greeting to you, my beloved wife and 
children, and to father, and to my brothers, sisters 
and all my friends according to the flesh, and to all 
that are known to me, who fear God from a pure 
heart. This fear, from a pure heart, may the 
Almighty God grant you through his Son Jesus 
Christ. 

My beloved wife, and my children, whom I love 
next to God, lay this to heart, for I have written it 
with great diligence. Behold, I think (and know 
nothing to the contrary) that you will receive noth- 
ing further from me; hence if you would be saved 
let my words abide in your ears, I therefore pray 
you from the depths of my heart, through Jesus 
Christ, always to instruct and admonish my and 
your children with great diligence in the fear of 
God, as long as the Lord will let you remain to- 
gether. I further request you, always to restrain 
them, lest they rule over you. You have such a 
striking example in some whom I will not mention 
here, not deeming it best; but I will let it be as it is ; 



every one will give an account of himself. Romans 
14: 12. Therefore, my dear and beloved, I pray you 
for Christ's sake, to walk in the fear of the Lord; and 
use more diligence in seeking your salvation, than 
you have hitherto done; and be not ashamed to ask 
questions in matters pertaining to salvation, but let 
us be ashamed before the Lord of our misery and 
nakedness; for when the Lord visits us, every one 
would like to be found glorious and spotless, and 
blameless in weakness. For when one gets into 
bonds, it is such a blessed thing to have peace in 
one's conscience; or even if one should be laid upon 
his death-bed. Hence Peter admonishes us: "Let 
them that suffer according to the will of God com- 
mit the keeping of their souls to him in well doing, 
as unto a faithful Creator." 1 Peter 4: 19. And the 
apostle exhorts us that every one should seek to ex- 
cel in good works. Tit. 3:8. And Christ says in 
his Gospel : He that forsaketh not lands and house, 
father and mother, wife and children, yea, his own 
life, is not worthy to be my disciple. Luke 14: 26. 

Therefore, every one that would be saved must 
obey his Savior, as the word of the Lord every- 
where declares. Hence use diligence to hear and 
follow the word of God ; for, without the word of 
God salvation cannot be found, however grandly 
the false prophets boast themselves. For from the 
beginning of the world the righteous had to suffer 
from the unrighteous, and be persecuted, for if the 
Prince of our salvation himself suffered, being an 
example and pattern unto us, that we should follow 
him; we may well see that the servant is not better 
than his Lord. Hence let every one that would be 
saved make entreaty to the Lord, from the depth 
of his heart and with tears, without ceasing. And 
I pray you, my dear wife, to teach our children to 
read and write, if it be possible for you, in order 
that they may be able to search for themselves. 
John 5 : 39. 

Thus, my dear and much beloved wife, whom 
next to God I loved above all men, lay this to heart, 
and let the same be done by all that shall see it or 
hear it read. And I pray you, brother and sister, 
and all who truly know Christ, and love his appear- 
ing, that, when they attain to years of understand- 
ing, you will exercise an oversight and care not 
only over mine, but all that are in like condition ; 
and charge Hansken at Proentken's, occasionally 
to admonish Pieter, and to search whereunto we 
are called, and for what testimony his father was 
burned at Wervijke, in Flanders. Acts 23 : 11. 

And I beseech every one that would be saved, 
not to neglect the grace of God. Behold, now is 
the accepted time; behold, now is the day of salva- 
tion; let every one take heed now. On the twenty- 
first day of April, about eleven o'clock, I received 
a letter here, which was welcome to me. However, 
I will pass this by, and go on. Know that we are 
still of good courage, and had I been able, I would 
have sent you something; but this I send you all 
as a greeting, and for a remembrance to my chil- 
dren, and I request of you who remain there, to 
keep this till they attain to their understanding, 
if it be possible for you, if peradventure the Lord 
should grant grace, and knowledge of the truth. 



MARTYRS MIRROR. 



729 



as I trust he will do. I entreat every one from the 
depth of my heart, and with tears, before God, to 
excuse my weakness kindly and in love. I deplore 
it before God and men, that I have not been more 
of a light, and that the talent which I have received 
has gained so little profit. 

Hence every one may take good heed, and al- 
ways be watchful; for I testify before God and men, 
that I have not lightly come here. Therefore let 
every one take heed, I pray you, that you do not 
lightly receive this; for, know that I have not lightly 
written it; with this warning I acquit myself of all 
responsibility. Let every one take heed. 

Written by me, your husband and dear friend, 
WOUTER DENIJS. 



THE SECOND LETTER OF WOUTER DENIJS AND HIS 

FELLOW-PRISONERS, TO HIS BRETHREN AND 

SISTERS IN THE LORD. 

The unfathomable grace of the Lord Jesus Christ 
be with all dear brethren and sisters, and all dear 
friends who desire to walk in the true and pleasant 
fear of the Lord; and with the overseers of the true 
bride of Christ; this we wish as a heartfelt greeting, 
namely, we brethren and sisters, Jan van Raes, 
Francais the carpenter, Jan Watier, of Komen, Old 
Pieter, Wouter Denijs, and Kalleken van den Berge, 
who are in bonds here at Kortrijck for the testimony 
of Jesus Christ. 

Further, dear friends, we inform you in regard 
to our first examination, that we were sharply and 
severely examined concerning our brethren, leaders 
and teachers, as to who they are, where they live, 
and what their names are. 

Hence we pray you, dear friends, that you do 
not lightly inquire concerning one another's names 
or places of abode; for when we get into bonds, 
we have to suffer great distress on account of it; 
but the Lord be praised forever,- who has hitherto 
kept our lips; however, we are greatly threatened 
with the torture. We therefore kindly ask you, 
diligently to entreat the Lord for us, and for all our 
brethren that are in bonds at Ghent, Antwerp, and 
all other places; that the Lord may strengthen them. 
And we heartily ask you, to see to our wives and 
children, and to admonish them in the fear of the 
Lord, as you should like to have done to yours ; 
and to see that you protect their property as well 
as you can. And know that it is still our purpose 
to fight through by the grace of the Lord. Kalla- 
ken, and Stijntgen and Jaentgen, her two daughters, 
are confined together, and greet you much ; and as 
regards their purpose it is also tolerably well with 
them. But we pray you, dear friends in the Lord, 
diligently to search his word, and to admonish one 
another while you are out of bonds; for I fear that 
they will yet greatly scatter the church, since they 
are still thirsting much for blood, even more than 
the judge. For as Jannes and Jambres vehemently 
withstood Moses, so do these violently resist the 
truth. They intend to scatter the whole flock at 
Meenen . Hence let every one keep as quiet as he 



can, and if you receive any warning, whether verbal 
or otherwise, heed it; for if I, Wouter Denijs, had 
heeded it three or four nights, I would perhaps not 
be imprisoned. But I thank the Lord for his grace; 
I thought it should cause me far more sorrow; but 
now I find that the Lord is wonderful and mighty 
in his deeds; he who does not leave his children 
comfortless, for which I can never fully praise or 
thank him . Pieter heartily asks the church to for- 
give him; for what he said was spoken from great 
consternation, and the man is wonderfully sorry on 
account of it, and has wept many a tear because it 
happened. We kindly pray you, to remember us 
in your prayers, as being imprisoned with us, for 
we now much need the prayers of the saints. And 
do not lightly receive our letter, for we have good 
reason to write this, since we are far more ardent 
in remembering our fellow-prisoners than we were 
before we were in bonds. For you may know how 
this letter was written, namely, with a little stick 
cut off of a counter, and with ink made of red earth. 
Further, dear friends, I heartily pray you to ad- 
monish Ariaenken, my wife. Though matters now 
thus stand with her, I trust in the Lord, that she 
will not remain under the subjection of Egypt with 
her carnal friends, since she has been spoken to. 
I hope for the best. 

No more, but farewell; we commend you to God, 
and to the word of his grace. 

Written by me, Wouter Denijs, commenced on 
the nineteenth, and finished the twentieth, by the 
grace of the Lord, to whom be praise and honor 
forever. Amen. 



A THIRD LETTER OF WOUTER DENIJS AND HIS 
FELLOW- PRISONERS. 

Let every one take heed, though I do not write 
much or very learnedly, which is something that 
is not in me. Receive this from me in good part, 
as I trust you will do. These greetings and warn- 
ings I send to those indicated in my preceding let- 
ters, and further to those who are principally of my 
acquaintance, and to all that walk in the fear of 
God, and love his appearing, and desire to follow 
this ; and I admonish every one to be diligent in 
searching the word of God. Exhort one another 
in love, and copy this for my dear and beloved wife, 
and preserve these three letters: this I heartily pray 
you. Take further solicitations for your salvation, 
and let it be read to you occasionally. Grieve not 
on my account, but grieve before God because of 
your sins. Think not within yourselves, that you 
are without sin, but always have an humble estimate 
of yourselves before the Lord; for James says: If 
any man think that he serveth God, and bridleth 
not his tongue, this man's religion is vain. James 
i : 9. Therefore, my beloved, comfort yourselves 
in the Lord, and think that he has called me here- 
unto; and I trust by his power, through the help 
and strength of him who counts me worthy for 
this, not to depart therefrom for any torture. And 
I firmly trust that the Lord counts, and shall make, 
me worthy for it; and I shall firmly trust in him 



730 



MARTYRS MIRROR. 



with a pure heart unto the end; for I may well say 
hitherto, that the Lord is showing me, and five or 
six others with me, such abundant grace, that it 
were impossible for me to describe it with the pen; 
for we scarcely know of our bonds, but are together 
in fervency of spirit. Hence I admonish you all to 
pray with greater diligence than I have sometimes 
done, for the prisoners, as the apostle exhorts us. 
Let, therefore, every one be diligent to pray in love; 
for we find that they that are in bonds pray much 
more fervently for those who are out of bonds. 
Thus I will conclude writing. Let every one be 
quick to see how the life and doctrine of the learned 
and wise of this world accord with the life of our 
Lord, Christ Jesus, our Savior. 

Herewith I commend you to the faithful Creator, 
and to the word of his grace. 

Written by me, Wouter Denijs, 

And my fellow-prisoners. 



COPY OF A LETTER WRITTEN FROM PRISON, AT 

ANTWERP, BY A YOUNG WOMAN, NAMED NELLE- 

KEN JASPER, OF BLIJENBERG, WHO LAID 

DOWN HER LIFE AT THE FORMER PLACE, 

FOR THE TESTIMONY OF JESUS CHRIST 

AND HIS DIVINE WORD. 

Grace and peace be from God the eternal and 
Almighty Father, through Jesus Christ, who gave 
himself for our sins into the hands of the enemies, 
and received much suffering from sinners, that he 
might deliver us from this evil and perverse world, 
according to the will of his Father. To him be 
praise, and honor forever and ever. Amen. 

This bleeding and crucified Jesus Christ I wish 
all dear brethren and sisters in the Lord, and all 
those that fear God from the heart, as a cordial 
greeting, and endowing of your mind. Further, my 
heartily beloved friends, and chosen in the Lord, 
please know that my mind is still- unchanged, and 
desire to adhere to the eternal truth all the days of 
my life, as long as there is breath in my body. I am 
of good cheer; praise, glory and thanks be to the 
Lord evermore for the great grace which he shows 
me, for I have from the very beginning been of such 
good cheer. Yea, he gives such joy into my heart, 
that I cannot express it, and I cannot fully thank 
the Lord for the great benefits he shows me. 

Know further, my dear brethren and sisters in 
the Lord, that I was before the lords. There were 
four of them: the Margrave, two judges, and the 
clerk of the criminal court. When I entered the 
room, I did reverence to them, and the Margrave 
said: "Well, my daughter how are you?" I re- 
plied: "Very well, sir." The Margrave asked me 
whether I had not sat myself tired. I answered: 
' ' Yes, my lords, if it were your pleasure to make 
away with me, it would be very welcome to me. ' ' 
The Margrave said: "How so, my daughter, you 
must not speak thus; you must give up your opin- 
ion, and the King will pardon you." I said: "You 
have put my father and mother out of the way, and 



the two boys, but me you have left sitting here, 
which greatly grieves me." The Margrave said: 
"How so, my daughter; if I should have put you 
out of the way with your father and mother, it would 
not seem good to me; since you are not yet bap- 
tized, the King will pardon you." The judges 
asked: "Is she not yet baptized?" "No," replied 
the Margrave. I said : ' ' No ; it is true, I am not yet 
baptized ; but if I were released this evening, I 
should have it done to-morrow, if it were possible." 
Then they sighed over me, and I said: "The two 
boys were likewise not baptized." They replied: 
"It is true; they would not desist from their opin- 
ion; efforts enough were made in regard to them." 
I said, ' ' I will likewise not depart from my faith. ' ' 
They told me that I should then not fare better. I 
said I was well satisfied with it; though they should 
roast me on a gridiron, or boil me in oil, yet I 
trust by the grace of the Lord not to depart from 
the truth, as long as there is breath in me; "and 
for this," I said, "I am of good cheer and would 
rather see it to day than to-morrow." I firmly hope 
and trust in the Lord, that he will help me, and 
have fixed my confidence in his word, where he 
says: "O my chosen, fear thou not; I shall preserve 
thee in the fire and in the water, and I shall not 
suffer thee to be tempted above that thou art able 
to bear." Then they said: "Daughter, you are de- 
ceived; your father and your mother deceived you; 
they compelled you to it; you were under their 
subjection; you did it through fear; but now you 
are free from them, and have your own free will; 
hence, let it go; the King will pardon you; you are 
young yet;" and other similar words. I said that I 
wanted to keep what I had. They said that I should 
advise with myself. I told them that I had my ad- 
vice with me, and had sufficiently advised with my- 
self. 

They told me to think that they also had a soul, 
and wanted to be saved. I told them that there 
were many who would be willing to rejoice with 
Christ, but few that wanted to suffer with him. 
They said that it did not depend on suffering. I 
said that Christ himself had to suffer: how much 
more we? They did not reply to this, but said: 
' ' Forsake your opinion ; we shall send you learned 
men into a little room alone;" and asked me what 
learned men and ecclesiastics I wanted. I told them 
that I did not want any, but that I wanted to keep 
what I had. They said that I must be forever 
damned if I should die in this condition, and that 
my father and mother, and brothers, were glad if 
they could be here and repent. I told them that I 
knew better. We had many more words, which it 
would take me too long to write; besides, I have 
forgotten much of it. Thus, my affectionately be- 
loved brethren and sisters, whom I love from my 
inmost heart, it is my heartfelt prayer and request 
of you, that you would entreat the Lord in my be- 
half, that I may finish it to the praise of the Lord, 
and to my eternal salvation. Amen. 

Dear friends, I must yet pass through a great 
wilderness, for it is desolate and perilous here; yea, 
I must yet tread through thistles and thorns; but 
the crown of life is prepared for us; for it is the right 



MARTYRS MIRROR. 



731 



truth, and no other shall ever be found. O my dear 
lambs, do not depart from the Lord; he will not 
permit you to be tempted above that you are able 
to bear; for he is a faithful succorer, a strength in 
weakness, and a comforter in sorrow to those that 
are afflicted in heart. Let us nestle close into his 
arms, and cast all of our care upon him, for he cares 
for us, and will himself watch over us; that we may 
partake of the supper with all the saints in heaven, 
where Christ himself will gird himself, and serve at 
the table. Herewith I will commend you to the 
Lord, and to the mighty word of his grace; may 
the peace of God rule in your hearts. I heartily 
greet all our dear brethren and sisters, and all those 
that fear God from the heart, with the peace of God. 
By me, Nelleken Jasper, a maiden of Blijenberg, 
your unworthy sister in the Lord; the 12th of De- 
cember, A. D. 1569. Send me a letter occasionally; 
for it will be very welcome to me. 



NOTICE TO THE CHRISTIAN READER, CONCERN- 
ING THE FOLLOWING SENTENCES. 

It is a fact known to those who have read with 
attention the history of Holland for the years 1533, 
x 534. ^S. and some of the following, that the ex- 
ternal condition of the so-called Defenseless Ana- 
baptists ( Weerloose Ddopsgesinden) was very sad 
and at the same time in a state of confusion; not 
only through the severe persecutions by which they 
were scattered into every quarter, but especially 
also through the insurrection of such as, without 
being defenseless, also taught.the baptism of adults; 
because these by falling into abominable practices, 
furnished cause that all those who opposed infant 
baptism were looked upon by the authorities, as 
though they also had part or guilt in such improper 
and abominable doings. And since all who taught 
the baptism of adults were indiscriminately called 
Anabaptists, and under this name persecuted alike, 
it was sometimes scarcely possible for those who 
saved their lives by flight, to know when some were 
apprehended or put to death, whether they were of 
the number of their defenseless brethren and sisters, 
or not; as also, how many they were, and what 
were their names. 

For this reason there were in those years, and, as 
may be inferred from history, also in later times, 
and in divers places, many pious witnesses put to 
death, whose number and names have not been as- 
certained so clearly, that they could be placed 
among the number of their fellow combatants in 
this book, to serve as patterns of utmost fidelity in 
the confession of the truth, to succeeding genera- 
tions. 

In this number there have also been embraced 
up to the present time various men and women who 
were put to death at Amsterdam ; whose sentences 
came into our hands, while this Bloody Theatre was 
being reprinted; they were obtained from the book 
of sentences from said city of Amsterdam, preserved 
in the archives there. From these sentences it is 
clearly evident that they were not put to death on 
account of insurrection or any other misconduct, 



but simply because they departed from Romish in- 
stitutions, opposed infant baptism, and had adopted 
the baptism which is administered upon confession 
of sins, and faith in Christ our Lord. 

Hence we deem it our duty, to make known here 
also these persons, and to place them with those 
with whom they in their lifetime valiantly fought 
unto the end under one banner of Christ Jesus our 
Lord; and with whom they also rest from their la- 
bors, till the time that they shall together, in the 
resurrection, be made partakers of the incorruptible 
crown of glory. 

We heartily wish that we had been able to give 
an account also of their valiant deeds, wise dis- 
courses, acts of patience and resignation, and every 
thjng that took place in connection with their suffer- 
ings and death. However, none of these things 
have come to our knowledge, having through the 
adverse circumstances of those times, probably never 
been divulged by those who could and would have 
made them known to those unacquainted with them, 
or to posterity; even as those sorrowful times caused 
this with regard to many martyrs, since of some it 
has scarcely been possible to record their number 
and the place of their offering. 

Extract from the book of criminal sentences of the 

city of Amsterdam, Fol. 4.8, verso, preserved in 

the archives there. 

Whereas Grietje Arents, a maiden of Limmen, 
has had herself rebaptized, holding pernicious views 
concerning the sacraments of the Holy church, con- 
trary to the faith and ordinances of said church, and 
the written laws and decrees of the Emperor, our 
gracious lord; and, moreover, was banished by the 
Court of Holland, for the aforesaid reason, from 
these countries of Holland, Zealand and Friesland, 
on pain of death, without that she, the prisoner, has 
hitherto manifested a willingness to repent, but has 
suffered the time of grace granted by his Imperial 
Majesty to pass by; therefore, the judges, having 
heard the demand made against her by the Bailiff in 
behalf of His Imperial Majesty, and the answer and 
confession of the aforesaid Grietje, and having con- 
sidered the circumstances of this case, have con- 
demned said Grietje by sentence to be executed by 
water, as has been done by the executioner. Done 
the last day of December, A. D. 1534, in the pres- 
ence of the whole court. 

This Grietje Arents, according to the contents 
of the sentence, had first been banished, however, 
as clearly appears, for no other reason than that 
she did not believe like the Roman church, for 
which reason also, since she persisted therein, she 
was put to death; but why she returned to the place 
from which she had been banished, is not known; 
however, we may well infer, since nothing else is 
laid to her charge in this sentence, that the cause 
thereof was likewise a matter of faith and conscience. 

Exfract as above, Fol. 49, verso. 

Whereas Jan Pauw, block-maker, Arent Janssen 
of Gorckum, tradesman, Barent Claessen of" Swol, 
fuller, 1 Jan van Gink, Hendrich Biesman of Maes- 



732 



MARTYRS MIRROR. 



tricht, Cornells Willemsse of Haerlem, cabinet- 
maker, Arent Jacobssen, Keyser, of Moonicken- 
dam, and Willen Janssen of Zutphen, have had 
themselves rebaptized, and have accepted the cove- 
nant of the Anabaptists, holding pernicious views 
concerning the sacraments of the holy church, con- 
trary to the faith and ordinances of said church, and 
the written laws and decrees of his Imperial Majesty 
our gracious lord ; therefore, the judges, having 
heard the demand made by my lord the officer con- 
cerning them, and their defense and confession, and 
having considered the circumstances of the case, 
have condemned the aforesaid persons by sentence, 
to be executed with the sword and put to death, on 
the scaffold erected for this purpose in the market- 
place of this city; and, moreover, their heads to.be 
placed upon stakes, and their bodies upon wheels, 
for an example unto others, as was done immedi- 
ately afterwards. Done the 6th day of March, 
A. D. 1535; in the presence of the whole court. 
Concerning Jan Pauw there is still another, sepa- 
rate sentence, that on the 29th of December 1534 
he was tortured, by sentence of the judges, in order 
to learn from him who had baptized, and who had 
been baptized at his house ; however, since that 
sentence contains nothing but this order to torture 
him, we have not deemed it necessary to add it 
here verbatim. 

Extract as above, Fol. 5/. 

Whereas Jan Jacobssen, of Normandy; inhabitant 
of this city, Adriaen Cornelissen of Sparrendam, 
and Gerrit Claessen of Oudenyerop, have entered 
into the covenant of the Anabaptists, and been re- 
baptized, holding pernicious views concerning the 
sacraments of the holy church, contrary to the holy 
Christian faith and the ordinances of said church, 
and the written laws and decrees of his Imperial 
Majesty our gracious lord; therefore, my lords the 
judges, having heard the demand made by my lord 
the Bailiff, in behalf of his Imperial Majesty against 
the aforesaid persons, and their defense and con- 
fession, and having considered the circumstances 
of their crime, have condemned the aforesaid per- 
sons by sentence, to be executed with the sword 
and put to death, by the executioner, on the scaffold 
erected in front of the city hall, of this city, and, 
moreover, their heads to be placed upon stakes, 
and their bodies upon wheels, for an example to 
others ; as was done by the executioner ; and we 
furthermore declare their property confiscated for 
the benefit of his Imperial Majesty as Count of 
Holland, of those who are not citizens of this city, 
and of the citizens, to the sum of one hundred 
pounds, according to the privileges of this city. 
Done on the 15th of May, A. D. 1535, in the pres- 
ence of the Bailiff, Ruysch Janssen and Goossen 
Janssen Rekalff, Burgomasters, and all the judges. 

In the public histories of that time mention is 
made only of the beheading of three men on that 
day, without anything evil being laid to their 
charge, except simply that they were counted among 
the Anabaptists. And since this sentence charges 
them with no crime, insurrection, or any miscon- 
duct, which in that time of violence, when that riot 



at Amsterdam had but recently happened, would 
very probably have been done, had there been any 
grounds for it, it can readily be inferred that these 
men were pious persons, who are worthy to be 
placed with the other faithful soldiers of Christ our 
Lord. 

Extract as above, Fol. 51. verso. 

Whereas Baef Claes, a maiden, Grietje Maes, Ger- 
rit' s widow, Barbara Jacobs, a maiden of Haser- 
woude, Breght Elberts, a maiden, Adriana Ysbrant, 
a maiden, Trijn Jans of Munnickendam, and Lys- 
beth Jans, a maiden from Benskop, have been 
rebaptized, holding pernicious views concerning the 
sacraments of the holy church, contrary to the holy 
Christian faith and the ordinances of said church , 
and the written laws and decrees of His Imperial 
Majesty our gracious lord, without that they have 
hitherto shown any penitence; therefore, the judges, 
having heard the demand made by the bailiff in the 
behalf of his Imperial Majesty against them, and 
their answer and confession, and having considered 
the circumstances of this case, have condemned the 
aforesaid persons by sentence, to be executed with 
water and put to death by the executioner; as was 
done by the executioner; and furthermore declare 
their property confiscated for the benefit of His Im- 
perial Majesty as count of Holland, of those who are 
not citizens of this city, and of the citizens, to the 
sum of one hundred pounds, according to the priv- 
ileges of this city. Done on the 15th of May, 
A. D. 1535; in the presence of the Bailiff, Ruysch 
Janssen and Goossen Janssen Rekalff, Burgomas- 
ters, and all the judges. 

These seven women, according to the import of 
this sentence, were put to death on the same day 
with* the following nine, and yet public histories 
mention nothing about them ; which is a matter of 
little surprise for the reason that the drowning of 
those who were condemned to death on account of 
religion took place at night, when they, with stones 
tied to their necks, were cast down into the water 
from the Herring-packers' Tower (then called the 
Holy Cross Tower), as appears from the descrip- 
tion of Amsterdam, by Dr. Dapper, Fol. 403. 

Extract as above, Fol. 52. verso. 

Whereas Leentgen, Jan van Rheenen's wife, 
Adriana Jans, a maiden from Benskop, Goechgen 
Jans, of Lubik, born at Goude, Leentgen Hendrix, 
a maiden of Hertogenbosch, Griet Pieters Mollen, 
a maiden, Marritge Nadminx, a maiden of Alkmaar, 
Aeltje Gillis, a maiden from Benskop, Jannetje Jans, 
a maiden of Utrecht, Aeltjen Wouters, born at As- 
peren, have been rebaptized, and betaken them- 
selves to the sect and heresy of the Anabaptists, 
holding pernicious views concerning the sacraments 
of the holy church, contrary to the holy Christian 
faith and the ordinances of said church; and to the 
written laws and decrees of his Imperial Majesty 
our gracious lord, without being willing to repent 
of it; therefore, my lords the judges, having heard 
the demand made by the Bailiff against them in be- 
half of his Imperial Majesty, together with their an- 
swer and confession, and having considered the cir- 



MARTYRS MIRROR. 



733 



cumstances of this case, have condemned the afore- 
said persons by sentence, to be executed with water 
and put to death by the executioner, as was done by 
the executioner; and furthermore declare their prop- 
erty confiscated for the benefit of the Emperor as 
Count of Holland, of those who are not citizens of 
this city, and of the citizens, to the sum of one hun- 
dred pounds, according to the privileges of this city. 
Done on the 15th of May, A. D. 1535, in the pres- 
ence of the Bailiff, Goossen Janssen Rekalff, Burgo- 
master, and all the judges. 

The public writers of those times also make men- 
tion of these women, but without stating anything 
more than their number, and that they were 
drowned . This sentence, however, not only makes 
known their names, but from it also their innocence 
is evident. 

Extract as above, Fol. 59. verso. 

Whereas Pietersen, alias Borrekiek, born at Ley- 
den, has entered the covenant of the Anabaptists, 
and been rebaptized, holding pernicious views con- 
cerning the sacraments of the holy church contrary 
to the holy Christian faith and the ordinances of said 
church, and the written laws and decrees of his 
Imperial Majesty, our gracious lord, and, more- 
over, had previous knowledge of a meeting held a 
certain time ago, at Leyden, by adherents of the 
aforementioned sect, without giving information 
thereof to the authorities of said city; therefore, my 
lords the judges, having heard the demand of my 
lord the Bailiff, and having considered the circum- 
stances of his misconduct, have condemned said de- 
linquent by sentence, to be executed with the sword, 
and put to death on the scaffold, by the executioner, 
his head to be put upon a stake, and his body to be 
quartered and hanged to a wheel, for an example to 
others; as was done by the executioner; and, fur- 
thermore, declare his property confiscated for the 
benefit of the Emperor as Count of Holland. Done, 
etc., in presence as above in the preceding sen- 
tence. 

Extract as above, Fol. 70. verso. 

Whereas Hendrik van Maestricht, at the time 
when the boat, loaded with Anabaptists, was about 
to sail to Geelmuyden, has joined the sect of the 
Anabaptists, by the imposition of the hand, per- 
formed on him by one Claes Enkhuysen, and has 
since allied himself and kept fellowship with said 
people, conversed with them at different places, and 
advised and induced several others to join the afore- 
said sect, contrary to the decrees ordained and 
caused to be published by his Imperial Majesty our 
gracious lord against the aforesaid sect and its ad- 
herents, without that the aforesaid Hendrik has, 
improved the time of grace, but rejected it; there- 
fore, my lords the judges, having heard the de- 
mand made by the Bailiff in behalf of his Imperial 
Majesty, against the aforesaid Hendrik, together 
with his answer and confession, and having ma- 
turely considered the circumstances of this case, 
have condemned the aforesaid Hendrik van Maes- 
tricht by sentence, to be executed with the sword 
and put to death by the executioner, and his body 



to be placed upon a wheel, and his head upon a 
stake, unless it be that the lords, out of grace, be 
pleased to grant him the church yard; which sen- 
tence was afterwards executed by the executioner. 
j Done on the 10th of June, A. D.^1536, in the pres- 
! ence of the Bailiff, all the Burgomasters excepted, 
j Cornelis Buyk, Sy verts, Claes Gerritsse, Mattheus 
Claes Doeden, Jan Ryser Janssen, Pieter Willemsse 
' Kantert, and Symon Marttensse Dircx, judges. 
j 

Extract as above, Fol- 77. verso. 

Whereas Alberts Reyers, alias Oldeknecht, born 
at Bolswaert, in Friesland, has for several years re- 
; sorted to the society, intercourse and fellowship of 
j persons tainted with heresy and evil doctrines, and 
has been found with them in divers conventicles, 
and has also held such in his own dwelling, where 
the writings and sacraments of the holy church, 
and the articles of the holy Christian faith were sub- 
jected to improper disputation, teaching and treat- 
ment, so that the aforementioned Albert, having 
become infected thereby, spoke and believed evilly 
of the holy sacrament of the altar and other sacra- 
| ments; also of the ordinances and customs of the holy 
' church, to the scandal of good Christians, contrary 
j to the holy Christian faith, and the decrees and 
edicts of his Imperial Majesty our gracious lord; 
i therefore, the judges, having heard the demand 
; made by my lord the Bailiff against the aforemen- 
I tioned Albert Reyers, together with his answer and 
I confession, and having duly considered the circum- 
stances of this case, have condemned said Albert, 
according to the aforesaid decrees, by sentence, to 
be executed with the sword and put to death by the 
executioner, and his body afterwards to be placed 
on a wheel, and his head upon a stake; and, further- 
more, declare his property confiscated to the sum of 
one hundred pounds, according to the privileges of 
this city. So done on the 12th day of April, in the 
year 1537, in presence of the Bailiff, Claes Gerritsse 
Deymans and Gerrit Meeuwess, Burgomasters, and 
Gerrit Meeuwess and all the judges. 

Extract as above, Fol. 77. verso. 

Whereas Andries Harmans oi Gelre, has under- 
taken at different times and places to dispute con- 
cerning the Scriptures, and to hold conventicles, 
where the Scriptures, and the sacraments and or- 
dinances of the holy church were subjected to im- 
j proper teaching and treatment, whereby the afore- 
I said Andries. having fallen into error and heresy, 
also taught these views to others, and tainted them 
I therewith, and has also for a certain time spoken 
' and believed evilly and heretically, and does still 
j believe so, concerning the holy sacrament of the al- 
| tar, and other sacraments of the holy church, con- 
! trary to the holy Christian faith, and against the 
decrees of his Imperial Majesty our gracious lord; 
therefore, the judges, having heard the demand 
made by my lord the bailiff against the aforesaid 
j Andries, together with his answer and confession, 
: and having maturely considered the circumstances 
of his misdemeanors, condemn said Andries, ac- 
cording to the aforementioned decrees, to be exe- 



734 



MARTYRS MIRROR. 



cuted with the sword and put to death by the exe- 
cutioner, and afterwards his body to be placed upon 
a wheel, and his head upon a stake, for an example 
to others; and furthermore, declare his property 
confiscated for the benefit of the lord, to the sum 
of one hundred pounds, according to the privileges 
of this city. So done on the 12th of April 1537, in 
presence of the Bailiff, Claes Gerrit Deymans and 
Gerrit Andries, Burgomasters, and all the judges. 
This execution was performed by the executioner 
immediately after the sentence was pronounced. 

Extract as above, Fol. 78. verso. 

Whereas c Thymon Hendricx of Campen, three 
years "ago or thereabouts, was rebaptized, and en- 
tered into the covenant and heresy of the Anabap- 
tists, holding pernicious views concerning the holy 
Christian faith, and the sacraments and ordinances 
of the holy church contrary to the truth of the holy 
faith and against the decrees published in regard to 
this, by his Imperial Majesty our gracious lord, 
therefore, the judges having heard the demand made 
by the Bailiff of this city, in behalf of his Imperial 
Majesty against the aforementioned Thymon Hen- 
dricxsoon, together with his answer and confession, 
and having duly considered the circumstances of the 
aforesaid case, condemn said Thymon, according to 
the aforementioned decrees, by sentence, to be ex- 
ecuted with the sword and put to death by the exe- 
cutioner, and his body afterwards to be put upon a 
wheel, and his head upon a stake, for an example 
to others; and, furthermore, declare his property 
confiscated for the benefit of the lord. So done on 
the 1 2th of April 1537, in the presence of the Bailiff, 
Claes Gerrit Deymans and Gerritt Andries, Burgo- 
masters, and all the judges. 

This execution was performed by the executioner 
immediately after the sentence was pronounced. 

Extract as above, Fol. 93. 

Whereas Jan Janssen van dem Berg in the coun- 
try of Cleves, a year ago or thereabouts, was rebap- 
tized in the city of Delft, by one Claes with the lame 
hand and has entered into the covenant and heresy of 
the Anabaptists, holding pernicious views concerning 
the holy Christian faith, and the sacraments and 
ordinances of the holy church, contrary to the 
truth of the holy faith, and against the decrees 
emitted in regard to this by his Imperial Majesty 
our gracious lord; therefore, the judges, having 
heard the demand made by the Bailiff of this city in 
behalf of his Imperial Majesty, against the afore- 
mentioned Janssen, together with his answer and 
confession, and having duly considered the circum- 
stances of the aforesaid case, condemn said Jan Jans- 
sen, according to the aforesaid decrees, by sentence, 
to be executed and put to death by the executioner, 
and his body then to be put upon a wheel, and his 
head upon a stake, for an example to others; and 
furthermore, declare his property confiscated for the 
benefit of the lord. Done on the 7th of July, A. D. 
1539, in the presence of all the Burgomasters, Joost 
Buyk Sybrant, Jan Willemss, Albert Dirksen, Wil- 
lem Stitchel, and Floris Floriss. 



ELEVEN BRETHREN AND A SISTER, AT ANTWERP; 

HARMAN TIMMERMAN, JAN VAN HASEBROECK, 

PIETER VERLONGE, GERRIT VAN MANDEL, 

JAN VAN MANDEL, JAN DE SCHAPER, JAN 

WILJOOT, JAN VAN DOORNICK, WILLEM 

VAN POPERINGE, MAEYKEN HIS WIFE, 

JAN KOOPMAN, HANS HIS SERVANT; 

A. D. 1569. 

In the year 1569, at Antwerp, there was appre- 
hended, examined, tortured and finally sentenced 
to death, for living according to the word of God, 
and the testimony of the truth, twelve pious Chris- 
tians, namely, Harman Timmerman, Jan van Hase- 
broeck, Pieter Verlonge, Gerrit van Mandel, Jan 
van Mandel, Jan de Schaper, Jan Wiljoot, Jan van 
Doornick, Willem van Poperinge, Maeyken, his 
wife, Jan Koopman, and Hans his servant. One of 
them, however, died in prison, from the effects of 
the torture. Seven were burned alive before Easter, 
their mouths having been screwed together with 
screws ; and the last mentioned four, in like manner, 
on the 20th of May of said year. 

Here follows a brief yet thorough and Christian 
confession of faith, of the one Being, God the Father, 
Son and Holy Ghost, and of the eternal Godhead 
of Christ the Son of God; also of the incarnation, 
visibleness, suffering and death of the eternal and 
only begotten Son of the living God, our Lord and 
Savior Jesus Christ ; which, by this here mentioned 
hero and witness of Jesus, Herman Timmerman, was 
written as an answer and refutation to a letter that 
had been sent him ; and to which he so effectually 
testified and confirmed with, his blood and death. 
We have added the same here, for the benefit 
of the reader. We ask you to read it with Chris- 
tian regard and attention ; we hope that you will be 
instructed and bettered by it. It reads as follows: 

In the first place, my friend, you desire us to 
write to you, whether we confess that the Father 
and the man Jesus Christ and the Holy Ghost are 
one Being. Our answer is, that we confess, that 
there is one Father, and one Son, and one Holy 
Ghost, and that with these words, namely, Father, 
Son and Holy Ghost, the only and Almighty God 
was expressed by Christ himself, Matt. 28 ; 19. This 
then is our belief, namely, that we confess, that 
when the Father was, there was also the Son ; for 
the Father never was without the Son. For as the 
Scriptures testify of the Father, that he is eternal, 
and that all things are through him ; so they also 
testify of the Son, that his goings forth are from 
the beginning, from the days of eternity; and all 
things were created by him. Mic. 5:1; Col. 1 : 16; 
Jn. 1:3; Eph. 3:9; Heb. 1:2. Likewise, also through 
the Holy Spirit ; for all things were made by him, 
who has one will and work with the Father and the 
Son, as may well be understood from these words 
where the Scriptures testify that the Holy Ghost 
says : Separate me Barnabas and Saul for the work 
whereunto I have called them. 2 Esd. 16 : 62; Psalm 
33:6; Acts 13: 2. See, my friends, here the Holy 
Ghost says that he calls them to this work ; now 



MARTYRS MIRROR. 



735 



Paul says, that Jesus Christ has called and sent him. 
Acts 26 : 16. And in the epistle to the Galatians we 
read, that God called him, and separated him from 
his mother's womb, to reveal his Son by him. Gala- 
tians 1 : 15, 16. From these words the unity can 
clearly be understood. And there are still other 
passages which testify concerning the Holy Ghost, 
that he appoints the ministers or bishops in the 
church of God, which he has purchased with his 
own blood, and that he also dispenses the gifts. 
Acts2o:28; 1 Cor. 12:11. 

From these words it is easy to understand the 
unity and operation of the Holy Ghost, which he 
has with the Father and the Son, so that he cannot 
be excluded from the unity. Nor can the Son ; for 
he says: I and the Father are one, John 10:30; 
which unity and Son of God he is according to the 
person as well as according to the Spirit ; for he is 
frequently, according to his humanity called the Son 
of God, as you may read where the centurion said : 
"Truly this is the Son of God. " Matt. 27 : 54. And 
Paul says, that we are reconciled to God by the 
death of his Son. Rom. 5 : 10. Again, that God 
did not spare his Son, 8 : 32. And John says, that 
the blood of Jesus Christ his Son cleanses us from 
all sin. 1 John 1:7; 4:10. And Luke says: That 
which shall be born of thee shall be called the Son 
of God. Luke 1:35. And to the Galatians: that 
God sent forth his Son, who was born of a woman. 
Gal. 4:4. Now he who is the Son of God, and 
whom he has given for our propitiation (1 Jn. 4: 10), 
was certainly born of Mary in the form of a human 
person. And Isaiah says : Unto us a child is born, 
unto us a Son is given : and his name shall be called 
Wonderful, Counsellor, The mighty God, The ever- 
lasting Father (Is. 9:6), and other things, which 
God says of himself, and which John the Baptist 
and Christ declare concerning himself. Read Isaiah 
where it is written: "Behold, your God. For, 
behold, the Lord Sabaoth cometh ; he shall feed 
his flock like a shepherd." Is. 40 : 9. 

Also in Ezekiel God says: I will myself attend to 
my sheep. Ezek. 34; 1 1. Now Christ says, that he is 
the Shepherd of the sheep, and that the sheep are 
his own. Zechariah says : Smite the Shepherd, and 
the sheep shall be scattered, and in John we read, 
that Christ is the Bridegroom, who has the bride; 
and in the epistle to the Ephesians [we are taught], 
that he gave himself for her, that he might prepare 
himself a glorious church. Eph. 5 : 25. Christ also 
is the Lamb of God, and in Revelation we read 
that the marriage of the Lamb is come, and that 
his wife has made herself ready. Rev. 19:7. Hence 
we can clearly understand from these words, that 
Jesus Christ is the Bridegroom and husband of his 
church, which husband by the prophet Isaiah is 
called God : ' ' For thy Maker is thine husband, ' ' he 
says ; "the Lord of hosts is his name; and thy Re- 
deemer is the Holy One of Israel ; the God of the 
whole earth shall he be called. ' ' Is. 54 : 5. 

See, my friends, from all these words it can 
clearly be understood, that Christ cannot be ex- 
cluded from the unity or from God ; since God in 
the Scriptures is frequently expressed by the word 
Christ, as you may read in Timothy, where Paul 



calls Christ our Savior, and also calls God our Savior ; 
and in other places, where God is called our Savior. 
Read 1 Tim. 1:1. And God says through Isaiah: 
I am the Lord; and beside me there is no Savior. 
Is. 43:11; 45 : 5.* Now the Scriptures testify, that 
man's salvation lies in the sacrifice of the body 
of our dear Lord Jesus Christ, as we above quoted 
to you some passages ; as, that we are reconciled to 
God by the death of his Son : the body died, and, 
as Peter says : by his stripes we were healed : his 
body suffered the stripes. 1 Pet. 2 : 24. And Isaiah: 
With his stripes we are healed : the stripes were in- 
flicted upon the body. Is. 53 : 5. 

See, my friend, it is therefore clear from these 
words, that Christ cannot be excluded from God 
with body and spirit, since God ascribes to himself 
that which Christ has done, as we explained above 
concerning the Shepherd of the sheep. And Christ 
ascribes to himself that which God does, as may 
frequently be understood from the Scriptures; so 
that the inference is clear, that they have one will 
and work: for what things soever the Father doeth, 
these also doeth the Son likewise. And as the 
Father raiseth up the dead, and quickeneth them; 
even so the Son quickeneth whom he will. John 
5:19, 21. Hence the works of the Son of God can 
be ascribed to none other than to God, so that the 
Son cannot be excluded from God. When there- 
fore the word God is named, Father, Son and Holy 
Ghost are thereby expressed. Thus confess we the 
only God. 

You further desire an answer in regard to the 
passages which speak of the one God, whether there- 
by any other than the Father is named. I under- 
stand your question thus: Whether Christ, who 
died, is also comprised in the expression one God? 
Rom. 1 : 8; 5:8; John 5:18; 1 John 5:9. 

Answer. In the first place you quote Deut. 6:4, 
where Moses said; "Hear, O Israel, the Lord our 
God is one God;" and says still further in the same 
chapter: "Ye shall not tempt the Lord your God, 
as ye tempted him in Massah." v. 16; Matt. 4:7. 
See, my friend, they tempted this one God, who by 
Paul is called Christ, where he says: "And let us 
not tempt Christ, as some tempted him." 1 Co- 
rinthians 10:9, Now I understand from your letter, 
that you would exclude Christ from God; I under- 
stand it by the passage you quote (John 17), by 
which you would prove that Christ is not God. Our 
answer concerning this passage is: They that con- 
fess Jesus Christ in truth also confess him God, since 
God is expressed by the word Christ, as we have 
proven above from the words of Paul. You further 
quote the language of Hezekiah, where he said : O 
Lord God of Israel, thou art alone God; thou hast 
made heaven and earth. 2 Kings 19:15. By these 
words you would prove that Christ is excluded from 
the one God. And you write in your letter that the 
one God of whom Hezekiah spoke made heaven 
and earth; and you exclude Christ from the one 
God; hence you must also exclude him from the 
creation of heaven and earth, and must first refute 
all these witnesses that testify concerning Jesus 
Christ, that all that is made was made by him. 
Read John 1:3; Col. 1:9; Eph. 3:9; Heb. 1:2; 



736 



MARTYRS MIRROR. 



Ps. 33:6. When you shall have refuted all these 
witnesses, and excluded Christ from all the works 
of God, then I shall admit your view, that Christ is 
not comprised in the expression, one God. 

You further say that God is invisible and lives 
forever, but that Christ was seen, and that he died, 
and that the child was without knowledge, and that 
it grew up in wisdom ; concerning which you shall 
hear our views afterwards from the confession of our 
faith, which we prove from the Scriptures, which 
latter we must believe. Furthermore, you say that 
God knows the times, and that the Son does not 
know them. Matt. 24:36; Mark 13:32, Our an- 
swer is, that Christ speaks this according to his hu- 
miliation; for there are other passages which testify 
concerning him, that he knows all things; as where 
Peter said: "Lord, thou knowest all things;" and 
Christ did not contradict him, saying: "No, Peter, 
I do not know the last day." He did not even re- 
ply to it. Again, when the disciples said to him: 
" Now are we sure that thou knowest all things." 
John 16:30. You further say that God knows the 
hearts of all the children of men. Ps. 7:9: Jeremiah 
11:20; 17:10; 12:3. We say that Christ also knows 
them; for he knew what was in man, and needed 
not that any should testify of man. 2 Tim. 4:8; Rev- 
elation 2:23; John 2:25. And Christ said : I know 
you, that ye have not the love of God in you. John 
9:42. And in John 6 : 61, we read that Jesus knew 
in himself that his disciples murmured at it. But 
that you write concerning the revelation of John, 
that God gave him the same, this does not imply 
that he [Christ] does not know anything. You 
further say that God is Almighty, and does all things 
without the assistance of any one. Answer: Above 
we have proven that Christ Jesus and the Holy 
Ghost are comprehended in the word God, or you 
must prove that the Father does some things with- 
out the Son or the Holy Ghost, contrary to the 
words of Christ where he says: What things soever 
the Father doeth, these also doeth the Son likewise. 
And: My Father worketh hitherto, and I work. 
And : As the Father raiseth up the dead, and 
quickeneth them, even so the Son quickeneth whom 
he will. John 5: 19; 17:21. And if we are to honor 
the Son as we honor the Father, as the Father re- 
quires, we must certainly confess him God, for the 
Father is honored as God, and if we now deny the 
Son, we have neither the Father, nor the Son, and 
we are also the spirit of antichrist. 1 John 2:22. 
And as God did the miracles by him, so he, 
again, did them by the Father. And he said to two 
blind men: Believe ye that I am able to do this to 
you ? And they believed it and were helped. Mat- 
thew 9:28. This I state, that you may know that 
he frequently ascribes to himself the works which he 
does, and sometimes to his Father; in order that 
you may know that they are one God, who work- 
eth all things. You say that God requires the Holy 
Spirit, which is true. Now you must observe that a 
certain thing is sometimes . ascribed to God the 
Father, and sometimes to the Son; for we read, 
John 3:16, that God so loved the world, that he 
gave his only Son. Rom. 5:8; 1 John 4:9. And 
John 10:17, we read that Christ says, that he lays 



down his life; no man takes it from him; but he lays 
it down of himself. Again, that he gives his flesh for 
the life of the world. John 6:51. And that he also 
imparts the Holy Ghost, and also sent him to his 
disciples. John 20:22; 16:7, J 3; 15:26; Luke 24:49. 

You further quote 1 Cor. 15:28. Our answer is, 
as above: That sometimes a work is ascribed to the 
Father and sometimes to the Son; that all men 
might know that they are one. For we read that 
God the Father set Jesus Christ at his own right 
hand in the heavenly places. Eph. 1 : 20. And we 
also read, that the Lord sat down on the right hand 
of the Majesty on high. Heb. 1:3. Therefore my 
friend, you may well take heed before you proceed 
in such a weighty matter, and first well prove with the 
word of Christ and his apostles, that you do not run 
away with a word, without first proving whether it 
agrees with all the words of God. Farewell, and 
read with the understanding. 

Our belief and ground concerning the incarna- 
tion of Jesus Christ is, that we confess and believe, 
that the only begotten Son of God, who was with 
the Father before the foundation of the world (John 
17:24), and was in the form of God (Phil. 2:6), was 
foreordained before the foundation of the world; 
whose goings forth are from the beginning; by 
whom the world was made, John 1:3; Col. 1:16; 
Heb. 1:2; and who, though he was rich, became 
poor for our sakes, and came forth from the Father, 
came into the world; came down from heaven; and 
through the power of the Most High was conceived 
in Mary, and became man in her. For the Word 
became flesh (John 1 : 14), so that it was seen with 
the eyes, and handled with the hands; of the word 
of life. 1 John 1:1. Born of Mary (Luke 2:7); given 
unto us as a son (Is. 9:6), and crucified, died, and 
buried for us; raised from the dead, for God raised 
up his child Jesus (Acts 3:15; 10:40; 1 Thessalo- 
nians 1: 10); and he ascended up where he was be- 
fore (John 6:62), for he that descended is the same 
also that ascended, Eph. 4:10. We also believe, 
that the Son of God, when the time was fulfilled, 
became Abraham's son, David's son, Abraham's 
seed, the Son of man, and the son and fruit of Mary, 
when he became man ; not that the Son of God 
took his origin or beginning from Abraham, or 
David, or Mary; for we have above shown by the 
Scriptures, that he was with the Father before the 
foundation of the world; and was before Abraham 
was. John 8:58. We therefore believe, that Jesus 
Christ, without any division, visible or invisible, 
mortal or immortal, wholly and entirely, is the first- 
begotten, own, true, Son of God, as all believers 
have confessed him, as we can read in the holy 
Scriptures. Peter confessed him as the Son of the 
living God. Likewise also John the Baptist con- 
fessed him; for he said: I saw, and bare record that 
this is the Son of God. John 1 : 34. Nathanael said : 
" Rabbi, thou art the Son of God." Martha in like 
manner confessed that he was the Christ, the Son 
of the living God, who had come into the world. 
John 11:27. 

This is our confession concerning the incarnation 
of our Lord Jesus Christ. Now if some one should 
ask us whether we do not believe that the Son of 



MARTYRS MIRROR. 



737 



God assumed flesh and blood, in which he dwelt; 
and that the Son of God remained the same as he 
was, invisible, immortal, unchangeable, as is the 
Father; we answer thus: If it were true that the Son 
of God remained invisible, immortal and unchange- 
able, as the Father, and assumed flesh and blood 
from Mary, in which he dwelt, it could not be said 
with truth, that the Son of God became man; but 
according to truth it would have to be said, that the 
Son of God assumed a man, in whom he dwelt; for 
to assume is to assume, and to become is to become, 
and assuming cannot be called becoming. There 
further follows from it, that if the Son of God re- 
mained invisible, as the Father, he could not be 
crucified, and in this case he that hung on the cross, 
is not the Son of God; for he was seen, and God 
has but one Son. It further follows from it, that if 
the Son remained invisible, God did spare his Son, 
contrary to the words of Paul, where he says, that 
God spared not his Son, but delivered him up for 
us all. Rom. 8:32. And God would in this case 
also not have given us his Son, contrary to the 
teaching of John, where he says: "God so loved the 
world, that he gave his only Son." John 3: 16. 

Furthermore, if he remained immortal, it can not 
be said, that we are reconciled to God by the death 
of his Son, contrary to Paul, where he says, that we 
are reconciled to God by the death of his Son. 
Rom. 5:10. Nor can it be said that the blood of 
Jesus Christ his Son cleanses us from all sin. It can 
only be said that the flesh and blood of Mary 
cleanses us from all sin, contrary to the teaching of 
John, where he says, that the blood of Jesus Christ 
his Son cleanseth us from all sin. Nor can it be 
said, that God raised up his child Jesus ; for if 
he did not die, he did not raise him up, contrary 
to the teaching of Paul, 1 Thessalonians 1:10; 
Acts 2:24; 10:40. Now if some one should ask 
us, whether we believe, that the Son of God was 
changed ; we answer, that we believe, that the Son 
of God for our sakes was changed so much that he 
became what he was not, namely, he, who before 
was rich, for our sakes became poor. And he, who 
was in the form of God, became man; for the Word 
became flesh, so that it was seen with the eyes and 
handled with the hands. And he, who before was 
invisible, became visible; and arose from the dead; 
and ascended up where he was before. For he that 
descended is the same also that ascended; and he 
sits on the right hand of the Majesty on high, and 
is our advocate, our mediator, and ever lives to rec- 
oncile us. See, my friend, thus confess we the love 
which God has shown toward us. So that Jesus 
Christ humbled himself for our sakes, became lower 
than the angels, and was found in fashion as a man. 
Phil. 2:8; Heb. 2:7. Behold, my friend, this is the 
answer to the remark that the child grew up in wis- 
dom. For when he became like unto man, as Paul 
teaches, he became in all things like unto his breth- 
ren. Heb. 2:17. Now, another man grows up in 
wisdom; therefore the Son of God humbled himself, 
put himself in our stead before God his Father, and 
took upon him our sins, and paid for them in our 
stead, so that in our place he cried to God with 

47 



strong crying and tears, and offered up [prayers 
and supplications] unto him that was able to save 
him from death. Heb. 5:7; Matt. 27:46. Not, my 
friend, that he needed to be saved on the part of 
his own person. Now if some one should ask us, 
whether by such an incarnation as you have con- 
fessed here he did not lose his Sonship, and unity 
with God, we answer: We have proven above by 
the Scriptures, that Jesus Christ was the Son of 
God before every creature (Col. 1:15), and was 
with the Father before the foundation of the world ; 
whose goings forth are from the beginning and from 
eternity. And he did not lose his Sonship by his 
incarnation; for, while he was man, the Father con- 
fessed him as his Son. Matt. 3:17; 17:5; Mark 
1:11; 9:7; Luke 3:22. And Christ said, that he 
was the Son of God. John 10:36. Likewise did 
Peter. Matt. 16:16. John the Baptist, Nathanael, 
Martha, and Thomas confessed him as their Lord 
and God. And Christ said: I and the Father are 
one. From these words it is easy to understand, 
that by his incarnation he did not lose his first iden- 
tity and unity; for the Son of God could become 
man, so that he died; but nevertheless remain God 
and the Son of God. For we read concerning the 
first man Adam, who was a figure of Christ, that 
God made him of the earth, so that Adam became 
a living soul, flesh and blood, capable of suffering 
and dying, and yet remained earth; for God said: 
Dust thou art, and unto dust shalt thou return. 
Rom. 5:14; Gen. 1:19; Sir. 17:1. Abraham also 
confessed, that he was dust (earth). Gen. 18:27. 
Now, when the word earth is named, everything is 
comprised in it, that is earth and takes its origin 
from the earth. Now Adam and Abraham, who 
were earth died, and all men who are of the earth, 
will be able to die; but the earth on which we walk 
can not die. Nevertheless, both are earth, and both 
are comprehended in the term earth. Now, when 
the word God is named, everything is comprised in 
it, that is God, and all that has its origin from and 
with God; namely, with the word God, we express 
Father, Son and Holy Ghost. Now the Scriptures 
testify, as we have abundantly stated above, that 
the Son of God became man, so that he was seen, 
and that he died ; but the Father and the Holy 
Ghost did not die. Nevertheless, God reconciled 
the world, and purchased his church by his blood; 
for God was made manifest in the flesh. Read Bar- 
uch 4:22. For God is man's Savior. Read Isaiah 
43:11; 1 Tim, 1:15; Tit. 1:4. Now if Christ's body 
were of the earth, in which body our propitiation 
lies, as Peter teaches, that we were healed by his 
stripes, and Isaiah, that we are healed by his stripes; 
and Paul, that we are reconciled by his death; then 
the earth must be our savior, and not God; and 
John must have spoken falsely, when he said, that 
the Word, which he called God, became flesh. And 
before we will believe that Christ's body is of Mary's 
blood, we want to see this assertion pointed out to 
us in the Scriptures, word for word, and we will say 
nothing against it: for we must believe as the Script- 
ures teach us. John 7:38. And if any one wishes 
to accept our faith, we will show him word for word 
where this is written, namely, that the Word be- 



738 



MARTYRS MIRROR. 



came flesh, 
ing. 



Farewell. Read with the understand- 
Harman Timmerman. 



From Jan van Hasebroeck three letters have fallen 
into our hands, which we have likewise added here 
for the benefit of the reader. 



THE FIRST LETTER OF JAN VAN HASEBROECK TO 
HIS WIFE. 

The abundant grace, peace and mercy from God 
the heavenly Father, and the love of our dear Lord 
Jesus Christ, shows us by the shedding of his holy 
and precious blood on the tree of the cross; may he 
strengthen and stablish you in the inner man, with 
his word and the power of his Holy Spirit; the same 
give you much wisdom and understanding, that you 
may be able to stand, to the praise of the Lord, and 
the salvation of your soul; this I wish you, my dear 
and much beloved wife and sister in Christ Jesus, 
and all that fear the Lord from the heart, as a cor- 
dial greeting. Amen. 

After all affectionate greetings, I inform you, my 
dear and much beloved wife, that I am still reason- 
ably well, inwardly and outwardly — the Lord be 
praised forever for his great grace and mercy — as 
I trust by the grace of the Lord that it is also with 
you, in the inner man and in the outward, as it 
pleases the Lord. For, my most beloved, if it 
pleased the Lord, he would soon have ordered it 
otherwise ; hence be content with what the Lord 
has ordered in regard to you; for he knows what 
tends to your salvation. O my most beloved love, 
be pleased to know, that you were a medicine to 
my heart the last time I saw you at the lattice; for, 
as a hart panteth after the water brooks, so did my 
heart long to see your face again. Ps. 42 : i. O my 
dear wife, that I might see and speak to you once 
more, and bid you adieu. But, my dearest, the 
Lord has not commanded me to take leave from 
my friends, but to follow him in the obedience of the 
truth. Luke 9 : 61. O my most beloved wife, whom 
I have wedded before Christ and his church, for a 
helpmeet in my pilgrimage, over which helpmeet 
the Lord has placed me as head and protector, to 
feed and nourish you as my own body. Eph. 5 : 28. 
Now, my most beloved, if I have not well attended 
to my calling, during the time that we have been 
together; if I have grieved you in anything, I kindly 
ask you from the bottom of my heart, to forgive 
me; I have asked the Lord with tears, to forgive 
me. O my dear wife, I forgive you from the heart 
everything you may have done amiss to me. O my 
dear wife, you have done nothing amiss to me; but 
I have grieved myself; hence I have prayed the 
Lord, to forgive me the same. And do you also, 
my dear wife, pray the Lord in my behalf, that I 
may be an acceptable offering to him; for I trust 
by his grace to go before you, with our fellow- 
brethren, and to await you under the altar. O my 
most beloved, my heart's prayer for you is, that 
you would always walk worthily before God and 
his church (Philip. 1:27), as you have also hitherto 
done ; so that at the last day we may stand and 



hear his voice: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the 
foundation of the world." 

Christ also says : Fear not, little flock ; for it is 
my Father's good pleasure to give you his kingdom. 
Luke 12 : 32. He also says: Fear not, for the very 
hairs of your head are all numbered. Verse 7. My 
most beloved, comfort yourself with the word of 
the Lord, and with the beautiful promises of God; 
that you may not faint in the way of the Lord, be- 
cause of the great persecution and torments which 
are inflicted on his people for his name's sake; for 
he says himself: Be not afraid of them that kill the 
body, and after that have no more that they can 
do; but fear him, which after he hath killed, hath 
power also to cast the soul into hell. Luke 12:4, 5. 
And as the prophet Isaiah has said: Fear not men, 
or the children of men, that perish like grass. Isaiah 
51 : 12. Therefore, my most beloved, be not afraid 
of this pain; for Paul says that the sufferings of this 
present time are not worthy to be compared with 
the glory which shall be revealed in us. Rom. 8: 18. 
In another place Paul also says: "Though our out- 
ward man perish, yet the inward man is renewed 
day by day. For our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory; while we look not at 
the things which are seen, but at the things which 
are not seen : for the things which are seen are 
temporal ; but the things which are not seen are 
eternal. 2 Cor. 4: 16 — 18. 

O my most beloved wife, my heart's prayer and 
desire is, that you would always associate with them 
that fear the Lord, as I likewise trust to do; that 
hereafter we may meet where men shall not part us, 
but where we shall abide forever with the Father 
and his Son. If we only remain steadfast, we shall 
be saved. Matt. 10 : 22. 

O my dear wife, as the prophet Malachi says, 
that the day cometh, that shall burn as an oven, 
and all the proud, yea, and all that do wickedly, 
shall be stubble : and the day that cometh shall 
burn them up, that it shall leave them neither root 
nor branch. But unto you (he says) that fear my 
name shall the Sun of righteousness arise with heal- 
ing in his wings; and you shall go in and out, and 
find pasture. Mai. 4: 1, 2. 

Behold, my dear wife, what a difference there is 
between them that fear God, and those that fear 
him not. For as the apostle Paul says to the 
Thessalonians, in his second epistle, in the first 
chapter : When the Lord Jesus Christ shall be re- 
vealed from heaven with his mighty angels, in flam- 
ing fire, taking vengeance on them that know not 
God, and that obey not the Gospel of our Lord 
Jesus Christ: who shall be punished with everlasting 
destruction from the presence of the Lord, and from 
the glory of his power, where the fire shall not be 
quenched, and their worm shall not die ; but the 
smoke of their torment shall ascend forever and 
ever. Mark 9 : 44; Rev. 14 : n. 

Behold, this shall be their reward. Rom. 6:23. 
But they that fear God, love him, and keep his 
commandments, according to their weakness; their 
reward shall be life and peace, as the Scriptures 



MARTYRS MIRROR. 



739 



sufficiently testify. And Paul, also, says that eye 
hath not seen, nor ear heard, neither have entered 
into the heart of man, the things which God hath 
prepared for them that love him. i Cor. 2:9. 

Herewith I will draw to a close with my dis- 
course, and commend you to the Almighty Lord, 
the God of Abraham, the God of Isaac, and the 
God of Jacob, who has given you to me, and, as 
said before, placed me as a head, to feed and nour- 
ish you as my own flesh, which I have done accord- 
ing to my weakness, during the time that I have 
been with you. And now that I am taken from you, 
I commend you, my dearest wife and sister in the 
Lord, to the God of peace, who has given you to 
me; humbly praying him, through Jesus Christ, 
his dear and much beloved Son, that he would 
keep you, and my two little lambs, always in his 
truth, unto the end. And also you, my dear wife, 
I pray you in all sincerity, to do the best for my 
two little children, as I trust you will do. O that 
it pleased the Lord, I would so gladly do my best 
for you yet. My most beloved, I have heard that 
you sent me a letter; but I did not receive it; hence 
if you want to send me word in regard to anything, 
speak to N., and ask her whether she knows of any 
one that would come to the common prison, and 
ask for the brother-in-law, in the fuller's house. 
For we trust that if you can prudently give it into 
his hand there, we shall get it; hence act circum- 
spectly in this matter, and do not send it without 
speaking to the rest; that it may go through at 
once and attract the less notice. For we have been 
greatly distressed on account of a letter that came 
in from without; in which stood that they had re- 
ceived two of our letters. This letter fell into the 
hands of the jailer, who seemed beside himself that 
we had written. Therefore, my dearest love, when 
you want to write me something, write not that you 
received a letter from me; but if you have received 
this letter from me, and send me another, place 
under your letter the sign that will stand under this; 
thereby I shall know that you received my letter. 
And if you speak to my brother, greet him much 
from me, and tell him to enter with Noah into the 
ark, lest the flood come upon him, which is the 
wrath of God; and to go with Lot out of Sodom, 
and not to look back, like Lot's wife, who became 
an example to those who in future times should 
commit ungodliness; for Christ says: "No man, 
having put his hand to the plough, and looking 
back, is fit for the kingdom of God." Luke 9 : 62. 
Hereby greet him much in my name, and greet all 
those who inquire after me, especially him who was 
my master, and my country-man and his wife, and 
the woman who the day before was at our house, 
and, also, my most beloved, whom I know upon 
earth, yea, who is as dear to me as my own life; 
for my natural life was not near so dear to me; this 
the Lord knows, who is rich in mercy. 

O my beloved, I commend you, and all them that 
fear God, to the Lord, and to the word of his grace. 
Amen. 

Written by me, Jan van Hasebroeck, 

Your husband and weak brother in Christ. 



THE SECOND LETTER OF JAN VAN HASEBROECK. 

Abundant grace and peace be with you from God 
the heavenly Father, through Jesus Christ, his dear 
and much beloved Son, our Lord, through whom 
we expect our salvation; may he by his Spirit con- 
firm, strengthen, and comfort you in all your tribu- 
lation and temptation, outward and inward, that 
you may be able to stand firm and immovable in his 
truth, to the end of your life, to his praise, and to 
the salvation of your soul; this I wish you, my dear 
and much beloved wife and sister in the Lord, as a 
friendly greeting and adieu in Christ Jesus. Amen. 
After all heartfelt greetings, my dear and much 
beloved wife, be pleased to know, that I am still 
reasonably well according to the flesh, the Lord be 
praised forever for his grace ; and my mind is al- 
ways ready yet to go on in what I declared and con- 
fessed before the rulers of the darkness of this world; 
and I trust by the grace of the Lord to seal the 
same with my blood and death, so that I unworthy 
one may obtain the promise, where he says : 
' ' Whosoever shall lose his life for my sake and the 
gospel's, the same shall save it; and whosoever shall 
confess me before men, him will I confess also before 
my Father which is in heaven. " Mark 8:35; Mat- 
thew 10:32. Therefore, my most beloved love, be 
of good cheer, and always comfort yourself, and be 
comforted with the words of the Lord ; and do not 
grieve too much on account of the work and will of 
the Lord, for he worketh all things after the coun- 
sel of his own will (Eph. 1 : 1 1), and no one has ever 
been the Lord's counselor. Hence, my dear and 
much beloved wife and sister in the Lord, though 
we have had little joy with each other during the 
time that the Lord has joined us together, and must 
now part with sorrow, we know that the Lord has 
promised us nothing here but tribulation and sor- 
row, as Christ said to his disciples : Ye shall weep 
and lament, but the world shall rejoice ; and ye shall 
be sorrowful, but your sorrow shall be turned into 
joy. John 16:20. Christ also says: " In the world ye 
shall have tribulation: but be of good cheer; I have 
overcome the world v. 33. He further says : "Blessed 
are they that weep now : for they shall laugh ; but 
woe unto them that laugh now: for they shall weep. ' ' 
Luke 6:21, 25. Again, in another place he says: 
"Blessed are they that mourn: for they shall be 
comforted." 

Thus, my dear and much beloved wife and sister 
in the Lord, comfort yoursejf with these beautiful 
words and promises of Christ, which partly also be- 
long to you; for in that you are sorry, you are sorry 
after a godly manner. And Paul says, that godly 
sorrow worketh repentance to salvation not to be 
repented of: but the sorrow of this world worketh 
death. 2 Cor. 7:9, 10. 

O my dear wife, Paul, in another place, further 
! says, that our light affliction, which is but for a mo- 
I ment, worketh for us a far more exceeding and 
i eternal weight of glory; while we look not at the 
i things which are seen, but at the things which are 
not seen : for the things which are seen are tem- 
poral ; but the things which are not seen are eter- 
nal. 2 Cor. 4:17, 18. And the sufferings of this 



740 



MARTYRS MIRROR. 



present time are not worthy to be compared with 
the glory which shall be revealed in us. Rom. 8: 18. 
For the apostle says, that eye hath not seen, nor 
ear heard, neither have entered into the heart of 
man, the things which God hath prepared for them 
that love him. i Cor. 2:9. Therefore, my dear and 
much beloved wife and sister in the Lord, since we 
have such beautiful promises for this little and tem- 
poral suffering, be of good cheer, and always patient 
in your tribulation and temporal sufferings, continu- 
ing instant in prayer, patient in hope (Rom. 12:12), 
and wait for the time of your redemption with long 
suffering. I trust by the grace of the Lord to be an 
example and pattern to you, and to leap by my 
God over a wall (Ps. 18: 29), to go to meet Christ, 
my bridegroom, as he has commanded me (Mat- 
thew 25: 1); and also to go and await you under the 
altar of the Lord, where all God's elect shall rest, 
until the number of their fellow brethren that must 
yet be killed for the testimony of Jesus, like we, is 
fulfilled. Rev. 6:9,11. 

Therefore, my dear and much beloved wife and 
sister in the Lord, always wait with patience for the 
Lord your God, as did the wise virgins, who had 
oil in their vessels; and were ready to go in with 
their bridegroom, whereunto we all that believe in 
Christ are called, to sup with him. Rev. 3: 20. For, 
as Christ himself says, Luke 12:37: Blessed are 
those servants, whom the Lord when he cometh 
shall find watching : verily I say unto you, that he 
shall gird himself, and make them to sit down to 
meat, and will come forth and serve them. Matthew 
24: 46. 

Hence, my dear wife and sister in the Lord, al- 
ways be of good cheer, comfort yourself with the 
words of the Lord, and be patient and resigned in 
that which the Lord has ordered concerning you. 
Though he now comes to visit you with tribula- 
tion, suffering or poverty, think that Christ, when 
he was rich, for our sakes became poor, that through 
his poverty he might make rich us who were poor. 
2 Cor. 8:9. And James, also, says, that God has 
chosen the poor of this world rich in faith, and heirs 
of the kingdom which he hath promised to them 
that love him. James 2:5. 

O my dear wife, think of old Tobit; when all his 
goods had been taken from him, and he had to flee 
with his wife and his son, he said : ' ' And fear not, 
my son; true, we are poor, but we shall have much 
wealth, if we fear the Lord, keep his command- 
ments, shun sin, and do good." Tobit 1:20; 4:21. 

Hence, my much beloved wife and sister in the 
Lord, Christ also says in the Gospel : "Be not 
afraid of them that kill the body, and after that have 
no more that they can do. But I will forewarn you 
whom ye shall fear : Fear him, which after he hath 
killed hath power to cast body and soul into hell.'' 
Luke 12:4, 5. And in another place: "Fear not, 
little flock; for it is your father's good pleasure to 
give you the kingdom. ' ' Verse 32. And the prophet 
Isaiah also says : ' ' Fear not men, nor the children 
of men, who must perish like grass; for all flesh is 
as grass; and all the goodline.ss thereof is as the 
flower of the field : the grass withereth, the flower 



fadeth, but the word of the Lord abideth forever." 
Is. 51:12; 40:6, 8. 

Further, my dear and greatly beloved wife and 
sister in the Lord, be pleased to know, that it was a 
great joy for me to hear that you were of such good 
cheer in your tribulation, and that you have com- 
mitted us four to the Lord; wherefore I rejoice, and 
pray the Lord from the heart, that he would 
strengthen and stablish you, and give you his di- 
vine Spirit for a Comforter and Guide, since now is 
the time of which Christ said (Matt. 24:24), that 
many false prophets and false Christs should arise, 
yea, that even the very elect, if it were possible, 
should be led into error. 

Therefore, my dear and much beloved wife, take 
good heed, that no robber deceive you by philoso- 
phy and vain deceit, after the rudiments of the 
world; and that you may not have labored in vain, 
but may receive your reward, so that no man may 
take your crown. Hence have your conversation 
always in heaven, from whence we look for our Sa- 
vior, Christ Jesus our Lord; who shall change our 
vile body, that it may be fashioned like unto his 
glorious body. Philip. 3:20, 21. Herewith I will 
commend you, my dear and much beloved wife, and 
both my children, to the Lord, and bid you fare- 
well, until we shall meet hereafter, where men shall 
part us no more; for the apostle says, that the Lord 
himself shall descend from heaven with a shout, and 
with the voice of the archangel; and the dead in 
Christ shall rise first: then we which are alive and 
remain shall be caught up together with them in the 
clouds, to meet the Lord in the air : and so shall we 
ever be with the Lord (1 Thess. 4:16, 17): then 
men shall not part us. O my most beloved wife 
and sister in the Lord, I herewith bid you adieu, 
and commend you to the Lord, and to the word of 
his grace; and may the peace of God, which passeth 
all understanding, rule in your heart. Adieu, my 
dear wife, and greet much them that inquire after 
me, especially my brother, and bid him adieu, 
adieu. O adieu, my dear and much beloved wife. 
Jan Koopman and Hansken greet you most heartily, 
and also bid you adieu. Amen. 



THE THIRD LETTER OF JAN VAN HASEBROECK . 

The abundant grace, peace and mercy from God 
the heavenly Father, through Jesus Christ his dear 
and much beloved Son our Lord, be multiplied unto 
you, with the power and communion of the Holy 
Ghost; may he strengthen, comfort and stablish you 
in the inner man, so that you may be able to stand 
firm and immovable in his truth to the end of your 
life, to his praise and to the salvation of your soul ; 
this I wish you my dear and much beloved wife and 
sister in the Lord, as a cordial and friendly greet- 
ing. Amen. 

After all heartfelt greetings, my dear and much 
beloved wife, be pleased to know that I am reasona- 
bly well yet according to the flesh, the Lord be 
praised forever for his grace; and my mind is still 
unchanged to go on in that which I unworthy one 
declared and confessed in his name. 1 also hope to 



MARTYRS MIRROR. 



741 



seal the same with my blood, and I trust that the 
Lord will help me in my last extremity; for Paul 
says (Heb. 2:18), in that he himself hath suffered 
[being tempted,] he is able to succor them that are 
tempted. O my dear and much beloved wife, 
be pleased to know that I was partly rejoiced, and 
partly grieved, when I heard how it is with you. 
For on account of your sickness I was sorrowful; but 
when I heard again, that you were of such good 
cheer in your tribulation and suffering, I greatly re- 
joiced, and thanked the Lord for his great grace 
and compassion. And I humbly beseech him from 
the depth of my heart, through Jesus Christ his dear 
Son, that he would comfort, strengthen and stab- 
lish you, and always guide you into his truth, to the 
end of your life. O my dear and much beloved 
wife, always be of good cheer, and think that we 
must through much tribulation and suffering enter 
into the kingdom of God, like all the pious and 
godfearing men that lived before our time, as Paul 
tells us (Heb. 11), that they suffered mockings, 
scourgings, and stoning, yea, bonds and imprison- 
ment, and died by the sword, yea, suffered distress 
and want: they went in sheepskins and goatskins, 
wandering about in deserts; and had to hide in caves 
of the earth. Therefore, my dear lamb, rejoice with 
all the pious, of whom Paul says, that they took 
joyfully the spoiling of their goods, and that all 
that will live godly in Christ Jesus shall suffer perse- 
cution. 2 Tim. 3:12. For Christ himself says: If 
they have persecuted me, they will also persecute 
you; if they have kept my saying, they will keep 
yours also. Yea, if they have called the master of 
the house Beelzebub, how much more shall they 
call them of his household? John 15:20; Matthew 
10:25. 

O my dear and much beloved wife, and sister in 
the Lord, though the Lord come to visit us with 
tribulation and suffering, Paul says, that it is given 
unto us, not only to believe on his name, but also to 
suffer for it ; and as the sufferings of Christ abound 
in us, so our consolation also aboundeth by Christ. 
Philip, i : 29; 2 Cor. 1:5. O my dear and much be- 
loved wife, receive willingly the chastening of the 
Lord; for he chasteneth every one whom he loveth, 
and scourgeth every son whom he receiveth . Now 
no chastening for the present seemeth to be joyous, 
but grievous : nevertheless, afterward it yielded the 
peaceable fruit of righteousness unto them which are 
excercised thereby. Heb. 12:6, 11. 

O my dear and much beloved wife, herewith I 
will commend you to the Lord, and kindly ask you 
from the depth of my heart, that you would always 
do the best with my two little lambs, as I also trust 
that you will do, as you sent me word. Neverthe- 
less, I kindly ask you, that if the Lord should spare 
you until they attain to their understanding, that 
you would instruct them in the obedience of the 
truth; and always associate with them that fear God, 
so that at the last day we and they may stand to- 
gether on the Lord's right hand, and hear his voice : 
" Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the foundation of the 
world." 



O my dear and much beloved wife and sister in 
the Lord! Herewith I commend you to the Lord 
Almighty, and to the word of his grace, and bid you 
adieu, my dear wife, adieu, and the peace of the 
Lord be with you and all them that fear him. Jan 
Koopman and Hansken greet you much ; and Jan 
Koopman greets his wife much; he and Hansken 
are also of good cheer. Amen. 

Written by me Jan van Hasebroeck, your hus- 
band and weak brother in the Lord. 



DIRK ANDRIESS, A. D. 1 569. 

Dirk Andriess, a pious and godfearing brother, 
was apprehended at Zierickzee, A. D. 1569; and as 
he, in all temptations and sufferings, firmly adhered 
to the love of Christ, he was finally sentenced to 
death as a heretic, and thus, in order to follow 
Christ, who had died a bitter death for him, he also 
gladly for the Lord's sake delivered up his temporal 
life to death, to enter with him into life eternal. 
Matt. 25:46. 



JACOB DE ROORE, OR THE CHANDLER, AND HER- 
MAN VAN VLECKWICJK, BOTH BURNED ALIVE 
AT THE STAKE, AT BRUGES, IN FLANDERS, 
FOR THE TESTIMONY OF JESUS CHRIST, 
THE IOTH OF JUNE, A. D. 1569. 

The very pleasant and favored country of Flan- 
ders, in and about the year 1569, was as a dreadful 
den of murderers, in which they did not hesitate to 
put to death the chosen friends and followers of 
Jesus Christ, yea, to deprive them little by little of 
life in the most awful and horrible manner, namely, 
by fire, to the sorrow and grief of many, who living 
at that time beheld 'it with weeping eyes. This ap- 
peared, among many others, in two valiant heroes, 
and champions of Jesus Christ. One of them was 
named Jacob de Roore, or the Chandler; he was a 
teacher in the church, and a very godfearing, intel- 
ligent, kind, and eloquent man, who was not afraid 
at the peril of his life to lead and feed, the flock of 
Jesus in the green meadows of the true evangelical 
doctrine, though it was in forests and wildernesses. 
The name of the other was Herman van Vleck- 
wijck; he was a common member, but possessed 
nevertheless no small gifts. 

These were both brought prisoners into Bruges, 
one of the Flemish cities, where they had to endure 
many hard and severe temptations from the papists, 
who sought to make them apostatize from the faith; 
but as they were founded upon the immovable cor- 
ner stone, Christ Jesus, the edifice of their faith also 
remained firm, and they could by no- means be 
moved or swerved therefrom . Hence the rulers at 
said place, through the instigation of the Romish so 
called spirituality (clergy) concluded their process, 
and delivered them both from life to death, to be 
burned to ashes at the stake, which was done on 
the 10th day of the month of June, A. D. 1569. 
Concerning this the following verses have been com- 
posed : 



742 



MARTYRS MIRROR. 



" In fifteen hundred and sixty-nine, 

On the tenth of June, in the city of Bruges, 

Encircled wholly by fiery' flames, 

With intrepid spirit, both Jacob and Herman. 

Did testify before all the world 

To the word of God, which they sealed with their heart's blood, 

And thus their sacrifice they did bring 

To the mighty God that inhabiteth heaven." 

Of these two offered up children of God, two dis- 
putations are extant, which a certain monk, called 
Friar Cornelis held with them at said place, and 
which, because of the wise, intelligent and prudent 
answers of said two friends, are well worthy to be 
added here. 



DISPUTATION BETWEEN JACOB DE KEERSGIETER 

AND MR. FRIAR CORNELIS, A FRANCISCAN MONK; 

IN THE PRESENCE OF MR. JAN VAN DAMME, 

RECORDER, AND MR. MICHIEL HOUWAERT, 

CLERK OF THE CRIMINAL COURT, ON THE 

QTH OF MAY, A. D. 1569.* 

Friar Cornells. Well, I've come here to see 
whether I can convert you (Jacob, I believe, is 
your name) from your false and evil belief, in which 
you are erring, and whether I cannot bring you 
back to the Catholic faith of our mother, the holy 
Roman church, from which you have apostatized 
to this damnable Anabaptism. What do you say 
to this, eh ? 

Jacob. With your permission, as regards that I 
have an evil, false belief, this I deny; but that through 
the grace of God I have apostatized from your Ba- 
bylonian mother, the Roman church, to the mem- 
bers, or the true church, of Christ this I confess; and 
thank God for it, who has said: ' ' Come out of her, 
my people, that ye be not partakers of her sins, and 
that ye receive not of her plagues." Rev. 18:4; 
Is. 52:11. 

Fr. Corn. Is it true? And do you call our mother 
the holy Roman church, the whore of Babylon? 
And do you call your hellish, devilish sect of Ana- 
baptists the members, or the true church of Christ? 
Eh! hear this fine fellow once. Who the devil has 
taught you this! your accursed Menno Symons, I 
suppose, * * * 

Jac. With your permission, you talk very wick- 
edly. It was not necessary that Menno Symons 
should have taught us as something new, that the 
Babylonian whore signifies your mother, the Roman 
church, since John teaches us enough concerning 
this in his Apocalypse, or Revelation, in the 14th, 
16th, 17th, and 1 8th chapters. 

Fr. Corn. Ah bah ! what do you understand about 
St. John's Apocalypse? at what university did you 



* The following two disputations, the first between Jacob de 
Roore.or Jacob Keersgieter, and Friar Cornelis, and the second be- 
tween Herman Vlekwijck and the same Fr. Cornelis, were not 
given in Van Braght's first edition of 1660, which we made the stand- 
ard in our translation, but was added in the subsequent editions. 
Van Braght refers to these disputations and says that he omitted 
them on account of the indelicate and harsh language which fre- 
quently occurs in the remarks of the impolite Friar. We have omit- 
ted the worst of these expressions and have indicated the omissions 
thus * * * 

There are also a number of accounts of martyrs, not given in 
the'edition of 1660, but inserted in the subsequent editions, which 
are.also given in this translation. — Publishers, 



study? At the loom, I suppose; for I understand 
that you were nothing but a poor weaver and chand- 
ler, before you went around preaching and rebap- 
tizing out here in the Gruthuysbosch. I have at- 
tended the university at Louvain, and studied divin- 
ity so long, and yet I do not understand anything 
at all about St. John's Apocalypse; this is a fact. 

Jac. Therefore Christ thanked his heavenly 
Father, that he had revealed and made it known 
to babes, and hid it from the wise of this world, as 
is written, Matt. 11:25. 

Fr. Corn. Exactly; God has revealed it to the 
weavers at the loom, to the cobblers on their bench, 
and to bellows-menders, lantern -tinkers, scissors- 
grinders, broom-makers, thatchers, and all sorts of 
riff-raff, and poor, filthy, and lousy beggars. And 
to us ecclesiastics who have studied from our youth, 
night and day, he has concealed it. Just see how we 
are tormented. You Anabaptists are certainly fine 
fellows to understand the holy Scriptures; for before 
you are rebaptized, you can't tell A from B, but as 
soon as you are baptized, you can read and write. If 
the devil and his mother have not a hand in this, I 
do not understand any thing about you people. 

Jac. I can well hear that you do not understand 
our way of doing; for you ascribe to Satan the grace 
which God grants our simple converts, when we 
with all diligence teach them to read. 

Fr. Corn. See here once; these heretics presume 
to have the grace of God, and regard our mother, 
the holy Catholic Roman church as the whore of 
Babylon — is this not a fine grace of God? Ah, bah! 
you have the grace of the very devil of hell. What 
shall I say in regard to this? If you regard our 
mother, the holy Catholic Roman church as the 
whore of Babylon, I can well imagine what you con- 
sider our holy father the Pope, the vicar of God. 
Let us hear once. 

Jac. I consider the Pope the vicar of God; for he 
occupies the place of God, as Paul writes concern- 
ing him, in the second chapter of his second epistle 
to the Thessalonians: "Let no man deceive you by 
any means: for that day shall not come, except 
there come a falling away first, and that man of sin 
be revealed, the son of perdition, who opposeth and 
exalteth himself above all that is called God, or that 
is worshiped; so that he as God sitteth in the tem- 
ple of God, shewing himself that he is God. Re- 
member ye not, that, when I was yet with you, I 
told you these things?" 

Fr. Corn. Hush, hush, you have preached 
enough; here you are not in the Gruthuysbosch, nor 
do I sit down to hear you preach. Bah ! you ac- 
cursed Anabaptist, would you apply the prophecy 
of St Paul to our holy father the Pope ? * * * Hear 
this accursed heretic once ; how he understands 
St. Paul. Bah ! St. Paul thereby means the anti- 
christ; that he does. 

Jac. I too believe that Paul thereby means anti- 
christ. But does not the Pope of Rome do the very 
works of antichrist? Does he not command you, 
that you are not to marry? Does he not command 
you to abstain from meats which God hath created 
to be received with thanksgiving of them which be- 



MARTYRS MIRROR. 



743 



lieve? as Paul writes in the fourth chapter of his first 
epistle to Timothy, 

Fr. Com. The devil sits in your cheeks; the devil 
and his mother play with your ugly mouth, that you 
know how to twist all the holy Scriptures according 
to your heretical notions, and to turn them on your 
thumb. But just wait, I shall show you very well, 
that our holy father the Pope is the vicar of God : 
for did not Christ say to St. Peter; "Feed my 
sheep;" and that upon him he would build his 
church? And did he not also give to St. Peter the 
keys of heaven, and all priestly authority, to loose 
from sin, and to bind, or to remit and to retain? 
And do not the holy popes sit upon the same seat, 
as successors of St. Peter, and have the same com- 
mand and the priestly authority of the keys of 
heaven, to forgive sins and to retain them, through 
absolution after confession? What do you say to 
this now ? let us hear. 

Jac. Christ said, that upon this rock (that is, upon 
such a faith as Peter confessed, Matt. 17: 16) he 
would build his church; he said nothing about a 
seat, or of vicars, or of successors, or popes, or of 
priestly authority. 

Fr. Corn. He certainly spoke of the keys of 
heaven, and of loosing and binding. And if there 
were no pope, or high priest, • nor sub-priests who 
then should have the authority, to hear confession, 
to absolve, and to forgive sins? scavengers, etc., I 
suppose. 

Jac. Christ is our only true high-priest, as Paul 
writes to the Hebrews, in the 2nd, 3rd, 5th, 6th, 7th, 
8th, and 9th chapters. 

Fr. Corn. That is just where I wanted to have 
you ; for if St. Paul thereby means that besides 
Christ no other high priests or common priests are 
necessary, why then does he say in the fourth chap- 
ter of the first epistle to the Corinthians : I will that 
every one so account of us, as of Christ's priests 
over the sacraments of God ? that is, administer the 
sacraments of the altar, of baptism, of confirmation, 
of extreme unction, of marriage, of confession and 
absolution, of penitence, and of consecrating and 
anointing priests. What do you hold concerning 
priestly estate, or the sacrament of the priesthood ? 
Let us hear. 

Jac. Next to Christ, we believers in Christ are 1 
all priests alike, according to the words of Peter in 
the second chapter (9th verse) of his first epistle, ( 
where he says to the believers in Christ : ' ' But ye 
are a chosen generation, a royal priesthood, a holy 
nation." Again, Rev. 1:5, 6: "Christ who loved 
us, and washed us from our sins in his own blood, 
and hath made us kings and priests unto God and 
his Father." Again, Rev. 5 : 9, 10: "For thou wast 
slain, and hast redeemed us [to God] by thy blood 
out of every kindred, and tongue, and people, and 
nation ; and hast made us unto our God kings and ' 
priests." 

Fr. Corn. Tush, tush ! now you begin to preach 
again, do you? keep silence, or reply to me in 
regard to what St. Paul writes in the fourth chapter 
of his first epistle to the Corinthians : I will that 
every one so account of us, as of Christ's priests 
over the sacraments of God. Answer to this. * * * 



Jac. With your permission, Paul does not write 
as you say, and hence there is nothing to an- 
swer to it. 

Fr. Corn. O you cursed Anabaptist that you 
are; I could swear by the saints, that St. Paul writes 
as I say; what do you say of this accursed, hellish, 
devilish heretic? 

Jac. The Lord God forgive you this judging and 
cursing, and do not account it to your own con- 
demnation. Christ also says (Matt. 5), do not swear 
an oath ; but let your communication be, Yea, yea, 
Nay, nay. 

Fr. Corn. Bah, this means that one is not to 
swear a false oath ; but what I would swear is true. 
But you Anabaptists also have the fancy, that you 
are not to swear any manner of oaths. Bah, what 
a lousy fancy this is! I should like to hear why one 
may not swear a good oath. 

Jac. Because Christ, in Matt. 5, says: "Ye have 
heard that it hath been said to them of old time, 
Thou shalt not forswear thyself, but shalt perform 
unto the Lord thine oaths : but I say unto you. 
Swear not at all ; neither by heaven ; for it is God's 
throne: nor by the earth; for it is his footstool. 
But let your communication be, Yea, yea ; Nay, 
nay: for whatsoever is more than these cometh 
of evil." In like manner, also James says, in the 
fifth chapter (v. 12): "But above all things, my 
brethren, swear not, neither by heaven, neither by 
the earth, neither by any other oath : but let your 
yea be yea ; and your nay, nay : lest you fall into 
condemnation." 

Fr. Corn, Is it true? in this you would follow 
St. James ; but when he in the same chapter speaks 
ol the sacrament of extreme unction, saying : Is any 
sick, call for the priests of the church, and cause 
him to be anointed; and also, where, in the same 
chapter, he speaks of the sacrament of confession ; 
herein you heretics are not willing to follow him. 
I have asked you once or twice, what you think 
of confession, and of the power of absolution, or 
remission and retention of sins; but you do not 
reply to me in regard to this. 

Jac . You answer yourself, saying : ' ' Who then 
should have the authority of hearing confession, 
absolving, and forgiving sins? scavengers, etc., I 
suppose." For since you supposed the same I left it 
to you to answer. 

Fr. Corn. Well, answer me then now, what you 
think of the sacrament of confession and abso- 
lution. 

Jac. My answer is : If you would take and un- 
derstand confession (which you papists now use) 
from the fifth chapter of James, you must also con- 
fess your sins to him that confesses his sins to 
you ; for James says : ' ' Confess your faults one to 
another. ' ' Now if I confess to you all my sins, will 
you also confess your sins to me? I think not, and 
that you yourself would much rather acknowledge 
and say, that James did not mean such a confession 
as you papists now employ. 

Fr. Corn. * * * You accursed Anabaptist that 
you are. You seek nothing but to tangle up every- 
thing that is advanced against you — the devil wags 
your tongue. But let us hear what you can say 



744 



MARTYRS MIRROR. 



a gainst this, where Christ says: "Go and show 
yourselves to the priests. ' ' Matt. 8 : 4. 

Jac. This Christ said to those whom he had healed 
and cleansed from leprosy, that they should go and 
show their bodies to the priests and let them see, 
that they were clean again, in order that they might 
go among the people again, from whom they had 
been separated on account of their leprosy. Mat- 
thew 8 :\; Luke 17: 14. 

Fr. Com. * * * Bah, it was plainly said : Go 
and confess to the priest ; for so our mother the 
holy Catholic Roman church understands it. This ! 
was the reason why Christ gave his vicar, St. Peter ; 
the keys, that he might also have the power to bind 
and loose from sin, or to forgive and to retain, after 
confession as I told you. Hence, answer me once, 
but in a few words, without much preaching, see! 

lac. From this power of the keys, which Christ 
gave Peter, it is not to be understood, that you ; 
priests in popery have power to forgive or to re- ; 
tain sin. 

Fr. Corn. Is it true ? would accursed heretic say ! 
that the power which Christ gave his successor or 
vicar, St. Peter, does not pertain to us priests? ! 
What! no! do not the popes, as the successors! 
of St. Peter, who sit in his seat, and we priests, 
still have the power as well as did the scribes and j 
Pharisees, as the successors of Moses, who at the 
time of Christ still sat in Moses' seat ? of whom 1 
Christ says, in the twenty- third chapter (vs. 1, 2) I 
of Matthew's gospel: "The scribes and the Phari- j 
sees sit in Moses' seat : all therefore whatsoever they 
bid you observe, that observe and do. What do j 
you say to this, eh ? Let us hear it. 

Jac. With your permission, but do not get angry; j 
for I should have been afraid of incurring your abuse, j 
if I had compared you to the scribes and Phari- j 
sees; but since you compare yourselves to them, I ! 
will reply to you. What Christ means is this: What- ' 
soever they command you to do from the law of 
Moses, that do. But he also commands his dis- 
ciples, in Matt 16 : 6, that they should beware of the 
leaven of the Pharisees. And though the Pharisees 
and scribes should have boasted themselves of the 
power which Moses had, as you priests boast of 
having the power which Peter received from Christ, 
of forgiving sin, who would have believed the Phari- 
sees ? since Christ pronounces woe over them so 
many times, Matt. 23 : "Woe unto you, scribes and 
Pharisees, hypocrites! for ye shut up the kingdom 
of heaven against men : for ye neither go in your- 
selves, neither suffer ye them that are entering to 
go in. Woe unto you, scribes and Pharisees, hypo- 
crites! for ye devour widows' houses, and for a pre- 
tence make long prayers. Woe unto you," etc. 

Fr. Corn. Fie, tush, tush ; hear all this preach- 
ing. Bah, I know myself quite well, that Christ 
cries woe, woe, but do you think, that I have 
come here to hear preaching ? I can preach myself, 
that I can. 

Jac. Still, you desired that I should reply to your 
comparison between the authority of the Pharisees 
and that of you priests. 

Fr. Corn. Ah, bah! do you think you can sat- 
isfy me with such a meagre answer ? By no means 



* * * we priests do not care for this ; though the 
scribes and Pharisees were not of much account, 
their authority was none the less, on that account ; 
and just so it is also with our priestly authority, 
after confession to absolve from and forgive, or to 
retain, sin, see ! 

Jac. What authority has a man that is already 
himself excluded from heaven, to help another 
into it : for Christ says, Matt. 5 : 20: " Except your 
righteousness shall exceed the righteousness of the 
scribes and Pharisees, ye shall in no case enter into 
the kingdom of heaven. ' ' How shall an unrighteous 
man forgive the sins of one whose righteousness is 
greater than his own ? 

Fr. Corn. My lord the inquisitor wrote truly 
enough from Kortrijk, where you were born, that 
your tongue was well hung, and that it was labor 
lost to dispute against you. In troth, if you are so 
exceedingly opposed to all priestly authority, and 
say, that all men that believe, yea, even your wives 
and children, are all priests, why do you have more 
episcopal authority than the other Anabaptists? For 
you are their bishop, teacher and preacher. You 
rebaptize them, lay your hands upon their heads, 
and endow them all alike with the Holy Ghost, as 
they think. Hence, let us hear what you yourself 
think of your episcopal authority; for no one can 
lawfully administer the sacrament of confirmation, 
unless he be a bishop, or at least a suffragan. 
Hence, let us hear once, how you administer the 
sacrament of confirmation, and what you think of it. 

Jac. I know nothing to say of episcopal au- 
thority, or of confirmation. How then should I 
administer it, or what should I think of it ; for con- 
firmation is a bugbear about which I know nothing. 

Fr. Corn. Is it possible, do you Anabaptists 
call the sacrament of confirmation a bugbear? Ah, 
accursed heretic, the devil take you into the fire 
of hell, to burn you forever ; see! 

Jac. Do not get so angry and excited, for I call 
it a strange bugbear, because it is so unknown to 
me. But tell me what it is, and what you hold con- 
cerning it; then I can tell you better what I think 
of it. 

Fr. Corn. Bah, this blockhead presumes to be 
a bishop of the Anabaptists, and does not yet know 
what the sacrament of" confirmation is. If you are 
a bishop, you ought to confirm yourself. My lords, 
see once, what a fine bishop the Anabaptists have 
had out there in the Gruthuysbosch, who preached 
so many sermons there ; is it not a fine bishop, 
teacher and preacher? Bah, see once, with what we 
have been vexed and tormented * * * 

Jac. I am no bishop, nor do I consider myself 
a teacher; but I have sometimes led the brethren 
and sisters and converts of our church, with exhor- 
tation from the word of God or the holy Scriptures, 
according to my small ability. 

Fr. Corn. Bah, you are a fine leader, that you 
do not yet know the sacrament of confirmation. 
Confirmation is, that the bishop or the suffragan 
anoints the grown children, and sometimes also 
adult persons (that are not yet confirmed) with the 
holy chrism on their forehead, and gives them a 
blow on the cheek, in token that they should re- 



MARTYRS MIRROR. 



745 



member that they have been confirmed; which con- 
firmation signifies the confirmation of baptism . Now 
you will understand or know it, I think . 

Jac. Just as little as before, since I also do not 
know what chrism and the confirmation of baptism 
are. 

Fr. Corn. It seems that you know nothing con- 
cerning the Christian religion ; so does the devil 
hold you by the throat. And you presume never- 
theless to be a teacher and preacher of the Ana- 
baptists. Bah, is it not a shame, that you have to 
be taught yourself yet, how children are confirmed, 
and that chrism is a substance mixed together of 
holy, consecrated things, which must not be told 
you? and that one has to teach you yet, that con- 
firmation signifies the imposition of the priest's 
hands, as the apostles laid their hands upon them 
that were baptized. Do you not yet understand it, 
blockhead that you are? 

Jac. In the nineteenth chapter of Acts we read, 
that, after Paul had caused some Christian believers 
to be baptized at Ephesus, and had then laid his 
hands upon them, the Holy Ghost came down upon 
them, and they spake with tongues, and prophesied. 
Hence I do not believe that your confirmation or 
chrism, and your blow on the cheek, have any- 
thing in common with the imposition of the hands 
of the apostles. 

Fr. Corn. Is it possible, so outspoken? you ac- 
cursed Anabaptist, though you do not believe it, 
the sacrament of confirmation is therefore not one 
whit worse, for we Catholics believe it so much the 
more. My lords, what do you say of this accursed 
Anabaptist? for he does not believe in anything, 
that he don't. 

Recorder. Suffer yourself to be instructed, Jacob, 
and believe that which a Christian ought to believe, 
and don't argue so much. 

Jac. My lords, with your permission, I only an- 
swer to all his questions, and I believe only that 
which is written in the holy Scriptures. 

Fr. Corn. Do you ? * * * for you do not be- 
lieve, that St. Paul, in the beginning of the fourth 
chapter of his first epistle to the Corinthians, writes : 
I will that every one so account of us, as of priests 
of Christ over the sacraments of God. And as I 
said, St. James writes the same, in his fifth chapter: 
Is any sick, call for the priests of the church; and 
let them pray over him, and anoint him with oil 
in the name of the Lord. Are we priests then not 
dispensers or administrators of God's sacraments? 
and you say now, that you believe in all that is 
written in the holy Scriptures. It remains now to 
be seen or heard, what you believe concerning the 
sacrament of holy unction, of which St. James 
writes, as I tell you. Let us hear once. 

Jac. I do not believe that the anointing with oil 
of which James writes has anything in common with 
the oil with which you anoint the sick among you; 
for the oil of whioh James writes healed the sick, as 
did also the oil concerning which Mark writes in 
the sixth chapter, that the apostles anointed with 
oil many that were sick, and healed them. But 
however much you priests adjure and conjure your 
oil, it can nevertheless not heal the sick ; hence, 



that was another oil, than your oil which you call 
a sacrament. 

Fr. Corn. A thousand devils (God bless us) what 
ails this hellish heretic now, that he makes sorcery 
of our reading, consecrating, blessing, and sancti- 
fying over the sacrament of extreme unction. You 
bewitched, bedeviled, possessed Anabaptist, have 
reproved me once, because I cursed and condemned 
you; but I should go at you quite differently yet, 
in cursing, condemning and anathematizing you ; 
but you are not worthy that I should so incense 
and excite myself about you. Therefore I tell you, 
yes, we Catholics call holy unction a sacrament, 
and regard it as a sacrament, and it is a sacrament, 
in spite of your mouth. Do you understand this, 
you bewitched, accursed Anabaptist, that you are? 

Jac. If you want to imitate all the things which 
the apostles did, and regard them all as sacraments, 
why do you not also regard your aprons or hand- 
kerchiefs as sacraments, and lay them upon the 
sick, as Paul did? For what greater sacredness was 
there in the oil of which James writes, than in 
Paul's aprons, by which he also healed the sick, 
as is written in the nineteenth chapter of the Acts 
of the apostles ? 

Fr. Corn. If the devil does not wag your tongue, 
I do not understand the matter. You accursed Ana- 
baptists may yourselves make a sacrament of your 
filthy handkerchiefs or aprons; for you people have 
no sacrament, but we Catholics have seven sacra- 
ments ; is it not enough, eh? 

Jac. Yea, in troth; for since the term sacrament 
is not once mentioned in the holy Scriptures, you 
have only seven too many. 

Fr. Corn. Bah, does not St. Paul call marriage 
a sacrament? And he does not bestow too much 
honor upon marriage, when he says, in the fifth 
chapter to the Ephesians: This sacrament is great. 
Would you reject this honor, put it from you, and 
trample upon it with your feet, I suppose? 

Jac. Paul says: Two shall be one flesh ; this is 
a great mystery. Eph. 5:31, 32. If you want to 
make sacraments of all the mysteries, I am surprised 
that you have only seven sacraments. 

Fr. Corn. It is easy to hear, that you Anabap- 
tists do not esteem marriage very highly ; for, if we 
priests should say, that priesthood only is a sacra- 
ment, and marriage not, I think you would reply: 
Show us where priesthood is called a sacrament, as 
is marriage. But when I consider the matter well, 
you Anabaptists do not observe marriage, since you 
have the women and maidens in common, and run 
together promiscuously, like dogs, the father with 
his daughter, the mother with her son, the brother 
with his sister, just like the beasts — is this not a fine 
thing? 

Jac. With your permission, don't get incensed, 
we are slandered in regard to this. 

Fr. Corn. Ah bah ! would you deny it, what ails 
you? 

Jac. If it were true, I would not deny it; but this 
can never be said with truth of us. 

Fr. Corn. Bah, bah ! this is the most aggravat- 
ing monstrosity yet. I thought you would go and 
show or prove to me from the Holy Scriptures, that 



746 



MARTYRS MIRROR. 



the women may be had in common; and do you 
now want to deny it, eh ! 

Jac. But should I not deny those things that are 
lies? 

Fr. Corn. This miserable Anabaptist would give 
me the lie. But do you think you can swindle me 
out of a matter which I so certainly know to be 
true? Bah, why will you deny it, seeing you have 
already so flatly denied the five sacraments, which 
is a hundred thousand times worse and more dam- 
nable, than to make common all the women and 
maidens of the whole world, that it is. 

Jac. You are very wrong in accusing us with it; 
for it is something of which we are innocent. 

Fr. Corn. Ah bah, now it is getting to be down- 
right idiocy with this denying. I am mad and in- 
dignant enough to jump right out of my skin, that 
this accursed Anabaptist here would deny a matter 
so public, and known to all the world. Ah bah, 
I will stake my neck, that I have preached more 
than a hundred times, that you Anabaptists have 
the women and maidens in common, and that you 
also sever the marriage tie, giving to one man, 
when he is tired of his wife, another man's wife ; 
and, in like manner, to one woman, when she is 
tired of her husband, another woman's husband. 
Don't I know these things, eh? 

Jac. I have heard it said sometimes, that a cer 
tain Friar Cornells here, often preaches such things 
concerning us: is it you, permit me to ask? 

Fr. Corn. Yes, I am Friar Cornelis, who preaches 
such things concerning you. Just take a good look 
at me. I ought to know that I am the man; and 
I will also clearly show to you, that I preach it with 
truth; for were they not Anabaptists who at Amster- 
dam, and elsewhere in Holland, ran stark naked 
through the streets, men and women, young maid- 
ens and boys, and said to one another: My spirit 
desires your flesh; eh? 

Jac. Those were not of our brethren; for formerly 
there were such false brethren, as David Joris and 
Hendrick Nicolaus, who taught these things in se- 
cret, and said that no one might have anything as 
his own, and that therefore, no one might marry a 
wife for himself, but that women ought to be had in 
common. Others also wanted to prove from the 
Scriptures, that women that are unmannered or dis- 
orderly might be abandoned. 

Fr. Corn. * * * Ah ; bah, why would you 
deny, that you Anabaptists have the women in 
common. They certainly were Anabaptists, who, 
at Amsterdam, forcibly took possession of the city 
hall, and who overpowered and took the city of 
Munster, and afterwards were besieged, bombarded, 
stormed, defeated, captured, and put to death, with 
their king, Jan Beukelss, a tailor of Leyden. They 
certainly had the women in common, yea, not only 
the women, but also the property; yea, they robbed 
churches and convents, in Holland, Friesland, and 
Gelderland. Why would you then say, that these 
also were not of your brethren ? You must be an 
idiot, I think. 

Jac. These all belonged to the same (strange) 
false brethren; for as they taught, that women might 
not be held as own, so they also taught that prop- 



erty might not be owned individually, but was to be 
held in common, and that the property of the pa- 
pists belonged to the Christians, and that they might 
seize it wherever they could, in order thereby to ex- 
terminate the ungodly with the external sword, and 
to abolish all government, in order thus to set up a 
new kingdom of Christ in this world. And through 
these this unchristian report has unjustly come 
upon us. 

Fr. Com. Is it possible? It remains to be seen 
yet, whether this evil report has unjustly come upon 
you. If you Anabaptists also had a head, like the 
Calvinists, you would persecute, trouble, torment, 
and martyrize us Catholics just as they do; this I 
swear to you. Well, enough of this; but that you 
would deny, that you Anabaptists have the women 
in common, this I cannot take in, or swallow. You 
may deny, twist, sneak, dive, and cover up as much 
as you will, but you shall not swindle me out of it, 
that you shall not. 

Jac. We are not the only ones that have to bear 
this from you ; for you also often preach, I under- 
stand, that the Calvinists have the women in com- 
mon. 

Fr. Com. And so they do; for in the point of 
having the women in common they agree with the 
Anabaptists. Ah, bah, don't I know what the Cal- 
vinists and Calvinistresses do when they blow out 
the candles after they have held their accursed, dev- 
ilish supper. Bah, you want to teach me how to 
preach, I suppose; see. 

Jac. If this were true, it would certainly now be 
known to all the world: for the Calvinists have had 
public churches, in which they have preached, and 
held the supper; and if they had undertaken to put 
forth such things in them, in regard to having the 
women in common, as you say, what strange 
things would be noised abroad through every coun- 
try. 

Fr. Com. O you accursed Anabaptist, and will 
you now also begin to upbraid me with slandering the 
accursed Calves-tails,* eh? Don't I say that they 
do this together, after they have held their devil's 
supper when the candles have been extinguished ? 
bah, what strange things can be said of a matter 
which no one can see? But you Anabaptists, tell 
us something about your supper; or don't you have 
any, I suppose, since you don't know anything to 
say about sacraments? Hence, speak, and let us 
hear : What do you hold concerning the sacrament 
of the altar ? 

Jac. i have never seen nor read this name in the 
holy Scriptures; hence I can say nothing about it. 

Fr. Corn. Fie, the devil and his mother are here 
again already. How would you have it called the 
supper, as the Beggars* call it, I suppose, eh ? 

Jac. I have read much in the holy Scriptures 
concerning the breaking of bread in remembrance of 
the broken body of Christ, Matt. 26 ; Mark 14 ; 
Luke 22; Acts 2; 1 Cor. 11 ; but of the sacrament of 
the altar I have never read. 



*A term of derision chosen because of its assonance, in the 
original {Calversteerten and Calversteeriiinen) , to the name Cal- 
vinists.— Transl. 

*An opprobrious appellation for the Protestants.— Tr, 



MARTYRS MIRROR. 



747 



Fr. Corn. Bah, you certainly have the Script- 
ures at your finger ends; and because you Anabap- 
tists will read nothing but simply the holy Scriptures, 
therefore it is, that you never read of a sacrament of 
the altar. For as I am informed by my lord, the 
provincial of the Augustinians, you flatly refuse to | 
hear, by way of instruction, anything that the old | 
fathers, or teachers of the holy Catholic church, j 
write; as St. Ambrose, St. Jerome, St. Augustine, j 
St. Gregory, St. Chrysostom, St. Bernard, St. An- j 
selm, St. Bede, Doctor Sanctus, and many others, 
yea, such as are more ancient yet, as : Irenaeus, 
Cyprian, Basil, Cyril, and Tertullian. If you would 
read these, you would find the sacrament of the al- 
tar mentioned frequently by many different names, 
sometimes the eucharist, now a holocaust, then a 
sacrifice, oblation, etc. But you Anabaptists would 
far rather delve and root in the accursed, damnable 
books of your arch-heretic Menno Symons. And 
therefore you do not know anything of the sacra- 
ment of the altar — is this not a fine thing? 

Jac. We are satisfied with the simple holy Script- | 
ures; for all that is necessary for us to know for 
our salvation, we find abundantly contained in them, 
and we need not to search the doctrines of men. 

Fr. Corn. Tush, tush, speak and let us hear, 
whether you also believe, that Christ is truly present 
in the consecrated host with his natural flesh and 
blood ? Now, do you understand it better so ? 

Jac. Now I understand it much less yet, since 
nothing is taught in the holy Scriptures of a conse- 
crated host; and therefore we also do not trouble 
ourselves with such things, but use in our church 
the memorials of the Lord's body, as I told you. 

Fr. Corn. Bah, what monsters are these memo- 
rials? This begins to sound quite Zuinglian and 
Calvinistic; and are you Anabaptists also Sacramen- 
tarians — I suppose so. Bah, what is it about these 
memorials? Let us hear once. 

Jac. The memorials are bread and wine, which 
we use in remembrance of the body and blood of 
Christ, because Christ in his last supper commands 
us, that we are to break and eat the bread in re- 
membrance of his body, which was broken on the 
cross; and that we are to distribute the cup with 
wine, and all drink out of it, in remembrance of his 
blood, which was shed for many, for the remission 
of sins. 

Fr. Com. Is it possible ! you are fine fellows 
with your memorials. My lords, what do you think 
of this accursed, hellish devil's crew? for they are 
Anabaptists and Sacramentarians. Bah ! Jesus, Jesus, 
worthy mother of God, protect us; what abomina- 
bleness this is ! My, my, my, oh, oh, oh, oh ! My 
lords, now you can well hear, what a Beelzebub 
brood and hellish generation you have here in Flan- 
ders, in the city of Bruges, and you sometimes ridi- 
cule my sermons yet, when I preach against these 
accursed heretics, and say : " That lousy little fool, 
the crazy friar Cornelis is always engaged with the 
heretics in his pulpit. ' ' Hear now for yourselves, 
whether I have not just reason for it. And now lis- 
ten, you Sacramentarian : Why then did not Christ 
say, "Take and eat; this bread is a memorial of my 
body, and this wine is a memorial of my blood ?" 



But he said expressly : "Take and eat; this is my 
body." Further: "Drink ye all out of this cup; 
this is my blood. ' ' Answer me once in regard to 
this, * * * 

Jac. I am heartily sorry that you always get so in- 
censed and excited at my answers, and that you do 
not consider, that Paul says to Titus, in the first 
chapter that a teacher must not be angry, snappish 
or contentious. 

Fr. Corn. Tush, tush, hold your tongue, and 
answer me without much talk or cackling. 

Jac. Christ did not mean that the apostles should 
eat his body, which the day after was crucified; nor 
drink his blood, which the next day was shed; but 
his meaning was, that his body was food for the 
soul, and his blood drink for the soul, even as bread 
and wine are food and drink for the body; hence he 
said : Take and eat; my body is this, or, my body 
is such as this bread is, namely, food. 

Fr. Com. Ah, bah, what madness this is; now I 
could jump out of my skin for anger, yea, should I 
not? For Christ did not say: My body is this, or 
my body is such. How you heretics pervert and twist 
the naked, plain words, This is my body. 

Jac. It means the same to say : This is my body, 
or, my body is this, when regard is had to Christ's 
true meaning; for since his body was food, therefore 
he took bread and said : My body is this, or this is 
my body, namely, food. 

Fr. Com. Is this not enough to make one crazy ?_ 
— God bless us again, and the worthy mother of 
God. Bah, did not Christ say : Take and eat; this 
is my body, which is given for you. Now, was it 
the same body, which was given them ? then it was 
not bread which he gave his apostles to eat. Let us 
hear what you will answer to this. 

Jac. Even as I answered, that Christ says, that 
the same body which was given for us is food for 
the soul, as bread is for the body of man. 

Fr. Corn. Bah, what mischief is this, and shall I 
not be able to advance something against you, by 
which I can once stop your accursed mouth ? Did 
not St. Paul say, in the eleventh chapter of his first 
epistle to the Corinthians: Whosoever shall eat this 
bread, and drink this cup of the Lord, unworthily, 
shall be guilty of the body and blood of the Lord ? 
And should it be only a bit of common, simple 
bread, and a draught of stale wine? Why does 
St. Paul make such an exceeding great matter of it, 
and say, that a man should examine himself, and 
eat worthily of that bread, and drink worthily of 
that cup; for he that eateth and drinketh unwor- 
thily, eateth and drinketh judgment to himself, not 
discerning the Lord's body. Bah, you accursed 
Sacramentarian, is it still only a bit of common 
bread, or a memorial, eh? 

Jac. The unworthy eating of the bread and the 
unworthy drinking of the cup of which Paul writes , 
lies in our conscience; for if I want to unite with the 
body of Christ, and with many brethren become 
one bread, and am at variance or in contention with 
any brother, I eat unworthily of that bread, and 
drink unworthily of the cup of the Lord ; I shall 
thereby be guilty of the body and blood of the Lord. 
Therefore let a man examine himself, how he stands 



748 



MARTYRS MIRROR. 



with his brother; for he that comes hypocritically, 
with a gnawing, troubled conscience, and eats and 
drinks unworthily, the same eats and drinks judg- 
ment to himself, not discerning that the body of the 
Lord in the breaking of the bread (which we break) 
becomes one with, or is participated in by us; and 
that the cup of blessing (which we bless) becomes 
one with, or is participated in by us in the blood of 
Christ, as Paul writes in the tenth chapter of the 
first epistle to the Corinthians. 

Fr. Com. There you are caught; for if it is a 
communion or participation in the body and blood 
of Christ, it is certainly no longer bread and wine, 
I think. 

Jac. Can you not understand, that by the partici- 
pation in the broken bread we only signify and re- 
member, that through the breaking of the body of 
Christ on the cross, and through the participation 
in the cup, we are become partakers of his blood, 
and have thereby obtained communion with his 
body. As we all become partakers of, and have 
communion in, a bread which we break and eat, so 
we being many are one body with the body of 
Christ, because we all are partakers of, and have 
communion in, his body, which we signify and re- 
member, when we make ourselves partakers and 
communicants of one bread. This is the meaning of 
Paul in the tenth chapter of the first epistle to the 
Corinthians. 

Fr. Corn. Ah, bah, now I understand clearly, 
out and out, that you Anabaptists are so wicked, 
false, vile and crafty sacramentarians, as the * * * 
calves-tails can be; for the sacrament with you is 
nothing but a representation, signification and re- 
membrance of the body and blood of Christ, and 
only a bit of bread and a cup of wine. I * * * * 
upon your bit of bread, and your cup, by which you 
would represent, signify and remember the body of 
Christ, see. 

Jac. I beg pardon, this is strange language con- 
cerning the ordinance of Christ; for he has neverthe- 
less instituted the breaking of the bread and the 
drinking of the cup for our remembrance. But if 
the bread is Christ himself, as you say, how shall it 
be to us a remembrance of Christ, who, according 
to your saying, is present there himself? And if you 
get so angry at me, because I called the communion 
only bread and the cup, you must also be very 
angry at Paul, because, i Cor. 11:26, he writes: 
' ' As often as ye eat this bread, and drink this 
cup," etc. 

Fr. Corn. Silence! not so much talk; hold your 
tongue. For though St. Paul calls the sacrament of 
the altar so, it was nevertheless Christ himself, as he 
was born of his blessed mother, and died on the 
cross, see. 

Jac. This is a strange notion of yours; for if it is 
Christ himself as he«died on the cross, then it must 
also be Christ himself as he rose from the dead, and 
ascended up to heaven. 

Fr. Corn. Yea, in troth, and as he sits at the 
right hand of his Father, see. 

Jac. Why then did Paul say to the Corinthians: 
" As often as ye eat this bread, and drink this cup, 
shew ye the Lord's death till he come?" For if the 



bread had been Christ himself, then the Corinthians 
might well have said: It is no longer necessary to 
show the Lord's death; for he is now come; he is 
here; this bread which we break and eat is Christ 
himself. 

Fr. Corn. Bah, talk and chatter as much as you 
will ; I flatly say, that the Corinthians ate Christ 
with skin and hair, as we Catholics also do. bah, see. 

Jac. Yet Christ says, John 16:28: I leave the 
world, and go to the Father. Again, verse 5: But 
now I go my way to him that sent me. Again, 
verse 7: Nevertheless I tell you the truth; It is ex- 
pedient for you that I go away: for if I go not 
away, the Comforter will not come unto you; but if 
I depart, I will send him unto you. Again, verse 10; 
Because I go to the Father, and ye see me no more. 
Again, John 12:8: Me ye have not always. 

Fr. Corn. Bah, you begin to preach again, do 
you ? And do you think that you can spirit away 
and wrest from me everything? but wait, wait, I 
shall come at you in another way. It is John here, 
John there; but why do you not tell me of what 
John writes in the sixth chapter, where Christ says: 
The bread that I will give is my flesh, eh? 

Jac. Christ says in the same chapter, that he is 
the bread which came down from heaven. Here 
he does not speak of a bread that grows out of the 
earth. 

Fr. Corn. Bah, is this not a wicked, vile, crafty 
and cunning heretic; for hear how the devil wags 
his accursed tongue, my, my, my ! 

Jac. Yet I do not say anything but what Christ 
himself says and means; for these are his own words, 
throughout the whole chapter: "Verily, verily, I 
say unto you, Moses gave you not that bread from 
heaven: but my Father giveth you the true bread 
from heaven. For the bread of God is he which 
cometh down from heaven, and giveth life unto the 
world." Again: " I am the bread of life." Again: 
"Your fathers did eat manna in the wilderness, and 
are dead. This is the bread which cometh down 
from heaven, that a man may eat thereof and not 
die. I am the living bread which came down from 
heaven: if any man eat of this bread, he shall live 
forever: and the bread that I will give is my flesh, 
which I will give for the life of the world." Again, 
"Verily, verily, I say unto you, Except ye eat the 
flesh of the Son of man, and drink his blood, ye 
have no life in you. He that eateth my flesh, and 
drinketh my blood, dwelleth in me, and I in him." 
Again : ' ' When Jesus knew in himself that his dis- 
ciples murmured at it, he said unto them, Doth this 
offend you? what and if ye shall see the Son of man 
ascend up where he was before? It is the Spirit that 
quickeneth : the flesh profiteth nothing : the words 
that I speak unto you, they are spirit, and they are 
life. John 6." 

From all these words of Christ we are to under- 
stand, that by eating his flesh he means nothing else 
but his word, or his doctrine, by which we attain to 
the faith, without which faith in him we cannot be 
saved, and live forever. 

Fr. Corn . Bah, are you done preaching now, eh ? 
Did it not seem to you that you were standing in 
the Gruthuysbusch and preached, eh? But, O, you 



MARTYRS MIRROR. 



749 



audacious heretic, show it more fully, that Christ 
means nothing else by this eating of his flesh, than 
his word or doctrine. Bah, would you array your- 
self against the holy council of Trent ? For there all 
the cardinals, bishops and fathers understood these 
words of Christ with reference to the worthy sacra- 
ment of the altar. Hence, let us hear, how you will 
prove the contrary, you accursed Anabaptist and 
Sacramentarian that you are. 

Jac. You have heard, that Christ in his sermon 
said to the Jews: "The bread of God is he which 
cometh down from heaven, and giveth life unto the 
world. I am that bread of life: if any man eat of this 
bread, he shall live forever. He that eateth my 
flesh, and drinketh my blood, dwelleth in me, and 
I in him" Now you must understand, that if Christ 
by this bread, or by this flesh, meant his natural 
body, as you say, all men to whom you, according 
to your saying, give it to eat, would live forever, 
and none of them would be damned; for if they had 
once eaten it, they would dwell in Christ and Christ 
would dwell in them. 

Fr. Corn. Bah, hear once, my lords, is it not as- 
tonishing, how this lousy weaver, this chandler, 
comes by this great wisdom. Bah! this filthy * * * 
bishop, Jacob, would be wiser than all our holy 
cardinals, bishops, and theologians, or doctors of 
divinity, who, in the holy council of Trent, by the 
inspiration of the Holy Ghost, unanimously con- 
cluded, that all the words of Christ, in the sixth 
chapter of St. John are to be understood with refer- 
ence to the holy, worthy sacrament of the altar. 
And now this * * * bishop Jacob the weaver would 
like to make us believe, that Christ by his blood 
meant nothing else than his word and preaching; is 
this not a fine thing? 

Clerk of the criminal court. Suffer yourself to be 
instructed, Jacob, and do not argue so much. 

Recorder. I also desire this of you, Jacob, and do 
not rely so much upon your own wisdom. 

Jac. I beg your pardon, my lords, I do not rely 
upon my own wisdom, but I rely upon the words 
of Christ. 

Fr. Corn. Bah, do you ? bah, you do what I will 
not mention. Bah, you cunning, vile, crafty heretic 
in quoting the words of Christ, you have very slyly 
left out, and omitted to say, that in the same chap- 
ter he also says: "My flesh is meat indeed, and my 
blood is drink indeed." Bah, do you think you can 
deceive us by such rascality, eh? 

Jac. I have not omitted these words of Christ from 
craftiness or rascality, but they did not enter my 
mind; and it is not necessary for me to omit these 
words, since they tend to confirm the answer I gave 
you. Namely, if Christ by the eating and drinking 
means his own natural flesh and blood, as you say, 
they will all live forever, and not die, or be damned, 
who have once eaten and drunk in your church, no 
matter what evil-doers they may be; for you deny 
the sacrament of the altar to no one; every one that 
comes partakes of it, and there also come drunk- 
ards, gluttons, misers, cheats, swearers, blasphem- 
ers, contentious, envious, and unrighteous persons, 
whores, rogues, adulterers, murderers, and many 
other wicked people, concerning whom Paul says, 



i Cor. 6:10; Gal. 5:21, that they shall not inherit 
the kingdom of heaven. 

Fr. Corn. Bah, but those who first confess them- 
selves, and are absolved by the priest, and then 
worthily receive the holy sacrament, they will live 
forever, see. 

fac. Christ does not speak here of eating and 
drinking worthily or unworthily; but he says, that 
all who eat this flesh, and drink this blood shall live 
forever. 

Fr. Corn. But St. Paul speaks about eating and 
drinking the body and blood of Christ unworthily, 
to the Corinthians, in the eleventh chapter of his 
first epistle, see there once. 

Jac. Hence the breaking of bread of which Paul 
writes, is another ordinanance of Christ, different 
from this. 

Fr. Com. But you block-headed bishop, Christ 
with these words, in John 6, did not yet institute 
the sacrament of the altar, but promised to.institute 
it; saying: The bread that I will give (that is, which 
he will give when he institutes the mass at his last 
supper) is my flesh, and the cup of wine which I 
will give is my blood, not wine nor any substance of 
wine; so the bread also is no substance of bread; but 
my flesh, which I will give for the life of the world. 
Bah, now where are you? what can you reply to 
this? now you are caught. 

Jac. In regard to this, I reply again, that if 
Christ means such flesh as you according to your 
saying, give men to eat, not one of these will die or 
be damned, according to the words of Christ, but 
they will all live forever. 

Fr. Corn. Bah, for this reason I again ask you, 
for whom confession and absolution are instituted? 
for the pigs, I suppose, eh ? 

Jac. You may very likely suppose this. The blood 
of Christ was shed for men for the remission of 
sins, as he says in his last supper, which you now 
begin to call the institution of the mass. Matthew 
26: 28. 

Fr. Corn. Yes, the supper was the institution of 
the mass in spite of your teeth. Let us hear once, 
what you think of the mass. 

Jac. Is your mass as something different yet, than 
your sacrament of the altar ? 

Fr. Corn. Ah, bah, you are a preacher, a teacher, 
yea, a bishop (though you deny it) of the Anabap- 
tists, and do not know yet, that the mass is some- 
thing different than the sacrament of the altar. Bah ! 
shame upon you. * * * 

Jac. Alas! because these are all things which are 
neither mentioned nor known in the holy Scriptures 
therefore I do not understand them. 

Fr. Corn. * * * Though they are things which 
are not so named in the holy Scriptures, they are 
nevertheless known in the Scriptures; for the mass 
is a sacrifice or offering, in which the priest sacri- 
fices and offers up the real flesh and blood of Christ 
for the living, and for the dead, or for the souls that 
are in purgatory. Bah, do you understand now 
what the mass is, eh! 

Jac. I do not believe that you can sacrifice and of- 
fer up Christ again. But I believe, that Christ him- 
self was an offering on the cross for the living and 



750 



MARTYRS MIRROR. 



the dead : for Paul writes to the Hebrews, in the 
ninth chapter, that Christ by his own blood entered 
in once into the holy place, having obtained eternal 
redemption for us. ' ' For if the blood of bulls and of 
goats, [and the ashes of a heifer] sprinkling the un- 
clean, sanctifieth to the purifying of the flesh; how 
much more shall the blood of Christ, who through 
the eternal Spirit offered himself without spot to 
God, purge our conscience from dead works, to 
serve the living God?" 

Fr. Corn. Bah, you have preached enough now; 
for my head begins to ache severely from it. Hence 
let us now dispute about Anabaptism and infant bap- 
tism, and be done with it. Speak, and let us hear 
why the sacrament of baptism is not necessary to 
children for their salvation, as you Anabaptists 
preach and teach; though ill betide you. 

Jac. Christ says, Mark 16:16: He that believeth 
and is baptized shall be saved: but he that believeth 
not shal^, be damned. Now if one of the two were 
necessary to children for their salvation, faith is 
more necessary to them for salvation than baptism. 

Fr.Corn. Indeed? and would you thus exclude 
from heaven all the poor, innocent children that die 
unbaptized in original sin? and would you relegate 
them with so many hundred thousand millions to 
hell, into eternal perdition, eh ? 

Jac. No, we do not want to do this: for we believe 
that infants are nevertheless saved, though they die 
unbaptized; for they are baptized and cleansed in 
the blood of Jesus Christ, as John says, in the first 
chapter (v. 7) of his first epistle: "The blood of Je- 
sus Christ his son cleanseth us from all sin." Christ, 
also (Matt. 19:14) says: " For of such is the king- 
dom of heaven," 

Fr. Corn. Yes, if they are first washed and 
cleansed by baptism from original sin, which they 
have inherited from Adam ; otherwise they go to the 
devil, into perdition, see. 

Jac. Paul writes to the Corinthians, in his first 
epistle, in the fifteenth chapter (v. 22) : "As in Adam 
all die, even so in Christ shall all be made alive." 
Again, to the Romans, in the fifth chapter (verses 
12, 15); ''As by one man sin entered into the 
world, and death by sin; so grace hath abounded by 
Jesus Christ." 

Fr. Com. Tush, tush, tush, much talk and little 
information, these are all things that do not concern 
unbaptized and uncircumcised children. Hence I 
tell you plainly, that all the children that in the Old 
Testament died without circumcision, and now in 
the New Testament without baptism, and will yet 
die, are damned; and he that says otherwise is a 
heretic. But now, since you Anabaptists so little es- 
teem baptism, that you allow children to die unbap- 
tized, thinking that they will be saved nevertheless, 
why then do you who have been baptized once have 
yourselves rebaptized, and teach others, that they 
must also suffer themselves to be rebaptized. if they i 
would be saved. Ah, bah, is this not a hellish, dev- | 
ilish madness; frenzy, demonianism, and fascina- 
tion ? * * * 

Jac. We, according to the command of Christ, 
baptize the believing, but you, contrary to his com- 
mands, baptize the unbelieving. 



Fr. Corn. Indeed, Anabaptist? Bah, though the 
children are not believing, they must nevertheless be 
baptized, if they are to be saved; for in the third 
chapter of St. John's gospel we read that Christ said 
to Nicodemus: Verily, verily, except every man be 
born again of water and of the Spirit, he cannot en- 
ter into the kingdom of God. Bah, is this not say- 
ing plainly enough, that children must be baptized, 
though they are yet unbelieving? why then would 
you Anabaptists upbraid us by saying that we bap- 
tize the unbelieving, and that you baptize the believ- 
ing? Ha! accursed Anabaptist that you are! Bah, 
answer me now in regard to this. * * * 

Jac. Water baptism signifies the washing of re- 
generation in which Christ baptizes with the Spirit, 
as John the Baptist said, Mark 1 : "I have baptized 
you with water; but one that cometh after me shall 
baptize you with the Holy Ghost." Also in Matthew 
3, and Luke 3, we read: "He shall baptize you 
with the Holy Ghost and with fire. ' ' Again, John 
1 : 33. " But he that sent me to baptize with water, 
the same said unto me, Upon whom thou shalt see 
the Spirit descending, and remaining on him, the 
same is he which baptizeth with the Holy Ghost." 
From this we can hear and understand, that water 
baptism does not give an entrance into the kingdom 
of God, but only the baptism by the Holy Ghost 
with which Christ baptizes. 

Fr. Corn. Bah, in this you lie, you Anabaptist, 
with your accursed mouth, for Christ says: "Of 
water and of the Spirit;" hence the baptism of the 
Holy Ghost does not alone make the entrance into 
the kingdom of God, but the water and of the Spirit, 
see. 

Jac. Then I must ask you, whether none were 
ever baptized by God and by Christ in the Holy 
Ghost, without water? 

Fr. Corn. What a devilish question this is: bah, 
who is there that could answer to such an accursed 



question 



? Bah, see once, with what this 



bishop, Jacob the weaver, does now come to vex 
and torment us. Bah, answer yourself. 

Jac. Well then, when Christ saw and heard, that 
Nicodemus was so greatly astonished at the words 
which he spake to him, and that Nicodemus could 
not understand his words, and asked, how these 
things were possible, Christ answered him and said: 
"Art thou a master of Israel, and knowest not 
these things?" From these words of Christ we can 
understand, that Christ did not speak of baptism, 
but that he spoke to him of things that were com- 
prehended in the law of the Israelites, namely, the 
regeneration by the Holy Ghost, in which all the 
holy fathers and elect of God, before the coming of 
Christ, were regenerated or baptized. For if Christ 
had spoken of water baptism, as you papists think, 
Nicodemus might have said to Christ: I have never 
read of a water baptism in the whole law. But now 
Christ spoke to him of things that were written in 
the law, or in the holy Scriptures of the Old Testa- 
ment, though he called them by another name, 
namely, a regeneration of the water and of the 
Spirit, though the Holy Ghost is therein called a 
water. But Christ thereby wanted to prove to Nico- 
demus, in order to astonish him in regard to a mat- 



MARTYRS MIRROR. 



751 



ter which he ought to have known and understood 
very well, since he was a master of Israel. Behold, 
for this reason the regeneration in which Christ 
baptizes with the Holy Ghost is only signified by 
the outward baptism of water. 

Fr. Com. Bah, Jesus, Jesus, how well you can 
talk, how well your tongue is hung ! Bah, never in 
all my life did I hear the Scriptures expounded so 
strangely, contrary to the views of our mother, 
the holy Catholic Roman church, and the ancient 
teachers and fathers. Bah, now I am not surprised, 
that the Anabaptists have made you their teacher, 
preacher and bishop; for to hear such sermons, the 
people of Bruges ran at so tremendous a rate to 
the Gruthuysbosch. But I must ask you one more 
question : When you Anabaptists have children that 
remain simple or idiots, and they grow to be twenty, 
thirty, forty, yea, eighty, or ninety years old, do 
you allow them to die unbaptized, because they 
cannot comprehend your belief and doctrine? for 
one that remains all his life simple, or an idiot, can 
certainly not be taught. What do you do with 
them at any rate? let us hear once, but briefly; for 
your long talk begins to be very irksome to these 
good sirs, as well as to me, and it is getting late, 
and I am tired, that I am. 

• Jac. To such innocent, simple and childish per- 
sons belongs the kingdom of heaven, as Christ says, 
Matt. 19: 14. 

Fr. Corn. Bah ! tush, tush, tush ! I say that it is 
not necessary to teach men first their confession of 
faith, before they are baptized, as you Anabaptists 
teach and do, when you baptize, or rebaptize; for 
though the infants are unlearned in the Christian 
faith, we Catholics baptize them upon the faith of 
the holy church, and because they have believing 
parents; therefore they need not be taught first, that 
they need not. 

Jac. Yet Christ says, in the sixteenth chapter of 
Mark: "Go ye into all the world, and preach the 
Gospel to every creature. He that believeth and is 
baptized shall be saved. ' ' Here certainly preaching 
and believing are mentioned before baptizing. Again, 
Matt. 28, Christ says: " Go ye therefore, and teach 
all nations, baptizing them," etc. Here certainly 
teaching is mentioned before baptizing. 

Fr. Corn. Tush, tush! you are beginning to 
preach again, are you? Hence one more question, 
and then enough. In good faith, if an unbaptized 
person of your Anabaptistic church were instructed 
far enough in your devil's faith, to receive baptism, 
and he should come to be baptized, and should be- 
come so sick and faint as to lose all self-conscious- 
ness, and could therefore not confess his faith before 
or in baptism, would you also suffer him to die un- 
baptized, I suppose you would? hence your non- 
sense and twiddle-twaddle deserve no respect or 
regard. 

Jac. Though he should die in that faintness, un- 
baptized, he would be saved through his faith; for 
Christ (Mark 16: 16) says: "But he that believeth 
not shall be damned." 

Fr. Com. Well, I have no desire to dispute any 
longer with you. I shall go my way, and let the 
executioner dispute with you, with a burning fagot 



* * * and afterwards the devil in hell, with burning 
pitch, brimstone and tar, see. 

Jac. No; for Paul writes (2 Cor. 5:1): "If our 
earthly house of this tabernacle were dissolved, we 
have a building of God, a house not made with 
hands, eternal in the heavens." 

Fr. Com. Bah ! in hell, in hell. Expect nothing 
else than to go through this temporal fire into the 
eternal; hell yawns and gasps for your soul, you 
accursed, damned Anabaptist that you are, see. 



DISPUTATION BETWEEN HERMAN VLECKWIJK, IM- 
PRISONED BY THE LORDS OF THE COUNTRY VAN 
DEN VRYE IN BRUGES, AND FRIAR CORNELIS, 
IN THE PRESENCE OF MR. JAN VAN DAM, ON 
THE IOTH OF MAY, A. D. 1 569. 

Fr. Com. I would say, Good-day, Herman; but 
I am quite wrought up and angry yet from yester- 
day, at your accursed hedge-preacher, or teacher, 
who has so wickedly seduced, deceived, crazed, be- 
deviled and bewitched you and your fellow Ana- 
baptists by his damnable, hellish, Anabaptistic her- 
esies, out there in the miserable Gruthuysbosch. 
Hence I must now come here and try whether I can 
draw you away again from this Anabaptism, and 
convert you to our Catholic Christian faith; have 
you a mind for it, or not? Let us hear now. 

Herm. To judge from your speaking, I should 
think that you are angry, and if you had not told 
me yourself, I would have thought, that you wanted 
to frighten me. But why are you so angry at that 
friendly, pleasant man, who I think did not give 
you one hard word? 

Fr. Co?'n. He nevertheless called me a papist 
once or twice; but I do not care * * * for that; but 
I am very angry that he would in no wise suffer 
himself to be converted from his accursed Anabap- 
tism and all other accursed heresies, in regard to 
which I have spent so much labor in vain; and the 
most vexatious of all is, that though I so well 
showed, and convinced him of, his bad, evil, wicked, 
false, heretical faith, as these good lords have well 
heard, it was all of no avail; ill betide him. 

Herm. I think, that he nevertheless clearly 
showed you with the holy Scriptures, that his faith 
is in Jesus Christ, the Son of the living God; where- 
by then could you show him, that his faith is bad, 
evil, wicked, false, and heretical, as you say? 

Fr. Com. Fie, alas ! I already hear by this an- 
swer, that I shall win no laurels in the way of con- 
verting you. But in good faith, do you people think 
it enough, only to believe in Jesus Christ? Ah, 
bah, all the devils of hell believe in Jesus Christ; 
bah, see here now, what we are tormented with. 
Bah, you ought to, and must also, on pain of the 
damnation of your soul, believe in all the other arti- 
cles of the Christian faith, and the excellent, holy 
institutions of our mother the holy Roman Church, 
which by our holy fathers, the popes, have in all 
general holy councils, been ordained and decreed to 
be believed and observed. But you Anabaptists 
neither believe nor observe anything of them, ex- 



75a 



MARTYRS MIRROR. 



cept it be very plainly stated in the holy Scriptures ; 
for if there are any matters contained in the Script- 
ures, that seem semewhat obscure to you, you will 
by no means believe them ; as, for instance, all that 
is contained in the holy Scriptures concerning 
prayer for the refreshing and deliverance of the souls 
in purgatory; nor all that is. said in them respecting 
the seven sacraments; nor all that they say concern- 
ing priestly authority; nor all that is found in them 
regarding the transubstantiation, or change, of the 
bread and wine into the real flesh and blood of Jesus 
Christ, in the Sacrament of the altar; nor all that 
they contain concerning the perpetual virginity and 
purity of Mary, the blessed mother of God. No, 
these and very many other holy articles you will 
not believe; yea, what is still more abominable, the 
worthy blessed mother of God, whom you ought 
and are in duty bound to honor, serve, invoke, and 
entreat, that she would intercede for you with her 
dear Son, her you Anabaptists do not esteem better 
than your filthy, * * * sinful wives. And in like 
manner you despise and reject all the holy saints 
and saintesses whom you ought to honor, fast to 
them, celebrate, invoke, and entreat, that they 
would stand as advocates or mediators between God 
and you, and intercede for you; bah ! is this not a 
fine thing? Bah, you are silent: answer me, why 
you heretics bear such enmity and hatred to the 
worthy, blessed mother of God, and to all God's 
saints; let us hear now. 

Herm. That we should hate Mary the mother of 
Jesus Christ,, and the saints of God, this be far from 
us; but that we do not invoke and entreat them that 
they should stand as advocates or mediators between 
God and us, this is because John, in the second chap- 
ter of his first epistle says: " If any man sin, we 
have an advocate with the Father, Jesus Christ 
the righteous: and he is the propitiation for our sins: 
and not for ours only, but also for the sins of the 
whole world." In like manner, Paul writes to Tim- 
othy, in the second chapter of his first epistle : 
' ' There is one God, and one mediator between God 
and man, the man Christ Jesus : who gave himself 
a ransom for all." In the same manner he also 
writes to the Hebrews, in the ninth chapter. But we 
do not hate our enemies; how then should we hate 
God's saints, our fellow brethren and sisters in the 
Lord? 

Fr. Corn. Indeed ? if they are your fellow breth- 
ren and sisters in the Lord, why then do you bear 
such enmity and hatred to them, that you help burn 
or destroy their relics or bones, and break their 
images to pieces, wherever you have been able to 
get at them ? is this not a fine brotherhood and sis- 
terhood ? accursed Anabaptists that you are. 

Herm. We do not meddle with your affairs; if you 
would leave us alone in our faith and in our walk 
and conversation, as we leave you alone in your 
religion, and with your images, relics or dead men's 
bones, your hands would remain unstained with and 
innocent of our blood. But you generation of Cain 
first killed the saints of God, and then take them to 
exalt and honor them with fasting and celebrating, 
and erect to them idolatrous images, which they 
themselves despised and rejected, and you honor 



their bones, as Christ says, Luke 1 1 : 47 : Woe unto 
you! for ye build the sepulchres of the prophets: 
and your fathers killed them. Truly ye bear witness 
that ye allow the deeds of your fathers : for they in- 
deed killed them, and ye build their sepulchres. 
Therefore also saith the wisdom of God, I will send 
them prophets and apostles, and some of them they 
shall slay and persecute : that the blood of all the 
prophets [which was shed from the foundation of the 
world,] may be required of this generation; from the 
blood of Abel. Matt. 23. 

Fr. Corn. Ah, bah ! would you * * * accursed 
Anabaptists compare yourself to the prophets, apos- 
tles, and to God's holy martyrs, popes and priests, 
whose blood was shed for the Catholic, Christian 
faith, of which you Anabaptists are now such ene- 
mies, that you through the rejection of the sacra- 
ment of the priesthood reject, not only the six other 
sacraments, and all our Christian ceremonies and 
acts of worship, but also all the articles of the Chris- 
tian, Catholic faith, as I have said; therefore you are 
put to death; do you understand this, you uncouth, 
blockheaded Anabaptist that you are ? 

Herm. However uncouth and blockheaded I am, 
I understand very well that you put us to death be- 
cause we do not believe or observe these popish, or 
Romish, church articles, part of which you have 
mentioned. And you think that you do God service 
by killing us for it, as Christ says (John 16:2,3): 
' ' They shall put you out of the synagogues : yea, 
the time cometh, that whosoever killeth you will 
think that he doeth God service. And these things 
will they do unto you, because they have not known 
the Father, nor me." 

Fr. Corn. Bah! you bewitched and devil-possessed 
Anabaptist, would you also fain claim this for your 
side, would you? Bah, and would you charge and 
upbraid us priests and Catholics with such things, 
would you? Bah, and would you also say that we 
priests know neither God nor his Son Jesus Christ, 
would you ? Ah, bah ! who knows God and Jesus 
Christ better than we Catholic priests? Hence this 
is all spoken concerning the Jewish priests, and con- 
cerning the Anabaptists, Calvinists, Lutherans, and 
other heretics, who in France and Spain in these 
lands and elsewhere, so tyrannically persecute, 
trouble, torment, and martyrize us priests, because 
we have the true knowledge of God and Christ, 
see. 

Herm. It is to be feared that Christ will not know 
you, though you think that you know him so very 
well; for you are of so many different orders and 
rules. You are a Franciscan, the other an Augus- 
tinian, the other a Carmelite, the other a Jacobine 
or Dominican, the other a Benedictine ; yea, in- 
numerable are the orders and sects into which you 
are divided, and each has its special ceremonies and 
rules, according to which he must live, of which not 
a word is found in the teaching of Christ; how then 
shall he know you ! 

Fr. Corn. Indeed? you hellish, devilish Anabap- 
tist, though we are so diverse in regard to orders, 
rules and ceremonies, are we ecclesiastics not all 
comprehended in one sacrament of priesthood, eh ? 



MARTYRS MIRROR. 



753 



Herm. Your sacrament of priesthood is neverthe- 
less an article like all the other articles of your faith, 
of which nothing is found written in the holy Script- 
ures, hence I have no knowledge of, nor faith in it. 

Fr. Corn. Ah, you accursed Anabaptist, answer 
me then, why God the Father should not be willing 
to know us, who are his priests, for do we not daily, 
in the Mass, offer up his Son Jesus Christ, in flesh 
and blood ? Bah, whom should they both know 
better than us, their priests? What will you say 
now, eh? 

Herm. How shall I here tell you the secret of the 
mass ? I do not myself know it ; but you know it 
very well. 

Fr. Corn. Indeed ? if you do not know the secret 
of the mass, how comes it then that you heretics un- 
dertake to describe such an accursed "Death-bed 
of the mass?" in which it says, that the mass, as it 
were, is lying sick of a putrid ulcer, which she has 
in her canon, and of which she will have to die. 
Bah ! and do you accursed heretics then not know 
the secret of the mass, as you call it ? Bah ! may the 
devil skin you with the "Death-bed of the mass," 
accursed Anabaptists that you are. 

Herm. We have not composed or written the 
book of the "Death bed of the mass," and do you 
take it so ill that I speak of the secret of the mass? 
is it not a common saying, also among the papists 
when they are asked in regard to something which 
they do not wish to tell, they generally answer : "I 
do not want to tell the secret of the mass." 

Fr. Corn. Bah ! the devil and his mother have 
introduced this saying among the laity. I would 
that all who use it would sink together through the 
earth into the abyss of hell, that I would. 

Recorder. O father Cornelis, the people say it 
without thinking any evil by it; I have frequently 
heard priests say it, and to confess the truth, I have 
often said it myself, without any evil thought or re- 
flection. 

Fr. Corn. Well, it is enough of it; but, you Ana- 
baptist, answer me whether you believe, that the 
real flesh and blood of Christ Jesus are offered up by 
us priests in the mass, let us hear. 

Herm. You must ask me concerning things that 
are contained in the holy Scriptures; for I have not 
studied your faith or religion . 

Fr. Corn. Indeed? You crazy, bedeviled Ana- 
baptist, and would you only be asked concerning 
things that are expressly contained in the holy 
Scriptures? Come on then, now I will soundly ask 
you in regard to things that are most clearly con- 
tained in the holy Scriptures. Bah ! I have heard 
it said, that you have grown-up children running 
about at home, that are still unbaptized, neverthe- 
less Christ, in the third chapter of John, says to 
Nicodemus : "Verily, verily, except every man be 
born again of water and of the Spirit, he cannot en- 
ter into the kingdom of God. Bah, is this not some- 
thing that is contained in the holy Scriptures, eh ? 

Herm. When the apostles, according to the corn- 
command of Christ (Matt. 28), went and taught all 
nations to believe in Jesus Christ before they baptize 
them, did the converts to the faith, in the meantime, 

48 



while they were being instructed, also go about un- 
baptized at home ? 

Fr. Corn. Bah, and if your children should die in 
the meantime, would they not go to the devil in 
hell, I suppose ? 

Herm. No, no more than the children or con- 
verts to the faith in the time of the apostles. 

Fr. Corn. Ah, bah! that was another thing; those 
children were circumcised, and thereby they were 
saved, though they died unbaptized ; bah, here 
you are in a corner, happen what will, yes, yes, 
yes! 

Herm. Those children were not all circumcised; 
for the faith in Jesus Christ was preached and 
taught also among the uncircumcised gentiles ; now 
I am out of the corner again. 

Fr. Com. Indeed? I shall put you in the corner 
again. Bah ! as the children of the uncircumcised 
Gentiles, that died without baptism, went to the 
devil, so your children that die without baptism also 
go into eternal perdition; do you understand this? 

Herm. Our children that die before baptism cer- 
tainly do not go into eternal perdition, any more 
than did the children of the Old Testament, that 
died uncircumcised before the eighth day. 

Fr. Corn. Ah, bah ! do you think that the chil- 
dren of the Old Testament, that died uncircumcised 
before the eighth day, are saved? bah, this were a 
fine thing. 

Herm. Yes, this we think, without once doubt- 
ing it, and I am surprised to hear you doubt it. 

Fr. Corn. Bah, what do you make of the orig- 
inal sin then, which the children inherit from Adam 
and Eve, eh? 

Herm. What do you make of the death of Christ ? 
for John the Baptist said: "Behold, the Lamb of 
God, which beareth away the sin of the world." 
John 1:29. 

Fr. Com. Bah, Christ bears away all the sin of 
the world, as you Anabaptists understand, think 
and believe. Bah, who then shall be damned ? no 
one, I suppose. 

Herm. Christ says in the sixteenth chapter of 
Mark: " He that believeth not shall be damned;" 
but he nowhere says : He that is not baptized (un- 
derstand, in infancy) shall be damned. 

Fr. Corn. Bah, here you lie with your vile, false, 
lying mouth; for did I not tell you, that in the third 
chapter of St. John it is written, that Christ said to 
Nicodemus : Verily, verily, except every man be 
born again of water and of the Spirit, he cannot en- 
ter into the kingdom of God ? bah ! here I have 
certainly cornered you, have I not, eh? 

Herm. No ; for Christ there speaks of no external 
baptism, nor does he mention baptism; but he 
speaks of the regeneration which is performed by 
the Spirit of God, who is sometimes also called a 
water in the holy Scriptures. For thus says the 
Lord by the prophet Isaiah in the forty-fourth 
chapter (v. 3) : "I will pour water upon him that is 
thirsty, and floods upon the dry ground : I will pour 
my Spirit upon thy seed." Again, by the prophet 
Ezekiel, in the thirty-sixth chapter (verses 25, 26): 
"I will sprinkle clean water upon you, and ye shall 
be clean : from all your filthiness, and from all your 



754 



MARTYRS MIRROR. 



idols, will I cleanse you. A new heart also will I 
give you, and a new Spirit will I put within you." 
Again, in the thirty-ninth chapter (v. 29), the Lord 
says by Ezekiel: ' ' I have poured out my Spirit upon 
the house of Israel." Again, by the prophet Joel, in 
the second chapter (v. 28): "Then will I pour out 
my Spirit upon all flesh," etc. 

Fr. Corn. Well, all this is done through the sac- 
rament of baptism, when the children are baptized; 
for then the devil is exercised by the priest, and they 
are cleansed from the original sin, inherited from 
Adam and Eve, and they obtain a new heart and a 
new spirit; bah, thus does God pour or shed his 
Spirit upon all flesh ; you will not cheat me out of 
this — you are cornered and remain cornered, see ! 

Herm. I tell you again, that Christ, when he 
talked with Nicodemus, meant such a regeneration 
as does not concern external baptism, nor does it 
children; but it concerns the true believers in Christ, 
who are begotten according to the will of God, by 
the word oi truth, as James says in the first chapter. 
Again, Peter, in the first chapter of his first epistle, 
says : ' ' See that you love one another with a pure 
heart fervently: being born again, not of corruptible 
seed, but of incorruptible, by the word of God, which 
liveth and abideth forever." Of similar Scriptures 
which do not concern little children or external bap- 
tism, there are more yet. 

Fr. Corn. Bah, but if the regeneration of water 
and of the Spirit does not concern children, they 
must certainly and unmistakably go to the devil; 
for you acknowledge yourself, that he who does 
not believe will be damned. Bah, children do cer- 
tainly not believe as you also say. And when they 
besides remain unbaptized, and die thus, they must 
surely be damned ; for by what other way could 
they be saved, eh ? 

Herm. By the death of Christ, as I have told 
you. And Christ also says (Matt. 5: 18, 19), that 
to such belongs the kingdom of heaven. 

Fr. Com. Yes, these are the same arguments 
with which your hedge-preacher yesterday made 
my spleen run over. Bah, what does all this dis- 
puting and arguing amount to; if you would suffer 
yourself to be converted, you must be willing to be 
taught, and brought to the Catholic, Christian faith 
of our mother, the holy Roman church, and to her 
baptism and religion. Bah, why will you trust so 
much in the heresies of that damned arch-heretic, 
Menno Simons, and so firmly rely upon this be- 
witched hedge-preacher? Bah, why do you not 
believe me as well as that Menno Simons? for I am 
as learned, and have read as much, and certainly 
much more, as this * * * bishop, Jacob the weaver, 
and as a Dietrick Phillips, and an Ubbo Frisius, and 
such devil's brood, I suppose, eh? 

Herm. I trust (or build) not upon Menno Simons, 
npr upon any man; for the prophet Jeremiah says 
in his seventeenth chapter (v. 5): Thus saith the 
Lord: Cursed be the man that trusteth in man. 

Fr. Corn. This is very true; in this you say very 
well, see; if you begin to talk like this, I feel quite 
hopeful, that I will convert you with the help of 
God, from this miserable Anabaptism. So I will 
first prevail upon you, to renounce the same, and 



to have your unbaptized children baptized in the 
Catholic church, by a priest, as a good Christian 
is in duty bound to do, see. Well, Herman, what 
think you of this, eh ? 

Herm. I do not think that you are the man that 
will convert me to your mother, the Roman church, 
or who will bring me to it, that I shall have my un- 
baptized children baptized in the papistic church. 

Fr. Corn. Ah bah, how do you talk in this strain 
again; a thousand devils (God bless us), what has 
come over you ? It seems, as though he would trust 
no longer in Menno Simons, nor in any other man ; 
but as soon as I begin with kindness and friendli- 
ness to admonish him to renounce Anabaptism, 
and to have his unbaptized children baptized in our 
Catholic church, he instantly pipes another tune. 
Is this not a fine thing? If you will not be converted, 
and have your unbaptized children baptized in our 
church, after the Catholic rite, you can be burned 
alive at the stake, see. 

Herm. This you papists could also do just as 
well, even if I turned from my faith, and had my 
unbaptized children baptized in your church. 

Fr. Com. Be sure, we could; but we would give 
you the sword. If you will suffer yourself to be con- 
verted with kindness, I insure you the sword, that 
I do. 

Herm. For what purpose should you give me 
a sword ? it would be of no use to me, for we use 
no swords. 

Fr. Com. Tush, tush, tush ! you well under- 
stand what I mean by it : you would only be be- 
headed with the sword, see. 

Herm. After I should have truly and unfeignedly 
confessed, that I had erred in the faith, and after 
I should have my unbaptized children baptized in 
your church, would I then, according to your say- 
ing or meaning, not be a good, upright Christian ? 

Fr. Corn. Jesus, yes, Herman, and should you 
not in every manner, yes, you, faithful Herman, 
be as good a Christian as any one can be? This is 
what I like to hear, see. 

Herm. And would you papists make no sin of it, 
to shed the blood of such a good, upright Christian? 

Fr. Corn. Fie, tush, tush, tush, bah, is it noth- 
ing else? You would have to die nevertheless, be- 
cause of your having apostatized from the Catholic 
Christian faith, and having yourself rebaptized, see. 

Herm. The shepherd of the hundred sheep, of 
whom Christ speaks in the fifteenth chapter of Luke, 
did nevertheless not cut the- throat of the lost or 
strayed sheep, when he had found it; but he laid it 
upon his shoulders, and carried it home rejoicing. 

Fr. Corn. Ah, bah ! what is the use of all this 
raving and prating? if you want to be converted, 
be converted, and recant; what shall I say of this? 
Bah, I should sooner convert the devil in hell and 
his mother, than I could convert one of these ob- 
durate, petrified Anabaptists; this I swear to you, 
that I do. 

Herm. Therefore I said, that you are not the 
man who shall be able to prove to me from the holy 
Scriptures, that my faith, and my baptism, which 
I received upon confession of my faith in Jesus 



MARTYRS MIRROR. 



755 



Christ, is evil ; how then should you be able to 
convert me from it? 

Fr. Corn. Indeed? but what devil in hell makes 
you people so presumptuous as that you have your- 
selves rebaptized, who have once been baptized? 
Show me once from the holy Scriptures, that a 
Christian that has once been baptized is to have 
himself rebaptized. Bah, I stake my neck, that you 
will not be able to show this to me with the holy 
Scriptures, see. 

Herm. Alas ! poor Friar Cornelis, you have al- 
ready lost your neck; for in the nineteenth chapter 
of the Acts of the Apostles it is written: "And it 
came to pass, that, while Apollos was at Corinth, 
Paul having passed through the upper coasts came 
to Ephesus; and finding certain disciples, he said 
unto them, Have ye received the Holy Ghost since 
ye believed? And they said unto him, We have 
not so much as heard whether there be any Holy 
Ghost. And he said unto them, Unto what then 
were ye baptized? And they said, Unto John's bap- 
tism. Then said Paul, John verily baptized with 
the baptism of repentance, saying unto the people, 
that they should believe on him which should come 
after him, that is, on Christ Jesus. When they 
heard this, they were baptized in the name of the 
Lord Jesus. Now, poor Friar Cornelis, here you 
lose your neck." 

Fr. Corn. Enough, ah, bah, if they had been 
rightly baptized, Paul would not have caused them 
to be rebaptized. No, I have not yet lost my neck, 
that I have not. 

Herm. Well then, I answer the same: if I had 
been rightly baptized, I would also not have had 
myself rebaptized . But now you can well hear, that 
you have unjustly so often called me an accursed 
Anabaptist. 

Fr. Corn. But you were certainly very well bap- 
tized; for the priest had baptized you in the name 
of the Father, the Son, and the Holy Ghost. And 
afterwards, only six or seven years ago, you had 
yourself baptized again; are you therefore not an 
accursed, damned Anabaptist, eh? 

Herm. I was not baptized upon my faith in Jesus 
Christ, but in my unbelief; and when I heard and 
understood this, I had myself baptized upon my 
faith, as Christ himself has said in the sixteenth 
chapter of Mark: "He that belieVeth and is bap- 
tized shall be saved." Am I therefore an accursed, 
damned Anabaptist? 

Fr. Corn. Yes, you are and remain a damned, 
accursed Anabaptist, if you do not become con- 
verted. For St. Paul says, that there is but one 
God, one faith, and one baptism; is it not Anabap- 
tism then, to have one's self rebaptized? 

Herm. For this reason you papists are justly 
(according to your saying) called Anabaptists by 
the Calvinists, because you have rebaptized in your 
churches their children, that had been baptized once 
out here in their preaching. . 

Fr. Corn. O you awkward, block-headed Ana- 
baptist, those children were not rightly baptized, 
and you know yourself well enough how to prove 
from the nineteenth chapter of the Acts of the 
Apostles, that St. Paul caused those who had not 



been rightly baptized under John's baptism to be 
rebaptized. Bah, are we Catholics Anabaptists? I 
suppose so, * * * What shall I say now, does it 
now become fool's work altogether with the sacra- 
ment of baptism — see wherewith we are now tor- 
mented and vexed; would you accursed Anabaptist 
now begin to call us Catholics Anabaptists ? Bah ! 

Herm. I do not call you Anabaptists; for I only 
say, that the Calvinists call you Anabaptists, be- 
cause you rebaptize their children, which they had 
once baptized. 

Fr. Corn. * * * 

(He spoke here only vile words of abuse.) 

Herm. Our baptism is nevertheless administered 
according to the institution of Christ; for in our 
church the believing are baptized, but you baptize 
the unbelieving. 

Fr, Corn. Bah, the sponsors believe in behalf of 
the children, until they are old enough to believe 
themselves, do you understand this? 

Hetm. No; I find nothing said in the Scriptures, 
about sponsors, nor about one man believing in be- 
half of another. 

Fr. Corn. Bah, now you are clearly cornered ; for 
does not St. Luke say in the fifth chapter, that 
Christ saw the faith of the bearers who let down the 
man afflicted with the palsy, through the roof with 
his couch, and that he therefore healed him and 
forgave his sins, eh? Bah, here for once I have 
clearly cornered you ; get out if you can. Now you 
have spectacles on your nose, have you not, eh? 

Herm. No; for from this it is not to be under- 
stood, that the man afflicted with the palsy did not 
himself believe, or was without faith, as are the chil- 
dren which you baptize. 

Fr. Corn. Bah, the old fathers or teachers of our 
mother, the holy Roman Catholic church do never- 
theless understand, that the bearers of the man 
afflicted with the palsy signify the sponsers, who 
hold the children when they are being baptized, and 
believe in behalf of the children, till these are old 
enough to believe for themselves ; for to this end 
the sacrament of confirmation is instituted, to put 
the children, when they are old enough to believe 
themselves, in remembrance that they were bap- 
tized. Bah, I could very well show you this from 
the ancient fathers, but you Anabaptists will rely 
most firmly on the holy Scriptures alone, so that 
you will not once hearken to the ancient fathers or 
teachers of the holy church. Bah, it seems, as the 
provincial of the Augustinians tells me, that, when 
one begins to mention something to you from 
St. Jerome, St. Ambrose, St. Augustine, St. Greg- 
ory, or some other ancient fathers, that you people 
carry on in just such a crazy and ugly manner, as 
though one began to speak to you of the very devil 
— is this not a fine thing ? 

Herm. Because we wish to be only Christians, 
therefore we do not want to hearken to the teach- 
ings of the ancient fathers ; for they describe popery, 
as of sponsers, of the sacrament of confirmation, and 
the whole popery which you follow and observe. 

Fr. Corn. O you damned, accursed Anabaptist, 
do you call the sacrament of confirmation popery ? 



T56 



MARTYRS MIRROR. 



Herm. What else is it then? for I have never 
read in the holy Scriptures of the sacrament of con- 
firmation. 

Fr. Corn. Bah, and are so dull, awkward and 
block-headed, that you do not understand it, though 
you read of it ; for confirmation means the imposi- 
tion of hands, see. 

Her?n. Ah, does it mean this? pardon me, that 
through my awkwardness and dullness I do not 
understand such very high and fine Latin. 

Fr. Corn. Ah, bah, did I say it is Latin, see 
here. 

Herm. What language is it then? 1 certainly 
would like to know. 

Fr. Corn. Bah, that I do not know myself; but 
we Catholics understand it by the word confirma- 
tion, the sacrament of confirmation, or the laying 
on of the hands of the bishop, when our bishops 
and suffragans confirm grown-up children or adults, 
as also the apostles did ; hence it is that I say, 
that you sectarians read of many holy sacramental 
things in the Scriptures, which you do not under- 
stand, and therefore you do not know our sacra- 
ment of confirmation, that you do not. 

Herm. If your bishops or suffragans by such 
confirmation and laying on of hands could give to 
the grown-up children and adults the Holy Ghost, 
and that they spake with tongues, and prophesied 
as did the apostles, and also those upon whom they 
laid their hands, then I should very well understand 
and know your confirmation. 

Fr. Corn. Bah, there had to be miracles then, 
when the people did not believe yet, in order that 
they might believe the apostles ; do you understand 
this, you stupid Anabaptist ? 

Herm. If Christ had commanded you to imitate 
such laying on of hands, he would also do those 
miracles through you. Hence, when your bishops 
do such miracles with their confirmation and impo- 
sition of hands, then I shall believe you too. 

Fr. Co?n. Tush, tush, tush, these are the same 
arguments and chatterings which also your accursed 
hedge-preacher advanced yesterday against the sac- 
rament of confirmation, and the sacrament of ex- 
treme unction. Bah, though Christ himself did not 
command us to imitate it, the apostles commanded 
us to do it; for does not St. James, in the fifth 
chapter, command that when any one is sick, the 
priests of the church are to be sent for, to pray 
over him, and to anoint him with oil, eh ? 

Herm. The oil of which James writes must have 
been another oil than your oil ; for with that the 
sick were anointed, that they should recover from 
their sickness, and they did recover from it. But 
you priests do the very opposite ; for if you knew 
beforehand, that the sick should recover, and not 
die, you would not anoint them with oil ; for you 
anoint no sick persons with oil except those who 
you think will die. 

Fr. Corn. Bah, my lords, did I not well know, 
that it would be the same thing which it was yester- 
day with their hedge-preacher? Bah, I lay you a 
wager, that if I begin to prove to him, from the 
same fifth chapter of St. James, the sacrament of 
confession, he will also say, as his hedge-preacher 



said yesterday, that I also ought to confess my sins 
to him ; just see, with what we are tormented and 
vexed. 

Herm. Did this seem to you so strange an an- 
swer from him ? for it is nevertheless written : 
"Confess your sins one to another." But when you 
priests learn from people all that you wish to know, 
then you let them go, and do not yourselves con- 
fess to them who have confessed (as you call it) 
their sins to you. 

Fr. Com. Yes, we call it confession, and it is 
confession, and shall remain confession, in spite 
of your teeth. Ah, bah, would it not be a fine 
thing, if we priests also had to kneel down and 
confess ourselves to the laity ; and would they 
have the power to absolve us from sin? I sup- 
pose so. Bah, what a fine absolution that would 
be! Bah, and if I here confess myself to you, 
would you be so presumptuous as to think that 
you have power to loose or forgive my sins, eh ? 

Herm. Such power as you or all priests have 
to forgive sin, all men have; for Christ says, Mark 
11:25: "Forgive, if ye have aught against any: 
that your Father also which is in heaven may forgive 
you your trespasses." Again, Luke 6 137: "For- 
give, and ye shall be forgiven." 

Fr. Corn. O you accursed Anabaptist, have you 
laymen priestly authority to forgive sin in confes- 
sion? Bah, the forgiveness of sin of which Christ 
speaks, Mark 1 1 ; Luke 6, does not concern confes- 
sion or absolution. * * * Bah, we priests have in 
the sacrament of confession and absolution a special 
priestly authority to forgive and to retain sin, that 
we do. 

Herm. Whence do you priests get a special au- 
thority to forgive sin, more than we, whom you call 
laymen? 

Fr. Corn. Bah, this special authority which 
Christ delivered to his vicar, St. Peter, and St. 
Peter left it to his vicars the popes, and the popes 
impart to us of that power, because they cannot 
themselves in person everywhere hear confession, 
and absolve, see. 

Herm. That the popes and you priests have the 
special power to forgive and to retain sin, which 
Christ gave to Peter, this you will not be able to 
show to me with the holy Scriptures. ■• 

Fr. Corn. Indeed ? O you accursed Anabaptist, 
the executioner will be able very well to show it to 
you , by kindling a good fire * * * and the very 
devils in hell will also well show it to you with burn- 
ing pitch, brimstone, and tar in the fire of hell; this 
I swear to you, that I do. 

Herm. You papists can demonstrate your faith, 
doctrine and religion with nothing better than with 
the executioner, and with sword, fire, rope and gal- 
lows; for these are the best demonstrations or proofs 
which you have, and thus your forefathers demon- 
strated their faith and doctrine to God's prophets, 
to Christ, to his apostles, and to the saints of God, 
from the blood of Abel until now. 

Fr. Corn. Ha, you hellish, devilish, damned, ac- 
cursed Anabaptists, for what do you take our holy 
fathers the popes and us priests ? may thunder and 
lightning kill, burn and pulverize you. Bah, that I 



MARTYRS MIRROR. 



757 



should thus excite, exasperate and disquiet myself 
for such an accursed Anabaptist. 

Clerk of tlie criminal court. Tush, tush, Father 
Cornells, and Herman, speak gently with each 
other. 

Fr. Com. Yes indeed, be gentle towards such 
bedeviled, bewitched, heretics, who do not believe 
anything. In good faith, do you Anabaptists then 
go thus unconfessed and unabsolved to your supper ? 
I suppose so; for you regard it but as a bit of simple 
common bread, and a little draught of common, flat 
wine. The transubstantiation in the sacrament of 
the altar with you is only popery, yea, sorcery, and 
we priests are regarded as sorcerers by you, because 
we adjure and conjure the true flesh and blood*of 
Christ in the host and in the cup, as you Sacrament- 
arians say, ill betide you. 

Herm. Such confession, or absolution, or sacra- 
ment of the altar we do not use in our church, but 
we observe such forgiveness of sins, as Christ com- 
mands us, Mark 1 1 ; and Luke 6, and such break- 
ing of bread, and distribution of the cup, as he in 
his last supper commands us to do for his remem- 
brance. 

Fr. Corn. Bah, but with that forgiveness of sins 
Christ means this when your neighbor has done 
aught amiss to you; but I ask concerning the sins 
which you people have sinned against God, whether 
you go with these unconfessed and unabsolved to 
your devil's supper, eh? 

Herm. We pray as Christ has taught us, Mat- 
thew 6: 12. "Forgive us our debts, as we forgive 
our debtors." And we use no devil's supper.! 

Fr. Corn. Your breaking of bread, and distribu- 
tion of the cup is the devil's supper of which Paul 
writes in the tenth chapter of his first epistle to 
the Corinthians: Ye cannot drink the cup of the 
Lord, and the* cup of devils; ye cannot be partakers 
of the Lord's table, and of the table of devils. But 
the cup of blessing which we bless, that is, we Cath- 
olics, is it not the communion of the blood of Christ? 
The bread which we break, is it not the communion 
of the body of Christ? Bah, and is your bit of 
bread, and your cup with a little draught of flat 
wine not a devil's supper? for you sacramentarians 
do not bless your cup, nor do you consecrate your 
bit of bread, but it is wine and bread, and remains 
wine and bread; bah, let us hear what you can an- 
swer against this, that will be conclusive, 

Herm. In regard to this, I must ask you, whether 
you yourself believe, that Christ in his last supper 
meant no other body or flesh, and no other blood, 
than that which was to be broken and shed on the 
cross for the remission of sins. 

Fr. Corn. Ah, bah, and should I not believe this? 
this is quite Catholic, that it is. 

Herm. Well you will certainly also confess, I 
think, that ths^bread which the apostles ate at the 
supper was not crucified. 

Fr. Corn. Bah, what hellish, devilish, heretical 
question is this ; never in all the days of my life did 
I hear such a deep question. Bah, I believe and 
know very well, that the apostles ate the same body 
or flesh of Jesus Christ, which the day after the sup- 
per was to be crucified, see. 



Herm. Therefore, poor man, you do not under- 
stand the sense or meaning of Christ, though Paul 
in the tenth chapter of the first epistle to the Co- 
rinthians very clearly explains the same, saying: 
"Behold Israel after the flesh; are not they which 
eat of the sacrifice partakers of the altar? Thus also 
are we in the eating of the bread, and in the drink- 
ing of the wine, partakers of the body and blood of 
Christ. 

Fr. Corn. Bah, you accursed Sacramentarian, 
would you compare the flesh of God to the rotten 
flesh of oxen, and the lousy flesh of sheep, and to 
the rotten, putrid flesh of goats and other beasts and 
carrions? * * * Bah, fie, what abominable and hor- 
rible heresy is this? 

Herm. You understand neither Paul nor me; ior 
what I say is this, that Paul by this comparison of 
the sacrifices of the altar (which the Jews ate), and 
thereby became partakers of the sacrifice in the re- 
mission of sins) explains and expounds the com- 
munion or participation of the broken bread and of 
the cup of wine (which we eat and drink in remem- 
brance of the body and blood of Christ), that we 
thus also become partakers in the washing from 
sins through the body and blood of Christ, which 
he offered up for the sins of the world. 

Fr. Corn. Ah, bah, see, now I plainly under- 
stand your heretical, Sacramentarian meaning, that 
you only make comparisons and memorials of the 
flesh and blood of Christ. Eh, accursed Anabaptist, 
why then does St. Paul say, in the eleventh chapter 
of his first epistle to the Corinthians: "Wherefore 
whosoever shall eat this bread, and drink this cup 
of the Lord, unworthily, shall be guilty of the body 
and blood of the Lord. But let a man examine him- 
self, and so let him eat of that bread and drink of 
that cup. For he that eateth and drinketh unwor- 
thily, eateth and drinketh judgment to himself, not 
discerning the Lord's body." Bah, answer me once 
to this, you accursed Sacramentarian that you are. 

Herm. In the tenth chapter of the first epistle to 
the Corinthians Paul writes: " We being many are 
one bread, and one body: for we are all partakers 
of that one bread." Again in the twelfth chapter: 
' ' We are all members of one body. If we then are 
members of one body, unto which Christ has united 
us together by his baptism and by his Spirit, no ex- 
ternal sign can be fitter, to show or signify the 
union of one body, than that in the breaking of 
bread we all become partakers of one bread, in 
token that we being many are one bread and body. 
Likewise it is also with the wine; for as many grains 
are ground together, and made into one bread, so 
of many grapes one drink is made. Therefore let 
every one examine himself, ^whether he be worthy 
of the communion of the bread and of the cup of the 
Lord, and whether he love his fellow brother with 
a pure heart: for if he hates his brother, and does 
not love him, and would besides make himself a 
partaker yet of the bread and of the cup of the Lord 
as though he were a member of Christ, he shall be 
guilty of the body and blood of the Lord, and shall 
eat judgment to himself, not discerning, that the 
body of the Lord is signified by this communion or 



758 



MARTYRS MIRROR. 



participation, that we are members of one body, 
into which Christ has united us. 

Fr. Corn. Tush, tush, tush! it seems that you 
also could preach a little sermon in the Gruthuys- 
bosch. Bah, this people know nothing else to do 
but to preach; but you would have to preach a long 
time to me, before I would believe that a man will 
eat and drink judgment to himself on a bit of com- 
mon bread, and a little draught of wine, by which 
you Sacramentarians would only signify the body 
and blood of Christ. Bah, I would rather believe 
that God's name is Henry, that I would. 

Herm. What greater importance was there in 
the sacrifices of the Jews, of sheep and doves, than 
in the bread and wine, which are all types of the 
true sacrifice which Christ made on the cross in his 
own flesh and blood? And if the Jews had neverthe- 
less, according to the command of Christ, to lay 
down their offering before the altar, and first go 
and become reconciled to their brother, before they 
were to offer, then a Christian also ought first to 
examine himself, before he partakes of the bread 
and the cup of the Lord. 

Fr. Corn. Bah, a thousand devils, God bless us, 
if the bread and the wine are only types of the true 
sacrifice of the flesh and blood of Christ on the cross 
why then does he say in the sixth chapter of John: 
"The bread that I will give is my flesh;" again: 
' ' My flesh is meat indeed, and my blood is drink 
indeed; therefore he that eateth my flesh, and drink- 
eth my blood, shall live forever," eh? 

Herm. This argument is against yourself, for you 
would say that the bread is therefore the body of 
Christ, and the wine his blood, because Paul says, 
that whosoever eats and drinks it unworthily eats 
and drinks judgment to himself. And here Christ 
says: "He that eateth my flesh, and drinketh my 
blood, shall live forever. ' ' If therefore that bread 
and wine of which Paul writes, were the flesh and 
blood of Christ, no one could therein eat judgment 
to himself. 

Fr. Com. Bah, this accursed Sacramentarian 
would torment and pester us here, I suppose, with 
all these abominable blasphemies against God's true 
body and blood. Bah, the very devil of hell sits in 
his accursed mouth. 

Herm. I have not mentioned one word about the 
body and blood of God; how then can I have blas- 
phemed there against? 

Fr. Corn. O, you accursed Anabaptist and Sac- 
ramentarian, are the body and blood of Christ not 
also the body and blood of God ? are God the Fa- 
ther and the Son of God not one God, or would 
you make two Gods of them. Bah, are you also a 
Trinitarian, I suppose, eh? 

" Herm. Yet you said, when you wanted to dispute 
about the mass, that you priests daily in the mass, 
offer up to God his Son Jesus Christ; hence you 
make a distinction between God and the body of his 
Son, which you now begin to call the flesh and body 
of God. 

Fr. Corn. Bah, the devil and his mother wag 
your tongue. You would now like to bite into my 
trap, would you? Ah, you wicked, vile, false, crafty 
Anabaptist) and Sacramentarian, yea, also Trinita- I 



rian , because you speak so abominably of the holy 
Trinity, do you then not believe, that Christ is the 
second person in the Godhead of the holy Trinity? 
Bah, it seems not from your speaking. 

Herm. We only know to speak of things that 
are mentioned in the holy Scriptures. 

Fr. Corn. O you Trinitarian, do we not read in 
the holy Scriptures of God the Father, and of God 
the Son, and of God the Holy Ghost, eh? 

Herm. Yet the holy Scriptures speak of only one 
God, and of the Son of the living God, and of the 
Holy Ghost. » 

Fr. Corn. Indeed? you accursed Trinitarian; if 
you would read the symbol* of Athanasius, you 
would read of God the Father, and of God the Son, 
and of God the Holy Ghost, which three persons 
are therein called one true God, of whom the Father 
is the first person in the Godhead; the Son is the 
second person in the Godhead, and the Holy Ghost 
is the third person in the Godhead; and these three 
persons constitute the holy Trinity, that they do. 
Do you understand now, you Trinitarian, eh? 

Herm. I have not studied the symbol of Athana- 
sius; for it is enough for me, that I believe in the 
living God, and that Christ is the Son of the living 
God, as Peter believed (Matt. 16), and in the Holy 
Ghost, which is shed on us abundantly through Je- 
sus Christ our Savior, as Paul writes in the third 
chapter of his epistle to Titus. 

Fr. Corn. Indeed? you are certainly fine fellows, 
that God should shed his Holy Spirit upon you who 
will not believe that the Holy Ghost is also God 
himself. But this heresy you pick up and study in 
the devilish books of that accursed Erasmus of Rot- 
terdam, who in his preface to the books of St. Hilary 
writes, that St. Hilary, at the end of his twelfth 
book, says, that the Holy Ghost is nowhere in the 
holy Scriptures called God, but that we have be- 
come so presumptuous as to dare call the Holy 
Ghost God, which the ancient teachers of the church 
did not dare do. In like manner this wicked Eras- 
mus is also a great enemy of the divinity of Christ. 
Ah, bah ! would you follow this damned Trinita- 
rian, eh ? 

Herm. We follow neither Erasmus nor Hilary, 
but we follow the holy Scriptures, as Hilary and 
Erasmus herein do. 

Fr. Com. Though the holy Scriptures nowhere 
call the Holy Spirit God, what matters it? The 
Holy Ghost himself has inspired our mother the 
holy Roman Catholic church, to call him God, as 
appears from the symbol of Athanasius, see. But in 
good faith, if you believe the holy Scriptures, why 
then will you not believe in the divinity of Christ, eh? 

Herm. That be far from us, that we should not 
believe in the divinity of Christ, that he. is divine 
and heavenly, and not earthly,- as you people' be- 
lieve; therefore we are put to death by you. 

Fr. Corn. * * * Bah, we put you to death, be- 
cause you people will not believe, that Christ as- 
sumed the seed of Mary his blessed mother, see. 

Herm. We believe that the word became flesh, 
as John writes in the first chapter of his gospel . 



MARTYRS MIRROR. 



759 



Fr. Corn. Bah, now I have got you well cor- 
nered; for God was the word. And if" God became 
flesh, why then would you bite into my trap, be- 
cause I say, God's flesh, God's body, and God's 
blood, eh? 

Herm. We too believe that God was the word; 
but would you then therefrom understand, that the 
living God (of whom Christ is the Son) became 
himself flesh? this were certainly contrary to the 
entire holy Scriptures. 

Fr. Corn. Yet Christ says, John 10:30: "I and 
my Father are one. " Again, John 14:9: "He that 
hath seen me hath seen the Father." Bah, where 
are you now, eh ? 

Herm. Christ also says (John 17:21 — 23): "That 
they all may be one; as thou, Father, art in me, 
and I in thee, that they also may be one in us: that 
the world may believe that thou hast sent me. And 
the glory which thou gavest me I have given them ; 
that they may be one, even as we are one: I in 
them, and thou in me, that they may be made per- 
fect in one." Again (Acts 4:32): "The multitude 
of them that believed were of one heart and of one 
soul." Again, Paul to the Galatians (3:8) says: 
' ' For ye are all one in Christ Jesus. ' ' Again (Ephe- 
sians 5:31,32): "For this cause shall a man leave 
his father and mother, and shall be joined unto his 
wife, and they two shall be one flesh. This is a great 
mystery." 

Fr. Corn. Tush, tush, you have preached enough ; 
for all this you have drawn from the venomous 
breasts of Erasmus. But answer me, why Christ 
says: "He that hath seen me hath seen the Father," 
see. 

Herm. Christ also says, John 6:46: "Not that 
any man hath seen the Father, save he which is of 
the Father, he hath seen the Father." Again, John 
1:18: "No man hath seen God at any time." 
Again, John 14:28: "For my Father is greater 
than I." Again, Mark 13:32: "But of that day 
and that hour knoweth no man, no, not the angels 
which are in heaven, neither the Son, but the Fa- 
ther." From this it is sufficiently shown that the 
Father himself did not become flesh. 

Fr. Corn. Bah, this you need not teach me; for 
I say myself that Christ, the second person in the 
Godhead, or of the holy Trinity, became man, 
whom you will not call God; do you understand 
this, you accursed Trinitarian that you are? 

Herm. I call him the Son of the living God, as 
Peter called him (Matt. 16:16), and Lord, as the 
apostles call him . 

Fr. Corn. O you accursed Trinitarian, I could 
jump out of my skin for anger, that I could. 

Herm. Then you must jump out of your skin, 
when in the second chapter of the Acts of the apos- 
tles (verse 22), you read that Peter calls him but a 
man of God, saying: "Jesus of Nazareth, a man* 
approved of God among you by miracles and won- 
ders and signs, which God did by him." Again, in 
the same chapter (verse 32) : "This Jesus hath God 
raised up." Again, in the third chapter (verse 15): 
"Whom God hath raised from the dead." Again, 

* See German version. 



in Acts 4: 10: "Jesus Christ of Nazareth, whom ye 
crucified, whom God raised from the dead. ' ' Again, 
Paul (Acts 17:31) says: "Because he hath ap- 
pointed a day, in the which he will judge the 
world in righteousness by that man whom he hath 
ordained; whereof he hath given assurance unto 
all men, in that he hath raised him from the dead." 

Fr. Corn. Yes, yes, tush, tush, tush, bah ! these 
are the same arguments which this damned Eras- 
mus prefers, in his book, de modo orandi, and in 
Apologia ad Episcopum Hispalensem, Alphonsum 
Mauricum. But you Trinitarian, if you will call 
Christ only the Son of God, you do not esteem him 
better than Adam; for Luke says in his third chap- 
ter, that Adam also was the son of God. Bah ! see 
once, with what we are tormented . 

Herm. That be far from us, that we should not 
esteem Christ better than Adam; for because we 
believe, that the body of Christ is not earthy of the 
earth, as was Adam the first man, but that he is a 
heavenly man, as Paul writes in the fifteenth chapter 
of his first epistle to the Corinthians; therefore we 
are put to death by you; hence you yourselves do 
not esteem him better than Adam. 

Fr. Corn. O you accursed Trinitarian, how the 
devil does wag your tongue. Bah, if you will not 
believe, that Christ is truly man, and if you will also 
not believe, that he is the true God, what * * * 
is he then? 

Herm. Do not talk so unbecomingly; for Christ 
is no devil; but he is the true Son of God, as John 
writes in the fifth chapter of his first epistle; and he 
is also a true man, as Paul writes in the fifth chapter 
of his epistle to the Romans. 

Fr. Corn. Bah, but does not St. John in the same 
chapter say of the Son: "This is the true God;" 
eh? 

Herm. No, for John says: We know that the 
Son of God is come, and hath given us an under- 
standing, that we may know the true God, and 
that we should be in his true Son. This is the true 
God, and eternal life. Hereby John means this true 
God whom the Son taught us to know. 

Fr. Corn. Bah, you Trinitarian; now it occurs to 
me that St. John says in the same chapter: There 
are three that bear record in heaven, the Father, 
the Word, and the Holy Ghost; and these three are 
one. Bah, here you are soundly cornered, poor 
Trinitarian that you are. 

Herm. I have often heard it said, that Erasmus 
in his Annotations charges you papists with having 
interpolated these words, and that they are not con- 
tained in the Greek text, even as you people have 
taken out and added many other things in the holy 
Scriptures. 

Fr. Com. Bah, may the fire of hell forever burn 
and torment you with your devilish, damned, ac- 
cursed heretic Erasmus. Bah, I could tear my cap 
for anger, that I could. 

Herm. Why then do you not tear your cap, 
when you read that Greek text yourself, and see 
that this is not contained in it? 

Fr. Corn. Bah, my lords, what do you think 
of this — am I wrong in so sharply attacking in my 
sermons this damned heretic, this wicked Trini- 



760 



MARTYRS MIRROR. 



tarian Erasmus? For it is true, this he writes; yea, 
what is still worse, in his Annotations to the fourth 
chapter of St. Luke he has written, that a very- 
great and strange corruption has been wrought in 
the holy Scriptures in the Greek and Latin copies, 
that sometimes something is added and interpolated 
and sometimes something taken away, omitted, and 
erased, on account of the heretics: yea, that the 
marginal notes which were now and then written by 
one or the other have all been foisted into the text, 
my lords, is it not a fine thing? 

Recorder. Ah, Father Cornelis, we are no theolo- 
gians; we do not understand these things. 

Fr. Corn. Indeed? Bah, I believe it; but this 
Trinitarian would certainly understand it very well, 
as you hear, that he charges us with it. Bah, he 
would dare charge us Catholics with his arch-here- 
tic, this wicked Erasmus, that in the ninth chapter 
af Romans, where Paul says: "Whose are the fath- 
ers, and of whom as concerning the flesh Christ 
came;" we have interpolated: "Who is over all, 
God blessed forever. Amen." For this accursed 
Erasmus writes, that he has great doubts with re- 
gards to this clause: " Out est benedictus in saecula. 
Amen. Or these words are to be interpreted and 
understood as a thanksgiving to God the Father, 
thus: "Christ, etc, who is overall. God be blessed 
for ever. Amen." "Otherwise," he writes, "I 
have great doubts, whether this clause has not been 
interpolated, as I find also in some other texts, that 
they have added similiar clauses, for the conclusion 
of discourses, as, Tu autem Domine, etc., Gloria 
Patri et Filio, etc. , as their lessons and prayers are 
all concluded with such clauses." But as regards 
the words of St. Thomas, in the twentieth chapter 
of St. John's gospel, you have no way of escape; 
for there St. Thomas said to Christ: "My Lord 
and my God." Bah, to this he does not reply, yea, 
with this he is soundly cornered; nevertheless, he 
spitefully writes with regard to this: "This is the 
first and last passage in the Scriptures, where 
Christ is called God." Bah, but you Trinitarian, 
let us hear what you can say to this. 

Herm. I reply to this, that Thomas said very 
well here; for David says in the eighty-second 
Psalm: "I have said, Ye are gods ; and all of you 
are children of the Most High. ' ' Christ himself also 
quotes these words in the tenth chapter of John. 
When the Jews took up stones to stone him, be- 
cause he had said, "I and the Father are one," Je- 
sus answered them: "Many good works have I 
shewed you from my Father; for which of those 
works do you stone me? The Jews answered him, 
saying: For a good work we stone thee not; but 
for blasphemy; and because that thou, being a man, 
makest thyself God. Jesus answered them, Is it not 
written in your law, I said, Ye are gods? If he 
called them gods, unto whom the word of God 
came, and the Scripture cannot be broken; say ye 
of him, whom the Father hath sanctified, and sent 
into the world, thou blasphemest; because I said, I 
am the son of God?" Again, Ex. 22:8, 9: "If the 
thief be not found, then the master of the house 
shall be brought unto the gods, etc. The cause of 
both parties shall come before the gods; and whom 



the gods shall condemn, he shall pay double unto 
his neighbor." 

Fr. Corn. Bah, but tell me without many words, 
why Christ did not say to St. Thomas: Stay: I am 
not your God? let us hear. 

Herm. In regard to this my previous answer, 
John 10; David in Ps. 82 will serve; but answer me, 
why Christ did not reply to these words of Thomas: 
"Upon this rock I will build my church," as he 
said, Matt. 16:18, when Peter answered him : "Thou 
art the Christ, the Son of the living God"? He also 
did not say to Thomas: "Flesh and blood hath not 
revealed it unto thee, but my Father which is in 
heaven." Why also does Christ, John 20:17; say 
to his disciples : "I ascend unto my Father, and 
your Father; and to my God, and your God"? 
Again, Matt. 27:46: "My God, my God, why 
hast thou forsaken me?" 

Fr. Corn. Tush, tush, you Trinitarian. Bah, 
from this would probably follow diabolical argu- 
ments which would transcend all human compre- 
hension. Ah, bah, is Christ not truly God? why 
then do we call his blessed mother the mother of 
God, eh? 

Herm. Because you will nowhere follow the holy 
Scriptures, but would call everything by a contrary 
and different name; for the holy Scriptures call her 
the mother of Jesus, as in the first chapter of the 
Acts of the Apostles, in the nineteenth chapter of 
John, and in many other places of holy Scripture, 
where she is not once called the mother of God. 

Fr. Com. Indeed? Bah, do you think that we 
Catholics pay so much regard to the naked, bare, 
meagre Scriptures? Ah, bah, the worthy, holy 
council of Nice has ordained and decreed that 
she should be called the mother of God. What do 
you say to this? 

Herm. Do you not hold the last council of Trent 
to be of as great authenticity, dignity, and holiness 
as the council of Nice? 

Fr. Corn. Yea, in troth, and should we not? 
Ah, bah, the Holy Ghost taught and spoke just as 
well through the fathers in the worthy council of 
Trent, as through the fathers in the council of 
Nice. Bah, what need is there of asking this 
question ? have you nothing else to ask me ? Bah, I 
well perceive that you would fain drop the subject 
concerning the mother of God. 

Herm. I had to ask this in order to hear your 
confession in regard to it; for now I know by the 
council of Trent all the other councils, because I 
have in my time heard and seen how things went at 
the former council, which mocks and puts to shame 
all previous councils. 

Fr. Corn. O you hellish, devilish; accursed Trin- 
itarian, you blaspheme the Holy Ghost. It is a 
wonder that we - do not all together with you sink 
into the earth. My lords, I am absolutely afraid to 
speak any longer with, this Beelzebubian Anabap- 
rist, Sacramentarian and Trinitarian, and enemy df 
the mother of God, that I am. 

Recorder. Can you not keep still in regard to 
these things, Herman, as we requested of you ? 

Herm. I do not blaspheme the Holy Ghost, nor 
am I an enemy of the mother of Christ. 



MARTYRS MIRROR. 



761 



Fr. Corn. Bah, do you not blaspheme the Holy 
Ghost, when you ridicule, villify and deride the 
worthy council of Trent, and all the previous holy 
councils ? and will not call the worthy, holy, blessed 
virgin Mary the mother of God, as the holy coun- 
cil of Nice teaches and commands us to do ? Bah, 
are you not then a blasphemer of the Holy Ghost, 
and an enemy of the mother of God, eh ? 

Herm. You papists were so presumptuous in 
your council of Nice, that you dared call the 
mother of Jesus Christ the mother of God, whom 
neither the apostles nor the evangelists dared call 
the mother of the Son of God. 

Fr. Corn. O you damned, devilish Anabaptist, 
you hellish Trinitarian, Sacramentarian and deadly 
enemy of the blessed mother of God, we will call 
her the mother of God in spite of your teeth, and 
she is too the mother of God. Yea, she is the 
mother of God, that she is? 

Herm. You said yourself that there are three 
persons in the holy Trinity, the Father, Son, and 
the Holy Ghost, and that these three persons are 
but one true God. If Mary then is the mother of 
this true God, then she is just as well the mother of 
the Father and of the Holy Ghost, and of the Son. 

Fr. Com. O you devilish heretic, I have proved 
to you from the symbol of ■ Athanasius, that the 
Father is God, and that the Son is God, and that 
the Holy Ghost is God, and that there are neverthe- 
less not three gods, but that these three are one 
true, inseparable God, see. 

Herm. If these three are not each a distinct, sep- 
arate God, but if the three are but one true insepar- 
able God, and if Mary is the mother of God, then 
she must be the mother of all three, or the three 
must each be a separate God. Where are you now 
with your council of Nice? 

Fr. Corn. Bah, may the fire of hell burn you, 
you wicked, evil, vile, false, crafty Trinitarian; the 
devil wags your accursed tongue. Bah, you would 
drive an hundred thousand doctors of divinity mad 
and crazy. Jesus, Jesus, worthy mother of God, 
how you are reviled, despised and rejected by this 
hellish devil's brood, But in good faith, how would 
you have her called — Maeyken Timmermans,* as 
you call her in your hellish, devilish sermons in the 
Gruthuysbosch, eh? 

Herm. We call her the mother of Jesus, as she is 
called in the Scriptures, And how can you say that 
we revile, despise and reject her? 

Fr. Corn. O you accursed Anabaptist, I will 
drop this, that you will not call her the mother of 
God; but is this not odious reviling, despising and 
rejecting, that your arch ; heretic, Menno Symons 
writes, that Christ did notrassume the sinful earthly 
seed Of Mary, but that he came with flesh and blood, 
with skin and hair, from ' heaven, into Mary, and 
thus became man, and that he merely passed through 
her body, as water through a sieve, or through a 
spout; — bah, is this not reviling blaspheming, des- 
pising and rejecting? 



Herm. You do not' understand what Menno Si- 
mons writes ; for what you here say, cannot be 
found in his writings ; but he shows with many 
Scriptures, that the Word became flesh (as John 
writes in his first chapter), and not the seed of 
Mary. 

Fr. Corn. Ah, bah, was Christ then not born 
of the seed of David according to the promise ; 
which seed he assumed in the blessed virgin Mary, 
of her most pure blood, and of that became flesh 
and man, eh? 

Herm. That Christ was born of the seed of David 
(as regards the generation of which he was born) we 
well believe; but the angel said to Joseph: That 
which is begotten in her is of the Holy Ghost, 
Matt, i : 20. Again, John 16: 28, Christ himself says: 
I came forth from the Father, and am come into the 
world. 

Fr. Corn. Ah, bah, Christ says this of his di- 
vinity, that the same proceeded, and came into the 
world from the Father, and not from his humanity, 
you stupid Anabaptist. 

Herm. Why then did Christ say, John 6 : 62 : 
What and if ye shall see the Son of man ascend up 
where he was before? Again, John 3:13: No man 
hath ascended up to heaven, but he that came 
down from heaven, even the Son of man. Again, 
Paul says, Eph.4:Q, 10: That he ascended; what is 
it but that he also descended first into the lower 
parts of the earth? He that descended is the same 
also that ascended up far above all heavens. 

Fr. Corn. Bah, you stupid Anabaptist, did Christ 
then come from heaven into Mary with flesh and 
blood, with skin and hair, entrails and all, as he as- 
cended up to heaven ? Bah, what do you say of this, 
you great, stupid, awkward ass ? 

Herm. I do not say this ; but I say that the 
Word came from heaven, and became flesh in Mary, 
as John writes in his first chapter. 

Fr. Corn. And we Catholics say that the most 
pure blood of Mary became flesh, in spite of your 
miserable teeth, see. 

Herm. This defiance to my teeth is a small mat- 
ter; but this defiance to the holy Scriptures is a 
great blasphemy. 

Fr. Corn. Ha, you damned Anabaptist, I do not 
blaspheme the holy Scriptures ; but you revile the 
holy, blessed, pure virgin Mary. Bah, I am sur- 
prised that you do not say, that she conceived her 
son Christ of her husband Joseph, as your hedge- 
preachers preach in the Gruthuysbosch ; is it not 
a fine thing? 

Herm. You wrong us greatly, 'that you say this 
of us ; for we believe as Matthew writes in his first 
chapter: "Joseph took his wife, arid knew her not 
till she had brought forth her first born son." 

Fr. Corn Ah, bah ! did Joseph know her after- 
wards, eh? 

Herm. It matters not to me whether he knew her 
afterwards, or not. 

Fr. Corn. Indeed ? and do you then not believe 
in the perpetual virginity of the blessed virgin Mary? 
let us hear now. 

Herm. We find nothing said in the Scriptures, 
concerning her perpetual virginity. 



762 



MARTYRS MIRROR. 



Fr. Com. Bah, this accursed Anabaptist would 
pester me with the Scriptures. Will you then pos- 
itively believe nothing else but what is contained in 
the holy Scriptures? Bah, hence it comes that you 
thus despise, reject and revile the worthy mother 
of God and imagine, yea, teach and believe that she 
did the carnal works of the married state with Jo- 
seph her husband, just as well as your filthy, sinful 
wives do with you, and that she had many children 
by Joseph her husband; bah, is this not a fine 
thing? 

Herm. And if she had done the work of the mar- 
ried state with her husband Joseph, and brought 
forth more children (which is ordained and com- 
manded of God, Gen. i, and is a blessing) would she 
thereby have sinned? 

Fr. Corn. Bah, God blessed Adam and Eve, and 
said: "Be fruitful, and multiply, and replenish the 
earth," before they transgressed the commandment; 
but they did not continue in the blessing, but trans- 
gressed the commandment of God, and thereby the 
work of marriage became sin to them; bah, now 
you are cornered. 

Herm. You are cornered yourself; for, Gen. 9:1, 
it is written : "God blessed Noah and his sons, and 
said unto them : Be fruitful, and multiply, and 
replenish the earth." Again, the prophet Jeremiah, 
in the twenty-ninth chapter, says : "Thus saith the 
Lord of hosts, the God of Israel : Take ye wives, 
and beget sons and daughters ; and take wives for 
your sons, and give your daughters to husbands, 
that they may bear sons and daughters ; that ye 
may be increased." 

Fr. Corn. Bah, tush, tush, you have talked 
enough ; bah, hear how much talk there is in this 
miserable Anabaptist. Bah, now that I hear you 
talk, I will believe, that you Anabaptists undisguis- 
edly and presumptuously preach out there in the 
Gruthuysbosch, that Maeyken Timmermans, as re- 
gards the work of marriage, was not a hair better 
than your filthy, unchaste, carnal wives are. Yea, 
in order utterly to loose the marriage bond, and to 
show, that women may have divers husbands, you 
wicked Anabaptists dare preach and teach, that 
Mary had children of many different husbands, like 
your wives, whom you have in common — is this not 
a fine thing ? 

Herm. Of such things as you here say I never 
heard our teachers speak once, when they preached 
the word ; but it may sometimes have been asked 
among us, whether the brethren and sisters of Christ, 
of whom the holy Scriptures make mention, Mat- 
thew 13; Mark 6, etc., were natural children by Jo- 
seph or Mary. 

Fr. Corn. O you accursed Anabaptist, the holy 
Scriptures calls some apostles, as St. James, St. Si- 
mon, St. Judas, the Lord's brethren, who were 
merely his cousins, you stupid Anabaptists that 
you are. 

Herm: Yet, in the first chapter .of Acts it is 
written (after the eleven apostles are enumerated) : 
"These all continued with one accord in prayer 
[and supplication,] with the women, and Mary the 
mother of Jesus, and with his brethren." Never- 
theless, I will not insist upon, or maintain, that 



Mary the mother of Jesus gave birth yet to other 
children. 

Fr. Corn. Bah, but when you Anabaptists are 
assembled in the Gruthuysbosch, you will main- 
tain it, and other things yet concerning her, which 
are still much more wicked and abominable ; for I 
know it well, that I do. 

Herm. We are greatly slandered, even as also 
you often stand in your pulpit and preach about us 
all that you please. 

Fr. Corn. Indeed, do then any Anabaptists 
sometimes come to hear me preach, eh ? 

Herm. Though we do not hear you preach our- 
selves, yet we are told, that you stand in your pulpit 
and preach, that the Calvinists and Anabaptists 
teach and preach, that Mary the mother of Christ 
was a filthy whore, for which you are censured by 
learned men (in letters which they write to you), 
how you slander us thereby. 

Fr. Corn. Bah, * * * you miserable Anabaptist 
* * * for such * * * letters I do not care * * * 
do you understand this? And do you know nothing 
else to say? Bah, you do not answer me in regard 
to having the women in common : bah, you Ana- 
baptists have certainly gone about it very cunningly, 
that you have the women and maidens in common; 
for thereby you gain such a great number of adher- 
ents for your Anabaptism. Bah, but show me once 
from the Scriptures, that the women and maidens 
are to be had in common, as you Anabaptists do in 
your devil's supper :— bah, see; let us hear, whether 
you will be able to show me this. 

Herm. No; for this I could show to you just 
as little, as you can show to me from the holy 
Scriptures, that the women and maidens must be 
scourged, as you do in your secret disciplining. 
But you have certainly well practiced the secret 
disciplining or scourging of the maidens and wo- 
men, for thereby you gain such a great retinue of 
devotaries. 

Fr. Com. Bah, I would rather * * * than reply 
to all your talk ; but answer my question. * * * 

Herm. All such barefaced lies, as that we have 
the women and maidens in common, I do not deem 
worthy of an answer. 

Fr. Corn. Ah, bah! Is it a barefaced lie, that 
you Anabaptists have the women in common ? Why 
then does all the world speak of it, and why then is 
it printed in so many books, which by us Catholics 
are written against you, and which I daily read. 
Fie, you adulterers ! fie, you dishonorers of mar- 
riage ! 

Herm. All that are of the world are liars; hence 
you and your Catholics cannot be believed. 



Fr. Corn. Ah, am I of the world, 



you 



accursed, bewitched, damned Anabaptist that you 
are. Bah, you stupid beast, and do you not see, 
that I am spiritual ? But you evince worldly works 
by having all the women in common; but I have 
vowed chastity; do you understand this, you dis- 
honorer of marriage that you are? 

Herm. We do not dishonor marriage; but if you 
are spiritual, and have vowed chastity, then it is 
surprising that you have your delight in this carnal, 



MARTYRS MIRROR. 



763 



unclean, secret disciplining, or scourging of the wo- 
men. 

Ft. Corn. O you devilish Anabaptist and dishon- 
orer of marriage, I could almost fly into your eyes 
or into your mouth; bah, what do you understand 
about my secret disciplining which I employ with 
my devotaries? Bah, you are filthy, carnal, un- 
chaste, voluptuous rogues, that you thus use the 
women in common, like dogs. Yes, you damned dis- 
honorers of marriage are nothing more than rotten, 
stinking dog carrions; for you go about it in this 
respect like dogs, though you would deny it before 
us; bah, fie, fie ! shame upon you * * * Bah, if I 
cannot prevail upon you with kindness, I must try 
whether I can do it with severity; see now. 

Clerk of the criminal court. Ah, father Cornelis, 
do be modest and keep your temper. 

Recorder. Yes, converse together with kind, calm 
words; for it seems that you will continue to quarrel 
and bicker here like harlots. 

Fr. Corn. Bah, my lords, and may I not accuse 
him of what is true ? I suppose so. Did you not 
hear yourselves yesterday, that that * * * bishop 
of the Anabaptists at first also wanted to deny every- 
thing; but when he perceived that I was so well ac- 
quainted with the matter, he acknowledged that there 
were some among them, who taught and practiced 
these things in secret, and when I soundly berated 
and convicted him with plain and conclusive argu- 
ments, he denied it no longer. Bah, why then 
should I not also have liberty to accuse and convict 
this one of it ? Am I not come here to instruct and 
convert him ? I think I am. See with what we are 
tormented. Why does he deny a matter which 
is true ? * * * One may certainly talk here, I sup- 
pose ? 

Herm. Then I may also reply to you, that this 
matter is not true, because these things are lies; and 
I presume that Jacob, my fellow brother did well 
reply against it. 

_ Fr. Corn. Yes, until I told him that the Anabap- 
tists at Amsterdam and elsewhere, in Holland, ran 
.stark-naked through the streets, men, women, boys 
and maidens, and said to one another: "My spirit 
desires your flesh." Bah ! was this not a fine 
thing, eh? 

: Herm. No, this was not a fine thing ; and hence 
we never regarded such as our brethren. 

Fr. Corn. Bah ! why would you deny it so 
strongly; for it is well enough known, that you Ana- 
baptists do not regard the sacrament of marriage at 
all, because for a very little matter you loose and 
sever the marriage bond. 

- Herm. Since you bring so many untrue charges 
against us in regard to our marriage, I must ask 
you something respecting marriage that concerns 
you;- and which is certainly no lie, for Paul. writes 
thus to Timothy, in the fourth chapter (first epistle) : 
"Now the Spirit speaketh expressly, that in the lat- 
ter times some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils; 
speaking lies in hypocrisy; having their conscience 
seared with a hot iron; forbidding to marry, and 
commanding to abstain from meats, which God hath 
created to be received with thanksgiving. 



Fr. Corn. Tush, tush, hold your tongue; for we 
do not want any more preaching here; bah, begone, 
get you hence. * * * 

Herm. If I could be gone from here, I would no 
longer listen to your blasphemies and lies. 

Fr. Corn. Ah, you accursed, hardened, petrified 
Anabaptist, how the devils in hell (whither you will 
shortly go) will sit in your accursed mouth, with 
burning pitch, brimstone, tar, and Greek fire; just 
wait. 

Herm. No; but I shall go under the altar which 
John saw in his Apocalypse, as is written in the sixth 
chapter, to the souls of them that were slain for the 
word of God, and for the testimony which they held; 
who cried with a loud voice, saying, How long, O 
Lord, holy and true, dost thou not judge and 
avenge our blood on them that dwell on the earth ? 

Fr. Corn. Yes, the devil's martyr you will be. 
* * * But this preaching would probably last all 
night; hence I go to my convent, and let you preach 
as long as you will, you damned, accursed Anabap- 
tist, Sacramentarian, Trinitarian, and marriage dis- 
honorer that you are; see. 

In the meantime one of the aforesaid two martyrs, 
namely, Jacob de Roore, or the chandler, while im- 
prisoned, wrote several letters replete with holy and 
divine things, which we deem it profitable to com- 
municate to the reader; they are the following : 



THE FIRST LETTER OF JACOB THE CHANDLER, 
WRITTEN TO HIS WIFE. 

The eternal, imperishable wisdom of God our 
heavenly Father, the great love of his Son our Lord 
Jesus Christ, and the power of his Holy Spirit, for 
the comforting of your mind, these I wish you my 
very dear and beloved wife, as a cordial greeting 
from God, through Jesus Christ our Lord and Sa- 
vior. Amen. 

My affectionately beloved and chosen wife, be 
pleased to know that my mind is tolerably well, the 
Lord be praised forever for his grace, except that I 
am very sorrowful for your and for the children's 
sake, since I love you and them from the heart, so 
that I know of nothing under heaven for which I 
would be willing to leave you; but for the Lord and 
his invisible riches we must forsake everything, 
through the love of God, which is shed abroad in 
our hearts by the Holy Ghost. 

Hence Christ says: "He that loveth father or 
mother more than me is not worthy of me : and he 
that loveth son or daughter more than me is not 
worthy of me. And he that taketh not his cross, 
and followeth after me, is not worthy of me." Mat- 
thew 10:37, 3 8 - And he also says: If" any man come 

to me,. and hate not his father, and mother, 

he cannot be my disciple. Luke 14:26. Yes, broth- 
ers and sisters, wife and children, and our own life 
also, with all that we possess, or we cannot be 
Christ's disciples; although this hatred extends only 
so far as these things cleave to us, to draw us away 
from Christ. Hence we must overcome and forsake 
them through the love of God, for thereby we prove 
that we love God above all, with all our strength, 



764, 



MARTYRS MIRROR. 



and with all our ability, which is the greatest com- 
mandment in the law, of which Paul says: "The 
end of the commandment is charity out of a pure 
heart, and of a good conscience, and of faith un- 
feigned." i Tim. 1:5. By this love and faith one 
must confess Christ unfeignedly, and not forsake 
him for father or mother, for wife or children, or for 
his own life. Hence Solomon writes: "Love is 
strong as death; jealousy is cruel as the grave : the 
coals thereof are coals of fire, and a flame of the 
Lord. Many waters cannot quench love, neither 
can the floods drown it : if a man would give all the 
substance of his house for love, it would utterly be 
contemned." (Sol. Song 8:6, 7); for it cannot be 
bought with riches, but it is given for nought by 
God, through the Holy Ghost, to those that seek 
him in truth. 

Therefore, I pray you, my dear wife, that you 
seek to possess your soul in patience, and do not 
grieve too much on account of this my trial, which 
happens through God's permission. For I had 
thought to come and take leave, and to send you 
away with H., or with some one else; but the Lord 
did not permit me — he knows why it is. Still I am 
grieving much on your account, for I leave you in 
great distress. But I hope that the Lord, who has 
taken me from you, will help you and provide for 
you, according to his promise, since he feeds the 
ravens and little animals, because they are his creat- 
ures; how much more then shall he provide for his 
elect, who cry day and night unto him ? Therefore 
did Peter say : Cast all your care upon the Lord ; 
for he careth for you. 1 Peter 5:7. As also David 
says: The eyes of all wait upon thee; and thou giv- 
est them their meat in due season. Ps. 145. 15. 

Thus, my dear wife, trust in the Lord, this I pray 
you ; for he that ministereth seed to the sower, will 
also minister bread for your food. 2 Cor. 9:10. 
And move to the country of C. , where there is much 
tranquillity. And the brethren said, that they would 
assist us in whatever they could. I had made such 
good arrangements, that I hoped that it would 
please you well, which I intend to let you know 
yet. 

Furthermore, I pray you, my dear and much be- 
loved wife, that you do the best with my children, 
to bring them up in the fear of God, with good in- 
struction and chastening, while they are still young; 
for with the rod their back is bowed, and they are 
brought into obedience to their parents. Hence it is 
written : He that loveth his son causeth him oft to 
feel the rod; and he that spareth his rod, hateth his 
son : but he that loveth him instructeth him be- 
times. Sir. 30:1; Prov. 13:24. For instruction 
must accompany chastisement : for chastisement 
demands obedience, and if one is to obey, he must 
first be instructed. This instruction does not consist 
in hard words, or loud yelling; for this the children 
learn to imitate; but if one conducts himself properly 
towards them, they have a good example, and learn 
propriety; for by the children the parents are known. 
And parents must not provoke their children to an- 
ger, lest they be discouraged; but must bring them 
up with admonition and good instruction. Eph. 6:4; 
Col. 3:21. 



Thus, my dear and much beloved wife, do the 
best with them, this I pray you; and take heed to 
yourself, that you may receive the end of your 
faith, even the salvation of your soul. 1 Peter 1 : 9. 
And do not faint because of the tribulation which 
we must suffer, but remember how the innocent 
lamb, Christ Jesus, had to suffer from the beginning 
in the faithful. Hence the Lord says: "He that 
toucheth you, toucheth the apple of mine eye." 
Zech. 2:8. To Paul he said: Saul, Saul, why per- 
secutest thou me? And Paul said: Who art thou, 
lord? He said : I am Jesus of Nazareth whom thou 
persecutest. Acts 9 : 4, 5. Not that he persecuted 
Christ according to the flesh ; for the latter had died, 
before he persecuted : but he persecuted the Chris- 
tians, in whom Christ lived according to the spirit; 
for they do not live to themselves, but Christ lives 
in them. Rom. 14:7. Hence, when they suffer, they 
do not suffer for their own name, but for the name 
of Christ; for if they lived to themselves, they would 
not be in trouble, for the world would love them ; 
but because they are not of the world, and because 
Christ has chosen them from the world, therefore 
the world hates them. John 15:19. Hence Peter 
says : If ye suffer for the name of Christ, happy are 
ye; for the spirit of glory and of God resteth upon 
you : on their part he is evil spoken of, but on your 
part he is glorified. 1 Peter 4:14. For they are 
comforted by the same Spirit, so that we know : As 
the sufferings of Christ abound in them, so their 
consolation also aboundeth by Christ, namely, if 
they suffer with him, they shall also rejoice with 
him; for their light affliction, which is but for a mo- 
ment, worketh for them a far more exceeding and 
eternal weight of glory; because they look not at the 
things which are seen, but at the things which are 
not seen : for the things which are seen are temporal ; 
but the things which are not seen are eternal. 2 Co- 
rinthians 1:5; 2 Tim. 2:12; 2 Cor. 4:17, 18. 
Hence Paul says : I reckon that the sufferings of 
this present time are not worthy to be compared 
with the glory which shall be revealed in us; for we 
know that, if our earthly house of this tabernacle 
were dissolved, we have a building of God, a house 
not made with hands, eternal in the heavens, where 
mortality will be swallowed up of life; for there shall 
be no more death, neither sorrow, neither any heat, 
for God shall wipe away all tears from their eyes. 
Rom. 8:18; 2 Cor. 5:1: Heb. 11:10; 2 Cor. 5:4; 
Rev. 21:4; Is. 25:8. 

Then they shall leap as the calves of the stall; 
then they shall triumph upon Mount Sion, have 
palms in their hands, and receive the crown of 
honor, which God has prepared for all them that 
love him and his appearing. Mai. 4:2; 2 Esd. 2:42: 
Wis. 5:16. 

Thus, my dear wife, cojgifort yourself with these 
words, and be patient irryour tribulation, this I 
pray you; for though I am thus taken irom you, 
think that we are not assured of each other; for we 
must all die, and the Lord has long permitted us to 
be together, considering the perils in which we 
walked. 

There have been so many within our time, who 
had to leave each other, some through imprison- 



MARTYRS MIRROR. 



765 



ment, some dying of sickness. But there is no more 
glorious death, than that for the name of Christ; 
for not all are made worthy of God to suffer for his 
name, for this is acceptable with God, says Peter, 
i Pet. 2 : 20. Hence he and John went their way 
rejoicing that they were counted worthy to suffer 
shame for his name. Acts 5 : 41. 

O my dear and beloved wife, it would greatly 
rejoice me if I could hear that you were of good 
cheer; for every time that I have written your or 
the children's names, I could not refrain from 
weeping. Nevertheless, as regards my own self, 
I am of reasonably good cheer, the Lord be praised 
for his grace; so that I would not have thought it 
before my apprehension — so weak did I find myself. 
Hence Christ did truly say: I will not leave you 
comfortless; but I will come to you. John 14: 18. 
Herewith I will commend you, my dear and much 
beloved wife, to the Lord, who is able to keep your 
treasure, and to give you an inheritance with all 
them who through faith in Jesus Christ shall be 
sanctified. May the Lord Almighty strengthen you 
by his Spirit. Amen. 

Written on the 24th of April, by me, Jacob, your 
husband. Have this copied, and keep it in remem- 
brance of me; for I do not know whether I can 
write you any more. Greet all the brethren and 
sisters much in my name, and all them that fear 
God; my children B. and his wife; your brother T. 
and his wife ; J. and F. T. and F. his brother; 
J. de L. and his wife; and my friends at Kortrijck. 

Alle die lijden na den Wille Godts, wilt hierop 

mercken, 
Die bevelen haer Zielen den getrotiwen Schepper 

met goede wercken. (1 Pet. 4 : 19.) 
Jacob, your husband. 



THE SECOND LETTER OF JACOB THE CHANDLER, 
TO THE CHURCH. 

Affectionately beloved brethren, much grace and 
mercy be unto you from God our heavenly Father, 
through Christ Jesus his only begotten Son, our 
Lord and Savior, through whom the Holy Ghost 
is given us, that we should be led by him, and 
guided into all truth, in order thus to be a light 
in this world, so that we might with a good con- 
science, praise our Father who is in heaven; to this 
end may the Lord give his grace, that it may so 
remain with me, and with all my beloved brethren 
and sisters, to the end of their life, this I wish them 
as a friendly greeting and cordial adieu. 

Furthermore, my dear brethren, know that, while 
in the country of C, I was greatly prompted, to 
appear among you once more, that we might once 
more enjoy ourselves together; but the Lord pre- 
vented it by my imprisonment. Yet, I could not 
forbear to write you a little, in order to exhort and 
refresh your minds, so that, as you received the 
Lord Jesus Christ, you might go on in him, and 
be rooted and built up in him, and abound therein 
with thanksgiving. Col. 2:6, 7 . For, my dear 



brethren and sisters, if we do not abide in him, it is 
all labor lost, and we cannot be partakers of his 
abundant riches, which he has prepared for us in 
heaven; for we are made partakers of Christ, if we 
hold the beginning of our confidence steadfast unto 
the end. Heb. 3: 14. And if we draw back, his 
soul will have no pleasure in us. Heb. 10:38. Yes, 
dear friends, if we abide not in him. We are like 
a branch that does not abide in the vine, and forth- 
with withers. It is therefore cut off from the vine, 
and cast into the fire; for it is of no other use to 
men, for the prophet says: One cannot make a 
wooden pin of it. Ezek. 15:5. Hence, according 
to the words of Christ, such Christians who do not 
abide in Christ, will be cut off, and cast into the fire 
of hell; for they are of no use to Christ in heaven; 
hence there shall in no wise enter into it anything 
that defileth, neither whatsoever worketh abomina- 
tion, [or maketh a lie:] but they which are written 
in the Lamb's book of life. Rev. 21:26. Therefore 
I exhort you, my dear brethren, with the apostle 
John: Abide in him, that, when he shall appear, 
we may have confidence, and not be ashamed be- 
fore him at his coming (1 John 2:28); that we may 
then not be like the foolish virgins who had to re- 
main without with shame, because they had taken 
their lamps and no oil in them. For what can it 
avail us, that we have simply been baptized, and 
separated from popery, as though we would be 
virgins who did not want to remain in such spiritaal 
whoredom; and yet do not have the love of God 
in us. by which to lead a pure and chaste conver- 
sation, to the honor of our Bridegroom ; in this case 
we are foolish to think that by such conduct we 
can please Christ. For David says: "The King's 
daughter shall be brought unto the King in glori- 
ous adornment." Ps. 45 : 14. Therefore love is the 
bond of perfectness ; for he that abides in love 
abides in God; for God is love. Through this love 
we keep his commandments, and his command- 
ments are not grievous. Col. 3:14; 1 John 4:8; 
5:3- 

Thus, my dear brethren and sisters, let your loins 
be girded about, and your lights burning; and ye 
yourselves like unto men that wait for their lord 
[when he will return from the wedding] ; that, when 
he cometh and knocketh, they may open unto him 
immediately. Blessed are those servants, whom the 
Lord [when he cometh] shall find watching. Luke 
12:35 — 37- For these are wise virgins, who have 
learned to know the Bridegroom; who know that 
he takes pleasure in their beauty ; whose beauty lies 
not outwardly in braided hair, or in putting on of 
apparel; but inwardly in a chaste conversation, in a 
modest behavior, which is manifested before all 
men. 1 Tim. 2:9; 1 Peter 3:3. These virgins are 
baptized not only with water, but with the Holy 
Ghost and with fire; for they do not only guard 
against outward idolatry, but will not consent to sin 
in anywise : nor do they love the world, or the 
things that are in it; for therein lies not the love of 
the Father. For all that is in the world, the lust of 
the flesh, and the lust of the eyes, and the pride of 
life, is not of the Father, but is of the world, by 
which so many a Christian is seduced; even as it is 



76e 



MARTYRS MIRROR. 



the cause of ruin to many a young girl, when she 
begins to get proud. Then she becomes desirous 
after fine clothing; then the young fellows make 
their addresses to her, who at first do not speak of 
carnal indulgence, for this would be too blunt for an 
honorable maiden; but they seek first to incite her 
heart to love, after which carnal sin will the more 
readily be consented to. 

Thus also, my dear brethren, Satan goes to work 
with many a Christian; he does not at first tempt 
them to idolatry, for they would rather suffer them- 
selves to be burnt, when they are pure in their con- 
science, than resort to idolatry. But he shoots such 
arrows at them, that they become earthly-minded, 
seek their own more than that which is Christ's or 
their neighbor's, and dissipate their minds in their 
occupation and in traffic, and thus the love of the 
world is apprehended, and temporal riches are 
cherished more than the eternal. Think, my breth- 
ren and sisters, when Satan has gained this point, 
how easily then one consents to serve idols, and to 
wed the world; and thus the door is opened wide 
to Satan, for the light has become darkness, and 
the day is changed to night, in consequence of 
which one's shame or nakedness is not seen; for 
they are alienated from the life of God through the 
blindness of their heart. Eph. 4 : 18. Therelore, 
dear brethren, take heed, lest there be in any of 
you an evil heart of unbelief [in departing from the 
living God]. But exhort one another daily, while 
it is called To-day: lest any of you be hardened 
through the deceitfulness of sin. Heb. 3:12, 13. 
And take heed that no one neglect the grace of 
God, lest any root of bitterness spring up, and 
thereby many be defiled. 2 Cor. 6: 1; Heb. 12:15. 
Therefore endeavor to keep the unity of the Spirit 
in the bond of peace (Eph. 4:3), having the same 
love among yourselves, that you may not be a 
stumbling-block or offense to one another. But if 
you see any brother or sister err from the way of 
truth, run after him, and instruct and admonish him 
in a meek spirit, until he becomes a Christian, or 
until he strays into some carnal works; that you 
may be natured and minded as Christ, and not 
abuse his ordinance; for one can be too severe as 
well as too indulgent in reproving. ' Thus, my dear 
brethren, have good care for one another, and let 
each take heed to himself; for this is a perilous time, 
and love is seen to wax cold in many. Therefore 
let each lift up the hands which hang down, and the 
feeble knees; and make straight paths for your feet, 
lest you stumble like a lame man, and be not sloth- 
ful in your business, but be fervent in spirit, and re- 
deem the time; for your time here may perhaps be 
short, for Satan is stirred up to wrath, knowing per- 
haps that he has but little time. Heb. 12:12, 13; 
Rom. 12: 11. 

Therefore, my dear brethren, be vigilant every- 
where, and faint not on account of the tribulation 
which is now seen; but trust only in the Lord, for 
he has said: I will never leave thee, nor forsake thee. 
So that we may boldly say, "The Lord is my 
helper, and I will not fear what man shall do unto 
me." Heb. 13:5,6. For the sufferings which men 
inflict upon us are transient; hence Christ says: 



"Be not afraid of them that kill the body, and after 
that have no more that they can do; but fear him, 
which after he hath killed hath power also to cast 
soul and body into hell." Luke 12:4,5. But if we 
suffer with him, we shall also rejoice with him. 

Therefore, my dear brethren, be faithful unto 
death, and you shall receive the crown of life. Rev- 
elation 2: 10. Think, dear brethren, if the children 
of this world were promised the crown of Spain on 
some condition, how diligently they would work, 
how joyfully they would run to obtain it. How 
much more ought we to be joyful in our tribulation, 
and with patience run the race that is set before us, 
since the crown of life is promised us, with which 
the crown of Spain cannot be compared; for this is 
a perishable crown, and its glory is not to be com- 
pared with the glory which shall be revealed in us. 
Therefore Moses chose rather to live in affliction 
with the people of God, than to enjoy the pleasures 
of sin for a season ; esteeming the reproach of Christ 
greater riches than the treasures in Egypt: for he 
had respect unto the recompense of the reward. 
Heb. 11:25, 26. 

My dear brethren and sisters, may the Lord 
through faith give you such a heart and vision,' that 
you may with Moses and all the saints of God know 
what God has prepared for them that love him ; for 
the righteous shall live forever, for the Lord is their 
reward, and the care of them is with the Most High. 
Therefore shall they receive a glorious kingdom, 
and a beautiful crown from the Lord's hand, and 
they shall shine forth as the sun in the throne of 
heaven. Wis. 5:15, 16; Matt. 13:43. 

Hence the apostle writes: "If our earthly house 
of this tabernacle were dissolved, we have a building 
of God, a house not made with hands, eternal in 
the heavens." 2 Cor. 5:1. By this the apostle in- 
dicates, that though our earthly body be put to 
death here, it shall rise again, and be shed about 
with heavenly glory. Therefore he writes: "Our 
citizenship is in heaven; from whence also we look 
for the Savior Jesus, who shall change our vile 
body, that it may be fashioned like unto his glorious 
body. Phil. 3:20,21; Tit. 2:13. By this he again 
indicates, how gloriously the body will be changed 
after the resurrection; now it is weak, then it shall 
become strong; now natural, then spiritual; now 
mortal, but then immortal; for this corruptible must 
put on incorruption, and this mortal, immortality; 
then shall the terrible death be swallowed up in 
victory; then shall the last enemy, which is death, 
be destroyed ; then shall be no more death, nei- 
ther sorrow, nor any heat; then shall the tears be 
wiped away from the eyes : then shall they inherit 
all things with Christ, because they have overcome; 
then shall he lead them to the fountain of living wa- 
ter, and feed them with the hidden heavenly bread, 
that they shall neither hunger nor thirst any more; 
there shall the spiritual Solomon dwell in perfect 
peace with the spiritual Israel, for all his enemies 
shall be made his footstool. 

Therefore, my dear brethren and sisters, be stead- 
fast and immovable, always abounding in the work 
of the Lord, for as much as ye know that your labor 
is not in vain in the Lord. 1 Cor. 15:58. 



MARTYRS MIRROR. 



767 



Herewith I commend my dear brethren and sis- 
ters to the Lord, who is able to keep your treasure, 
and to give you an inheritance among all them that 
are sanctified. Pray the Lord for me, that I may 
contend steadfastly, and continue in the hope in 
which I (the Lord be praised forever) still stand at 
the present time. And I pray you, dear brethren, 
do the best with my wife and children. 

Written by me, Jacob the Chandler, your weak 
brother and minister, on the 18th of April. 

Alle die Ujden na den Wille Godts, wilt hierop 

mercken, 
Die bevelen haer Zielen den getrouwen Scheppers 

met goede Wercken. (i Peter 4: 19.) 



THE THIRD LETTER OF JACOB THE CHANDLER, 
TO HIS CHILDREN. 

May the same God that blessed Abraham, Isaac 
and Jacob, also bless you my children, with all man- 
ner of spiritual blessings in heavenly places, that 
you may from your youth learn to know the Lord, 
and fear and obey him all the days of your life. This 
is the most special request that I make to God, that 
you may be eternally saved, and that the name of 
the Lord may be praised, through you ; unto which 
name be praise and glory now and forever. Amen. 

My children, hear the instruction of your father, 
and forsake not the law of your mother (Prov. 1:8; 
4:1); be always ready to do what you are com- 
manded of God, that is, that you shall from your 
youth learn to know, fear and obey him; for obedi- 
ence springs from the fear of God, and the fear of 
God comes through the knowledge of God. 

Hence Solomon writes: The fear of the Lord is 
the beginning of knowledge. Prov. 1:7. For a 
child that knows his father, that he is so honorable 
and just, that he will not have his children run in 
the streets with other children, fight, quarrel, use 
bad language, bring home stolen things: children 
who know their father to be thus, are afraid to do 
this, knowing, that if they do this they shall be 
beaten. Thus also, my dear children, the Lord is 
a just God, who will not tolerate sin, but will punish 
them that commit it. Therefore we must fear him, 
and not commit sin; for the fear of God driveth 
out sin, and he that feareth God will do good. 
Prov. 16:6; Sir. 15:1. As Solomon says: "The 
fear of the Lord is a fountain of wisdom, to depart 
from the snares of death." Prov. 14:27. For, my 
dear children, the wages of sin is death. Romans 
6 : 23. Hence, since the fear of God drives out sin, 
through the fear of God, the cause which brings 
us into death, that is, sin, is avoided. Therefore, 
my children, begin from your youth to walk in the 
fear of the Lord, that you may not at any time con- 
sent to sin, and may not forget the commandments 
of your Lord and God; but fear the Lord, while 
he may be feared. For they that fear the Lord walk 
in the right way ; for the fear of the Lord is the 
beginning of wisdom, and to depart from evil is 
understanding. Prov. 14:2; Job 28:28. 



Hence, my children, fear the Lord, and depart 
from evil. For the prophet Jeremiah says: "How 
good it is for a man, from his youth to take upon 
him the yoke of the Lord, and for one that is for- 
saken, to be patient, when he meeteth with ad- 
versity." Lam. 3:27, 28. And Sirach says: My 
child, from thy youth receive instruction, till thine 
old age, and thou shalt find wisdom (Sir. 6:18); 
for the wisdom of God teaches, that we are to re- 
ceive God's instruction, in order to be taught there- 
by, how we are to depart from evil. ' ' For wisdom 
crieth without; she uttereth her voice in the streets, 
saying: How long, ye little children, will ye love 
childishness? and how long shall fools desire the 
things that are hurtful to them? and the unwise 
hate knowledge?" Prov. 1:20. For this is the 
nature of children; they love to run and play in 
the streets, where they learn all kinds of wicked- 
ness, and do not like to be chastised for it, and kept 
in the house. By this they are known as children; 
for they know not how injurious this is to them ; 
for thereby they become alienated from the knowl- 
edge of God, and so grow up in wickedness, that 
sometimes they can only with great difficulty come 
to the truth. Therefore wisdom calls the children 
of Israel little children, because they are sometimes 
so wicked, that they want to live to themselves, and 
hate the chastening of the Lord, which is neverthe- 
less administered to them out of love, that they 
should not be condemned with the world. 1 Corin- 
thians 11:32. Therefore, my dear children, beware 
of all bad company, that might seduce you to cher- 
ish the world; for the world lieth in wickedness, 
and will perish with its lusts. 1 John 5: 19; 2:17. 
Therefore, my children, love not the world, neither 
the things that are in it; for all that is in the world, 
the lust of the flesh, and the lust of the eyes, and 
the pride of life, is not of the Father, but is of the 
world. 2 : 15, 16. Hence, abstain from fleshly lusts, 
which war against the soul. 1 Pet. 2:11. And Paul 
says: Flee youthful lusts (2 Tim. 2:22); for youth- 
ful lusts have plunged many into ruin, into las- 
civiousness, whoredom and many improper things. 
Therefore, my children, beware of whoredom, and 
all unedifying conduct, in which whoredom has 
often originated; as dancing and leaping, and the 
practice of young men and maidens sitting together 
at the beer table, drinking to intoxication, and 
speaking improper words, and besides what is done 
in secret would be too shameful to mention. Tobit 
4: 12; 1 Thess. 4:3. O my children, beware of such 
things; for the apostle says: All they that do such 
things have no part in the kingdom of God. 1 Co- 
rinthians 6: 10. But when you are grown up, and 
cannot contain, marry in the fear of God. Pray 
God to provide you a faithful helpmeet, to walk in 
the fear of God, with a broken, lowly and humble 
heart. 

My children, do not in any wise let pride rule 
over you in your words or thoughts, as Tobit ad- 
monishes his son (Tob. 4: 13); for the Lord rejects 
such as are proud in their hearts, but he has exalted 
the humble. Hence David says: "I thank thee, 
O Lord, that thou hast humbled me ; for before 
I' was humbled I went astray." Ps. 119:67. There- 



768 



MARTYRS MIRROR. 



fore, my children, never exalt yourselves in your 
hearts, but condescend to men of low estate ; for 
pride goeth before destruction, and a haughty spirit 
before a fall; for they become so proud, that they 
reject the word of the Lord, and live according to 
the desires of their hearts; therefore the Lord shall 
also not regard them. Rom. 12: 16; Prov. 16: 18; 
Hos. 4 : 6. 

My children, heed the instruction of your father, 
and forget it not. Refrain your tongue from back- 
biting, and beware of lying; for the mouth that 
lieth slayeth the soul. Wis. 1 : 1 1 . For liars have 
no part in the new Jerusalem; but their part is in 
the lake which burnetii with fire and brimstone : 
which is the second death. Rev. 21:8. And the 
backbiter causes much contention and discord, and 
also stirs up strife and envy, and separates friends. 
Prov. 16:28. Hence Solomon says: "Where no 
wood is there the fire goeth out: so where there is 
no tale-bearer, the strife ceaseth 26 : 20. Hence he 
further writes: Put away from thee a froward mouth, 
and perverse lips put far from thee; as also Moses 
writes : Let there be no backbiter or slanderer 
among you. 4 : 24 ; Lev. 19 : 16. Therefore, my 
children, beware of backbiting, and wherever you 
are at home, keep your lips sealed, and tell not out 
of the house what is done in it; keep still about all 
in regard to which silence is expedient, then men 
will love you. Always be faithful to people, and 
beware of stealing, for it is a great sin ; and thieves 
have no part in the kingdom of God (1 Cor. 6: 10), 
nor is a thief trusted or loved by any one ; but 
wherever he goes, his hands are watched. Thus, 
my children, always content yourselves honorably 
in the fear of God, and beware of all sin and trans- 
gression ; and do not envy one another, for through 
envy Cain slew his brother, and the patriarchs sold 
their brother Joseph; for envy breaks all friendship, 
causes a man to forget all benefits, and is bent only 
upon doing harm. The envious man rejoices not 
when he sees his brother or sister, but turns his face 
the other way; nor is he grieved at his brother's 
misfortune, but is pleased when the latter meets with 
adversity. Hence James truly says : If ye have 
bitter envy and strife in your hearts, glory not, and 

lie not against the truth For where envying 

and strife is, there is confusion and every evil work. 
Jas. 3:14, 16. Therefore, my children, do not envy 
one another, nor any one else; but love one an- 
other out of a pure heart, as brothers and sisters 
ought to; not as Cain, who was of that wicked one, 
and slew his brother (1 John 3:12); but as Christ 
left an example, who gave his life for us. 

Hence you must also so love one another, not 
in word, neither in tongue, but in deed and in truth 
(1 John 3:18); that you may be brothers and sis- 
ters, not only according to the flesh, but also ac- 
cording to the faith of the Son of God ; for he says : 
by this shall all men know that ye are my disciples 
if ye have love one to another. John 13:35. Hence 
John writes: "Beloved, let us love one another: 
for love is of God: and every one that loveth is 
born of God, and knoweth God. He that loveth 
not, knoweth not God; for God is love." 1 John 
4:7, 8. Hence he would have, that children should 



love one another with true, unfeigned brotherly 
love, with a pure heart, as being born not of natural 
seed, which is corruptible, but of incorruptible seed, 
namely, by the word of God, which abideth for- 
ever. 1 Pet. 1:22, 23. 

Thus, my dear children, I pray and admonish 
you, love, and bear with, one another, and let one 
be subject to the other; the younger shall obey the 
older, that there may be no contention or discord 
among you. And you, Katelijntgen and Kopken, 
are the oldest; when you are grown up, take 
care of the other children, and help them with the 
labor of your hands, thus showing mercy to them, 
that you may be children of your Father which is 
in heaven ; for you will perhaps not have your 
mother very long, and then you are in duty bound 
to do the best for one another. 

Thus, my children, heed the instruction of your 
father, and forget it not. Obey your mother: for it 
is proper that children should obey their parents, as 
is written in Ecclesiasticus : The Lord will that the 
parents should be honored by the children 3 : 2. 
For this was the first commandment in the law, 
which had a promise: Honor thy father and mother 
that thou mayest live long on the earth. Ex. 20 : 12. 
And the greatest honor that children can show their 
parents, is, to obey them: To obey them in every- 
thing that is not contrary to the honor of God, but 
when the honor of God is poncerned, parents have 
no power to rule over them, but are themselves in 
duty bound to admonish their children, to obey the 
Lord. For they had to teach the law to their chil- 
dren, when they went to sleep, and when they rose 
up; in which law it was written, that God must be 
loved above all. Deut. 6:7. Therefore children are 
not bound to love their parents more than God, 
and godfearing parents are not to require this, but 
are to exhort their children to the same, that they 
should exercise themselves in the love of God, that 
is: keep his commandments, and be humble before 
their God (Mic. 6:8), as I hope, my children, that 
also your mother will do. Hence obey her in love, 
and be not disobedient to her; for it is written in the 
law, that he that cursed, smote or disobeyed his 
father or mother, had to die, so great a sin it is be- 
fore the Lord. Ex. 21:15, I 7- 

Therefore, my dear children, though you lose 
me, do not be froward to your mother, but obey 
her the more, for the whole care of you will now be 
committed to her. Hence, my children, never 
grieve her in your life; for in Ecclesiastus it is writ- 
ten: He that forsaketh his father is a blasphemer; 
and he that angereth his mother is cursed of God. 
3:16. Therefore, love her, and remember how 
many pains she suffered on your account, and how 
she bore you under her heart nine months, and how 
she will have to undergo much yet, to earn bread 
for you. Tob. 4:3, 4; 2 Mace. 7:27. Hence, dear 
children, when you are grown up, apply yourselves 
diligently to labor, that you may help your mother 
to gain a livelihood. And be not idle; for from 
slothfulness springs much evil, for it makes thieves 
of children, and harlots of girls, and thus they fi- 
nally come to a bad end. Therefore, my dear chil- 
dren, do not desire this, but willingly work and 



MARTYRS MIRROR. 



769 



labor with your hands that which is honorable, that 
you may have to give to him that needeth. Ephe- 
sians 4:28. And if your mother take another hus- 
band, obey him as your father, and honor him ; for 
he will have to care for you, and instruct and teach 
you as though you were his own children. There- 
fore, you, as obedient children, are to receive, and | 
not to despise, his instruction. O my dear children, 
I, Jacob, your father, have left you this as a testa- 
ment, that you may remember me the better, and 
know wherein I stood and why I died, of which you 
need not be ashamed, since it was for the name of 
Christ. For it is for the Lord's sake that I leave 
you; there is nothing under heaven so dear to me 
that for it I should be willing to leave you; but for 
the Lord's sake every thing must be forsaken, 
father and mother, wife and children, yea, one's own 
life, or we cannot be his disciples . Deut. 33:9. But 
he that for his sake forsakes all this, shall receive 
a hundredfold, and hereafter everlasting life. Mat- 
thew 19:29. Thus, my dear children, with this con- 
fidence I leave you. The Lord grant you his grace, 
that I may find you in life eternal. I now go before 
you the way which Christ Jesus and all the saints of 
God went before us: and I know that all that will 
live godly in Christ Jesus must suffer persecution. 
2 Tim. 3:12. And Paul says: Unto you it is given 
in the behalf of Christ, not only to believe on him, 
but also to suffer for his sake. Philip. 1 : 29. For 
what we suffer; we suffer not for our own sakes, but 
for the Lord's sake, because we believe in him, and 
by faith follow and obey him, which the world will 
not tolerate, for the prophet says : Truth is fallen in 
the street; truth languisheth in prison; equity can- 
not enter; he that would depart from evil, and do 
good, maketh himself a prey. Is. 59:14, 15. As 
Christ says: "If ye were of the world, the world 
would love his own ; but because ye are not of the 
world, but I have chosen you out of the world, 
therefore the world hateth you." John 15:19. 
Hence James says: The friendship of this world is 
enmity with God; if you would be the friend of the 
world, you will be the enemy of God. Jas. 4:4. For 
my dear children, if you would be the friend of the 
world, you will have to follow the world in her im- 
proprieties and false worship; hence Paul writes: 
"If I yet pleased men, I should not be the servant 
of Christ?" Gal. 1 : 10. For such love the Father 
hath bestowed upon us that we should be called his 
children : therefore the world knoweth us not, neither 
knoweth it him. 1 John 3:1. Therefore, if they 
have called the master of the house Beelzebub, it is 
no wonder that they also call them of his household 
so; for the servant cannot be above his lord, nor the 
disciple above his master. Matt. 10:25, 2 4- 

Herewith I will commend you, my dear children, 
and your mother, to the Lord, for whose sake I 
hope to leave you; who is able to care for you, and 
to keep you from all evil. The Lord grant you his 
grace, that you may grow up in the knowledge of 
God through the Holy Ghost, so that, according to 
the right judgment of God, you may be found right- 
eous for his kingdom, through Jesus Christ our | 
Lord and Savior, to whom be praise and glory for- I 
ever and ever. Amen. 



Written on the second and third days of May, 
A. D. 1569, in prison at Bruges, where I was con- 
fined for the testimony of Jesus, under the house of 
the Vrye; by me Jacob the Chandler. 

This I send my dear children, as a brief testa- 
ment; I also hope to write them my faith, which 
may serve to show them upon what faith their father 
died. 

Alle die lijden na den wille Godts, wilt hierop 

mercken, 
Die bevelen haer Zielen den getrouwen Shepper 

met goede Wercken. 
1 Pet. 4:19. 



THE FOURTH LETTER OF JACOB THE CHANDLER, 
WRITTEN TO HIS CHILDREN; BEING PROPER- 
LY A CONFESSION OF HIS FAITH. 

My chosen dear children, I hope briefly to write 
you my faith, that you may know, that I did not 
die as a deceiver or heretic, but for the true faith, 
which avails before God. 

1 . I believe and confess, that there is one true 
God, who created and made heaven and earth, and 
the sea, and all that therein is, by his eternal, Al- 
mighty and incomprehensible Word, which was 
with God in the beginning, and was God with the 
Father. Gen. 1:1; John 1:1, 2. 

2. And God on the sixth day made man after 
his image or likeness, that is, according to his nat- 
ure. But man did not remain as created, through 
the subtilty of the serpent, in whom the devil 
worked, so that he brought Adam with his whole 
seed into death, as is written. Gen. 3. 

God created man immortal, and made him ac- 
cording to the image of his own likeness; but 
through the envy of the devil death came into the 
world, and all that are of his side follow him . Wis- 
dom 23:24. As also Esdras writes: The first Adam 
having an evil heart transgressed and was overcome 
and also all them that are born of him . And he 
further says: O thou Adam, what hast thou done! 
for though it was thou that sinned, thou art not 
fallen alone, but also all we that come of thee. 
2 Esd. 7:48. 

3. Now when the man Adam with his whole seed 
had fallen into death, the merciful Father through 
grace many times promised his Son, who as a spot- 
less lamb, that had been foreordained before the 
foundation of the world, delivered us from death by 
his death and blood. Gen. 3:15; 1 Peter 1:19,20. 
And when the fullness of the time was come, he be- 
came man, and was born of the virgin Mary, as had 
been prophesied concerning him, in these words : 
"Unto us a child is born, unto us a son is given." 
Is. 9 : 6. And again : "A virgin shall conceive, and 
bear a son." 7: 14. Thus, through the power of the 
Most High he was conceived in Mary of the Holy 
Ghost, even as the angel said to her : ' ' The Holy 
Ghost shall come upon thee, and the power of the 
Highest shall overshadow thee." Luke 1:35. To 
Joseph he said ; "That which is conceived in her is 



770 



MARTYRS MIRROR. 



of the Holy Ghost : therefore also that holy thing 
which shall be born of her shall be called the Son of 
God." Matt, i ; 20. For the Word which was with 
God in the beginning became flesh, and dwelt 
among men, visibly and tangibly, so that also his 
glory was seen, a glory as of the only begotten of 
the Father, full of grace and truth. He humbled 
himself, and took upon himself the form of a serv- 
ant, became as another man, and was found in fash- 
ion as a man. Philip. 2:7, 8. And all that he saw 
and heard of his Father he taught and made known 
to us, and was obedient to his Father unto death; 
for he was innocently sentenced by Pilate, was cru- 
cified, died, and was buried, and the third day rose 
from the dead. And after his resurrection he com- 
manded his disciples to preach the Gospel to every 
creature, and to baptize believers in the name of the 
Father, the Son, and the Holy Ghost. And he as- 
cended up to heaven, and sitteth at the right hand 
of the Father, from whence he shall come again, in 
the glory of his Father, and in the clouds of heaven, 
to judge the quick and the dead. Matt. 28: 19; Luke 
24:51: Rev. 1:7. 

• 4. I further believe and confess, that there is a 
Holy Ghost, which proceeds from the Father, and 
is poured out, through Christ Jesus, upon the be- 
lieving and regenerated children, as is written in 
Tit. 3 and Eph. 1, as an earnest of the Spirit, and 
as an assurance of the mind ; by which Spirit they 
cry, Abba, Father. Rom. 8: 15. By this Spirit they 
are guided into all truth, since he is also their 
teacher. John 16:13. By the same Spirit the pro- 
phets prophesied, since God through him distributes 
the spiritual gifts to believers, for the profiting of 
all. Hence the Apostle writes : ' ' There are diver- 
sities of gifts, but the same Spirit. And there are 
differences of administrations, but the same Lord. 
And there are diversities of operations, but it is the 
same God which worketh all in all." 1 Corinthi- 
ans 12:4 — 6. These three names are one true God. 
The Father is the Creator, who created everything 
by the Son, or his Word; and by his Spirit he has 
also renewed all things, and has purified believers 
by the Son, and by the Holy Ghost; in which three 
names the Apostles were commanded to baptize be- 
lievers. For there are three that bear record in 
heaven, the Father, the Word,, and the Holy, 
Ghost : and these three are one. 1 John 5:7. 

5. I further believe and confess, that there is a 
holy Christian church, which is the communion of 
the saints, and the assembly of the believing and 
righteous, which is the temple of the living God, 
the pillar and solid ground of the truth, and the 
city of God in the Spirit. 1 Cor. 12: 13; 1 Timothy 
3:15. And in this temple the Holy Ghost, is the 
teacher, and the apostles the laborers, who first built 
this temple. 1 Cor. 3:9. As Solomon, when he 
wanted to build his temple, sent out his servants, to 
hew out the stones from a mountain ; and the stones 
having been hewed, when they were brought to the 
work, they joined them together, so that there was 
neither hammer nor axe nor any tool of iron heard 
in the house, while it was in building; so Christ sent 
out his apostles, to teach men, and to preach re- 
pentance in his name, before they were to be bap- 



tized : for they had to be regenerated with the ham- 
mer of the divine word, and by the incorruptible 
seed of God the Father, who is a mountain and rock 
forever, if they were to be a living stone in the tem- 
ple of God. 1 Kings 5:17; 6:7; Dan. 2:45. Thus 
the apostles, as wise builders, first built the temple, 
and laid the foundation. Hence Paul says, that God 
has set in the church first apostles, secondarily 
prophets, thirdly teachers. 1 Cor. 12:28. In another 
place he says: He set some, apostles; and some, 
prophets; and some, evangelists; and some pastors 
and teachers; for the perfecting of the saints for the 
work of the ministry, for the edifying of the body of 
Christ : till we all come in the unity of the faith, and 
of the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fullness 
of Christ. For as a body which has many members, 
and yet is but one body, so also, though there are 
many believers, there is nevertheless but one body, 
of which Christ is the head. For Paul writes: By 

one Spirit are we all baptized into one body 

and have been made to drink into one Spirit. 1 Co- 
rinthians 12:13. And all that are in this temple or 
city have Christ for their Lord a«d King; him they 
must obey; they must suffer him to rule over them, 
and to bear dominion with the sceptre of his king- 
dom, namely, with his Spirit and Word; for to him 
all power is given in heaven and in earth. Matthew 
28:18. The Father judgeth no man, but hath com- 
mitted all judgment unto the Son: that all men 
should honor the Son, even as though they honor 
the Father. He that honoreth not the Son honoreth 
not the Father which hath sent him. And as the 
Father hath life in himself; so hath he given to the 
Son to have life in himself. John 5: 22, 23, 26. He 
that hath the Son of God hath eternal life; and he 
that hath not the Son of God hath not life. But this 
church has forgiveness of sins through him ; for they 
believe in him, and seek their salvation in him alone, 
for there is none other name given them under 
heaven, whereby they can be saved, than by the 
name of Christ; for he is made unto them, of God, 
wisdom, and righteousness, and sanctification, and 
redemption. Acts 4: 12; 1 Cor. 1:30. And he gave 
himself for them, that he might redeem them from 
all iniquity, and purify unto himself a peculiar peo- 
ple, zealous of good works. Tit. 2: 14. These have 
one Lord, one faith, one baptism, one God for their 
Father, and one Holy Spirit, upon whom and 
through whom the temple is built and founded. 
Eph. 4:5, 6. 

6. I further believe and confess a Christian bap- 
tism, according to the import of the word of God, 
as Christ commanded his apostles, saying : Go and 
teach all nations, baptizing them in the name of the 
Father, and of the Son, and of the Holy Ghost: 
teaching them to observe all things whatsoever I 
have commanded you. Matt. 28:19, 20. And Mark 
16:15, l6: Go ye into all the world, and preach the 
gospel to every creature. He that believeth and is 
baptized shall be saved; but he that believeth not 
shall be damned. Thus the apostles did according 
to the command of their Lord; for on the day of 
Pentecost Peter opened his mouth, and taught the 
people of Jerusalem, and reproved them of their 



MARTYRS MIRROR. 



771 



sins, so that they said : Men and brethren, what 
shall we do? Then Peter said unto them, Repent, 
and be baptized every one of you in the name of 
Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Ghost. For the promise 
is unto you, and to your children, and to all that are 
afar off, even as many as the Lord our God shall 
call. Acts 2 : 37 — 39. 

Hereby the apostle proves, that the gift of the 
Holy Ghost should be given not only to the Jews 
and their children, but also to the Gentiles, who 
were far from the kingdom of God, but whom God 
should also call to it, as the prophet Joel had fore- 
told, that God in the latter days should pour out his 
Spirit upon all flesh. Joel 2 : 28. Hence God poured 
out the Holy Spirit upon the Gentile Cornelius and 
his household (Acts 10:44), m order to convince 
Peter and his [other] apostles, that he had given 
power to all men by faith, to become children of 
God; for with such he would establish his covenant. 
Hence Peter commanded; that they should be bap- 
tized in the name of the Lord; for they had been 
baptized by Christ with the Holy Ghost and with 
fire; by which Holy Ghost he purged their hearts 
from dead works, to serve the living God. Hence 
Peter said to those of Jerusalem : Repent and be 
baptized every one of you in the name of Jesus 
Christ for the remission of sins. Not as though sin 
could be forgiven through baptism, as may be seen 
in the case of Simon the sorcerer, who had also been 
baptized by Philip, but Peter said that he should 
have neither part nor lot in this matter. Acts 8:21. 
But they are cleansed from sin through faith in 
Christ Jesus, in whose name they receive baptism; 
hence baptism is a sign by which something better 
is signified; therefore it must be received upon or 
through faith, for Peter says : ' ' The like figure 
whereunto even baptism doth also now save us, 
(not the putting away of the filth of the flesh, but 
the answer of a good conscience toward God,) by 
the resurrection of Jesus Christ : who is gone into 
heaven, and is on the right hand of God." 1 Peter 
3:21,22. Therefore Philip, according to the com- 
mand of Christ, first taught those of Samaria, be- 
fore they received baptism. Also many Corinthians 
that heard it, believed and were baptized. Thus 
baptism must be received upon faith, for the bury- 
ing of sin (Rom. 6:4), for a washing of regenera- 
tion (Tit. 3:5), for a covenant of the Christian life, 
for a putting on of the body of Christ, for an ingraft- 
ing into the true olive tree and vine Christ, for an 
entrance into the spiritual ark of Noah (1 Peter 
3:20), of which Christ is the true householder, as is 
written concerning him : behold I and the chil- 
dren which God hath given me. Heb. 2:13. And 
Isaiah calls him, The mighty God, The everlasting 
Father, The Prince of Peace. Is. 9:6. Thus they 
are baptized by Christ inwardly with the Holy 
Ghost and with fire, outwardly with water, as the 
eunuch said : "Here is water; what doth hinder me 
to be baptized? And Philip said, If thou believest 
with all thine heart, thou mayest. And he answered 
and said, I believe that Jesus Christ is the Son of 
God." Acts 8:36, 37. 



Thus the true Christian baptism must be received 
according to'the command of Christ, and the prac- 
tice of the Apostles, in the name of the Father, and 
of the Son, and of the Holy Ghost, for the burying 
of sin, to walk with Christ in newness of life, and 
that we henceforth should serve sin no more. 

7. I further confess a true Supper, or breaking of 
bread, which Christ himself instituted, and observed 
with his apostles, with bread and wine. The same 
night in which he was betrayed, he took bread, gave 
thanks, brake it, and said, "Take, eat; this is my 
body, which is broken for you : this do in remem- 
'brance of me. After the same manner also he took 
the cup, when he had supped, saying, This cup is 
the new testament in my blood : This do ye, as oft 
as ye drink it, in remembrance of me." 1 Corinthi- 
ans t 1 : 23 — 25. From this no one is to understand, 
that the bread was the body itself of Christ, because 
he calls it his body; else we must also understand, 
that the cup is his testament, since he calls the cup 
his testament. But now they are only memorials, 
by which his death and the testament (which is 
sprinkled with his blood, are to be remembered; for 
where a testament is, there must also of necessity 

be the death of the testator otherwise it is 

of no strength at all while the testator liveth. He- 
brews 9:16, 17. Hence Christ confirmed with his 
death his testament which he made with the house 
of Israel; and suffered his blood to be shed for many 
for the remission of sins. Matt. 26:28. And for such 
a remembrance the bread is broken, and the wine 
drunk, in the church, as Christ said: This do in 
rememberance of me. For as the bread is broken 
in the church, so also was the body of Christ 
broken on the tree of the cross; and as no one is 
fed by this bread, but those who eat of it, so also 
no one is fed, according to the soul, by Christ, who 
is the bread of life, except those that believe in him. 
Therefore Judas could not receive Christ, though he 
ate of the bread; for no one has a right to the break- 
ing of bread, except those who by faith have become 
partakers of Christ, and one bread with him ; and no 
one has a right to drink out of the cup, save he that 
is become a child of the new testatment (which is 
sprinkled with the blood of Christ, 1 Peter 1 : 2), 
and he must have the law of the Lord written in his 
heart, and the Lord must have become his God, so 
that he will remember his sins no more. Jeremiah 
31:33, 34. For if we are to use a memorial, we 
must have that which is to be remembered by it. 
Hence the apostle says : Let every one examine 
himself, and so let him eat of that bread, and 
drink of that cup. For he that eateth and 
drinketh unworthily, eateth and drinketh judg- 
ment to himself, not discerning the Lord's body" 
(1 Cor. 11:28, 29); for we must discern for whom 
the Lord gave his body. Hence, Christians, or 
those that would be called so, must examine them- 
selves, whether they also have a right to the bread, 
for it represents much to them, since it becomes to 
them as a mirror. For it is one bread baked of 
many grains, which must be alike among one an- 
other, because they are ground, made into a dough 
with water, and baked with fire into one bread, so 
that it cannot be distinguished which was the small- 



772 



MARTYRS MIRROR. 



est or the largest grain. Thus must we also be 
broken in heart, by the hammer of the divine word 
(Jer. 23:29), being united together through the 
communion of the Holy Ghost; and through fervent 
love be in union and peace with one another, and do 
nothing through strife or vain glory, but each es- 
teem other better than themselves. Philip. 2:3. 
They that have thus become one bread with Christ 
have a right to the breaking of bread, and may re- 
ceive it in remembrance of him, for, for such a peo- 
ple he gave his body; they may drink out of the 
cup, for they are cleansed by his blood, and have 
by faith obtained that which is signified by the 
wine. 1 Peter 1:19. Hence Paul writes: "The 
cup of blessing' which we bless, is it not the 
communion of the blood of Christ? The bread 
which we break, is it not the communion of 
the body of Christ ? For we being many are one 
bread, and one body: for we are all partakers of 
that one bread. Behold Israel after the flesh : are 
not they which eat of the sacrifices partakers of the 
altar?" 1 Cor. 10: 16 — 18. For as Aaron and his 
children ate the sacrifice, and no strangers might 
eat thereof, so no one has a right to the breaking of 
bread and the drinking of the cup, save only the 
true, regenerated children of God, who are inwardly 
baptized by Christ with the Holy Ghost and with 
fire, and outwardly with water, upon their faith, and 
are thus, become one bread and body with Christ. 
And as the children of Israel had to eat the paschal 
lamb with unleavened bread, so also the Supper of 
the Lord must be observed by an unleavened peo- 
ple, who have purged out the old leaven, and are 
become a new lump ; or they observe it to their 
condemnation. 1 Cor. 5:7. 

Thus the bread is not his body, though Christ so 
calls it; but it is a memorial of his body, which he 
has given for us. For Christ said to his disciples: 
He that receiveth you receiveth me. Matt. 10:40. 
And he also says: Whosoever shall receive such a 
child in my name receiveth me. Luke 9:48. These 
words must not be so understood, that they receive 
Christ bodily ; but they that received such a child or 
his disciples, did virtually as much as though they 
had received Christ; for they were his messengers, 
and they received them in his name. Paul also says 
that the Israelites drank of that spiritual Rock that 
followed them, which Rock was Christ (1 Cor. 10:4); 
though Moses with his rod did not smite Christ, but 
a stone, which signified Christ (Ex. 17:6). For as 
through the smiting with Moses' rod water ran out 
of the stone, so that the Israelites drank; so God 
the Father by his power caused the water of eternal 
life to flow, to give drink to the spiritual Israelites; 
hence he says: which Rock was Christ. They also, 
he says, did eat the same spiritual meat; though 
they yet ate only the figurative heavenly bread in 
the wilderness; but God gave us the true bread from 
heaven (John 6:50), which is Christ, of which the 
bread which the Israelites ate was a figure. There- 
fore Paul writes: They did all eat the same spiritual 
meat. 1 Cor. 10:3. Christ and his apostles were 
wont to call the signs and figures as though they 
were the substance, as in the case of the two wives 
(Gal, 4:24): Which things are an allegory; for 



these are the two covenants; though the wives were 
not the covenants, but they signify the covenants. 

So one is also not to understand, that the bread 
is the body of Christ; else the cup must also be the 
testament, and the wine his blood, which is not so, 
but they are only symbols by which his body, and 
his blood, which was shed on the tree of the cross, 
are to be remembered. Hence Christ says: This do 
in remembrance of me. 

8. I further also confess a Christian excommuni- 
cation, or exclusion from the church, which Christ 
and his apostles themselves ordained and instituted, 
and this in a twofold manner. In the first place, 
Christ said to Peter and his other apostles : Whatso- 
ever ye shall bind on earth shall be bound in heaven; 
and whatsoever ye shall loose on earth shall be 
loosed in heaven. Matt. 18:18. For he previously 
says: I will give unto thee the keys of the kingdom 
of heaven. 16:19. And he also says to his disci- 
ples: "Peace be unto you: as my Father hath sent 
me, even so send I you. [And when he had said 
this,] he breathed on them, and said unto them, 
Receive ye the Holy Ghost: whosesoever sins ye 
remit, they are remitted unto them; and whose- 
soever sins ye retain, they are retained. John 
20:21 — 23. From this no one is to understand, 
that Christ gave the apostles such power that they 
might govern the kingdom according to their will. 
God forbid; but he appointed unto them the king- 
dom, as it had been appointed to him by his Fa- 
ther; that they should govern it according to his 
will. Hence he made them vicegerents, because he 
could not remain with them. As the King of Spain, 
when he wished to travel out of his dominion, he 
appointed vicegerents in his place, that they should 
govern the people according to his will; however, 
he does not make them lords over it, but he com- 
mits to them his laws, decrees and mandates. 
Hence, whatever they have bound or loosed here in 
this country, that is, what they have judged, must 
stand before the King, as far as they have judged 
according to his laws and customs; or he would 
not be a true king. Thus Christ also gave his apos- 
tles a rule, after which they were to govern them- 
selves; and he, moreover, gave them his Spirit, in 
order that they might fully expound it to the church. 
Hence Christ said to them : ' ' And if thy hand offend 
thee, cut it off: it is better for thee to enter into life 
maimed, than having two hands to go into hell, into 
the fire that never shall be quenched." The same 
he also says with regard to the feet and the eyes. 
Mark 9:43. Now as among them of Corinth there 
was such an offensive member, who had his father's 
wife, Paul determined with his spirit and with the 
power of Christ, when they were gathered together, 
to deliver him to Satan, for the destruction of the 
flesh, that the spirit might be saved. 1 Cor. 5:1. 
Hence, that which Paul bound on earth was bound 
in heaven, for he did it with the power of Christ; 
for this was the power which they had received, to 
cut off such offensive members, and to purge out 
that old leaven, that they might be a new lump. 
Hence he writes to the Thessalonians: "Now we 
command you, brethren, in the name of our Lord 
Jesus Christ, that ye withdraw yourselves from every 



MARTYRS MIRROR. 



773 



brother that walketh disorderly, and not after the 
tradition which he received of us." 2 Thess. 3:6. 
For the dead may not remain among the living, lest 
their offensive smell be imparted to them, and they 
also become unclean; hence one is to withdraw him- 
self from all unclean brethren and sisters. The apos- 
tle also writes: "A man that is a heretic, after the 
first and second admonition, reject; knowing that 
he that is such is subverted, and sinneth, being con- 
demned of himself." Tit. 3:10,11; Rom. 16:17. 
Such are to be avoided— for they cause contention 
and offenses — that the church may not be corrupted 
by their false doctrine. Hence we are to have noth- 
ing to do with those who are excommunicated from 
the church (1 Cor. 5:11), that we may not defile 
ourselves with them; in the second place, that they 
may be ashamed, and repent (2 Thess. 3: 14), for it 
is a punishment for amendment, and not for de- 
struction. Not as Israel's excommunication which 
was done by death (Deut. 13:5); but we are to 
withdraw ourselves from all [such] brethren or sis- 
ters without regard of person; for as Moses with his 
severe, deadly excommunication did not make a 
distinction of persons, so Christ makes no distinc- 
tion with his excommunication, which tends to 
amendment. Hence the apostle writes: "I have 
written unto you not to keep company, if any man 
that is called a brother be a fornicator, or covetous, 
or an idolater, or a railer, or a drunkard, or an ex- 
tortioner; with such a one no not to eat. 1 Cor. 5:11. 
In the second place it is written, Matt. 18, where 
he [Christ] gives them the keys. If thy brother shall 
trespass against thee (here he does not speak of 
offensive members, whom he would have cut off, as 
is written in the same chapter; for he says:) go and 
tell him his fault between thee and him alone; if he 
shall hear thee, thou hast gained thy brother (that 
is, if he confesses his guilt, you are to forgive him, 
for it is not a deadly matter for which God has ex- 
communicated him; hence you are to forgive him, 
even as God daily forgives you through Christ. 
Eph. 4:32.) But if he will not hear thee, then take 
with thee one or two more, that in the mouth of two 
or three witnesses every word may be established. 
And if he shall neglect to hear them, tell it unto 
the church: but if he neglect to hear the church, let 
him be unto thee as a heathen man and a publican 
(which heathen and publicans were excluded from 
the covenant of the Lord). Lev. 19: 17; Deut. 17:6. 
From this we may perceive, that this is spoken of 
sins that may be adjusted between brother and 
brother, and concerning which the apostles had re- 
ceived no binding keys, except after the third 
admonition, and then he is not punished for the sin, 
though the sin is the cause, but for his disobedience. 
Then said Peter: Lord, how oft shall my brother sin 
against me, arid I forgive him? till seven times? 
Christ said: I Say not unto thee, Until seven times: 
but, Until seventy times seven; that is, as often as 
brethren sin against one another, they are to forgive 
one another, whether the sin consist in words or in 
works upon which excommunication is not pro- 
nounced by the Scriptures. For this is the key 
with which every thing must be locked and un- 
locked, bound and loosed, or it will not stand in 



heaven. O my dear brethren, take good heed, that 
it be always used rightly, and it shall redound much 
to your peace. 

9. Lastly I believe in and confess a resurrection of 
the dead, both of the just and of the unjust. For as 
by one man death came upon all men, so also by 
one man the resurrection of the dead comes upon all 
men. Rom. 5: 12.- As in Adam we all die, even so 
in Christ we all are made alive (1 Cor. 15:21); every 
one in his order, for many that sleep in the dust of 
the earth shall wake, some to everlasting life, and 
some to shame and everlasting contempt. Dan 12: 2. 
For the dead that are in the grave shall hear the 
voice of Christ, and shall come forth; they that have 
done good, unto the resurrection of life; and they 
that have done evil, unto the resurrection of dam- 
nation. John 5:28, 29. For their faces shall be 
blacker than darkness, and they shall be greatly 
terrified and sigh for anguish of spirit; for they shall 
all be placed before the judgment seat of Christ, and 
shall there receive according to that they have done. 
2 Cor. 5: 10; Jer. 17:10. Then they shall say to 
the mountains: Come and cover us, that we see not 
the face of him that sitteth on the throne. Hosea 
10:8: Rev. 6:16 Then they shall begin to creep 
into the holes of bats, and to hide themselves in the 
clefts of the rocks from the terrible majesty of the 
Lord. Is. 2:20, 2i. But it will not be possible; for 
he shall come in the clouds, and every eye shall see 
him, and they shall then know whom they have 
pierced. Matt. 24:30; Zech. 12: 10; Rev. 1:7. And 
they shall see the righteous stand in great boldness, 
and shall say: These are they whom we sometimes 
had in derision : we fools accounted their life mad- 
ness: How are they now numbered among the 
children of God, and their lot is among the saints ! 
Wisdom 5:3. Then shall they fear that terrible 
sentence; then Christ shall say: "Depart ye cursed, 
into everlasting fire, prepared for the devil and his 
angels." Matt. 25:41. But the righteous shall 
shine above the stars, yea, as the sun, in the throne 
of their Father, and shall be clothed in white rai- 
ment, and fed with the hidden heavenly bread, and 
eat of the tree of life, which is in the midst of the 
paradise of God. Then they shall hunger no more, 
neither thirst any more; for the Lamb shall lead 
them unto the fountain of living water; and then 
they shall inherit all things, for they have overcome. 
Dan. 12:3; Matt. 13:43; Rev. 2:7; Is. 49:10; Rev- 
lation 7: 17. 

Behold, how glorious they shall be that are ac- 
counted worthy for the resurrection of the just; for 
this corruptible shall put on incorruption, and this 
mortal immortality. Now it is sown in corruption, 
it is raised in incorruption: it is sown in dishonor, 
it is raised in glory: it is sown in weakness, it is 
raised in power: it is sown a natural body, it is raised 
a spiritual body, t Cor. 15:53, 42 — 44. And Isaiah 
says: But, Lord, thy dead shall live, and arise with 
their bodies. Is. 26: 19,* Job says: I know, that my 
Redeemer liveth, who shall hereafter raise me up 
from the earth. This my skin shall encompass me, 
and in my flesh'shall I see God; mine eyesishall be- 



ee German 'version. 



774= 



MARTYRS MIRROR. 



hold him and not another.* Job 19:25. Then shall 
the mortal clothing be put off, and the immortal put 
on; then shall they have palms in their hands, and 
a crown on their heads, and shall live forever; then 
shall they sit with Christ on twelve thrones, and 
judge the twelve tribes of Israel; then shall they 
stand in great boldness before the face of them that 
afflicted them; then shall the bride have her bride- 
groom, Jesus Christ; then shall she hear his beloved 
voice: Come, ye blessed, inherit the kingdom of my 
Father, prepared for you from the foundation of the 
world. 2 Esd. 2:45; Matt. 19:28; Wis. 5:1; Mat- 
thew 25:34. Thus I confess a resurrection of the 
flesh, a righteous judgment, and an eternal life. 
Amen. 

See, my dear children, here I have briefly set 
forth to you in writing my faith, that you may 
know, in what faith your father died; and I hope 
that it may serve for your instruction, and that you 
may be induced the more to follow the same; the 
Lord grant you his grace, that this may be accom- 
plished. 

Herewith I will commend my dear wife and chil- 
dren to the Lord; may he help and bless you by 
his Spirit, that you may all grow up in wisdom 
holiness and righteousness: this I wish you with 
all my heart. When we are to die, I do not know. 

Finished in the year 1569, in May, in my prison, 
at Bruges, by me, Jacob de roore, or the chan- 
dler. 

Alle die lijden na den wille Godts, wilt hierop 

mercken, 
Die bevelen haer Zielen den getrouwen Shepper 

met goede Wercken. 
1 Pet. 4:19 



ANOTHER LETTER OF JACOB THE CHANDLER, 
WRITTEN IN PRISON AND SENT TO POUWEL 
VAN MEENEN, ONE OF HIS FELLOW-MINIS- 
TERS IN THE GOSPEL OF CHRIST, IN AN- 
SWER TO A LETTER WHICH HE HAD 
RECEIVED FROM HIM. 

The eternal, incomprehensible God, who is alone 
wise, grant you his grace, mercy, and peace, 
through our Lord Jesus Christ, and fill you with 
all wisdom, knowledge and understanding, through 
the Holy Ghost, that you may walk worthily before 
God, to do his will, to the praise of his holy name, 
to the edification of his church, and to the salvation 
of your soul ; this I wish, my much beloved and 
very dear brother Pouwel, as a friendly greeting 
and for a parting farewell. 

After alLproper greetings, I. inform you, my dear 
brother, that I understood from: your letter, that 
you request of me, that I should; write to you, for 
a remembrance, concerning all the articles of faith; 
which I would willingly do for your sake, but I do 
not think that I shall have the time. In the second 
place, I understood, that after the writing of the 

*_See preceding note. 



first letter you saw the articles of faith which I 
briefly wrote to my children. 

In the third place, I understand from the little 
note which you wrote subsequently, that you par- 
ticularly desire to know my views as to what is to 
be done with persons who will not avoid those 
whom the church has excommunicated according 
to the Scriptures, and are not willing to confess to 
guilt in the matter. I am greatly astonished that 
this spirit also manifests itself ; but I fear that he is- 
different in his nature from what he pretends to be; 
for the avoidance is very much in the way of Satan, 
yet the apostle teaches that it is a good means to 
make the excommunicated ashamed, that is, to 
bring him to humility or repentance. 2 Thess. 3:14. 
But now I hear that the defect in regard to this 
avoiding lies chiefly, not with those that are 
avoided, but with those that should avoid. From 
this it is quite evident, that the reason why they 
will not avoid, lies with them, and not with those 
that are avoided, which also appears so to me, 
since I have noticed and feared that there was a 
covetous, self-seeking spirit with many, so that the 
mind was far more exercised in temporal business, 
traffic, and the like, than in godliness ; yea, that 
they sought more to lay up treasures on earth, 
than in heaven. And this avoidance is often greatly 
in the way of this spirit, for it inconveniences him 
sometimes in his business ; hence one begins to 
consider, whether this cannot be set aside, and this 
with Scripture ; for this spirit is of such a nature, 
that he does not like to make himself known ; but 
he seeks to cover himself with the cloak of right- 
eousness. He is also not reproved much in the 
church, or if he is to be reproved, he must be called 
by another name; for he is sometimes reproved as 
a heretic, sometimes as a juggler, sometimes as an 
idolater. And this is the reason, that he can con- 
ceal himself so well, but yet manifests his nature in 
this wise; for wherever he goes he does not go to 
be idle. Hence the apostle writes : " The love of 
money is the root of all evil." 1 Tim. 6 : 10. 

The apostle further writes : " Now we command 
you, brethren, in the name of our Lord Jesus Christ, 
that ye withdraw yourselves from every brother that 
walketh disorderly, and not after the tradition which 
he received from us." 2 Thess. 3 : 6. And he further 
writes: "If any man obey not our word, signify 
that man by an epistle, and have no company with 
him, that he may be ashamed. Yet count him not 
as an enemy, but admonish him as a brother." 
2 Thess. 3 : 14, 15. With this the apostle indicates, 
that the church is as much bound, to have nothing 
to do with the disobedient, as she is bound to with- 
draw herself from such as walk disorderly, even 
though the word withdraw might be understood 
Only with reference to excommunication ; for as the 
chur.ch must withdraw herself, lest she should be: 
leavened or denied by such persons, so she must 
have nothing to do with them, that they may be 
ashamed. Again, the church defiles herself, when 
she does not avoid, since this is commanded and 
taught her by the apostle, for he taught this, that it 
should be done, as may be perceived in his epistle 
to the Corinthians ; for he writes : "I wrote unto 



MARTYRS MIRROR. 



775 



you in an epistle not to company with fornicators." 
i Cor. 5 : 9. From this it seems that he had written 
them before that time ; but as they did not observe 
it, he explained it to them more fully, for he says ; 
Yet not altogether with the fornicators of this world, 
or with the covetous, or extortioners, or with idol- 
aters ; for then must ye needs go out of the world. 
But I have written unto you, not to keep company 
with these. See, he says again : I have written 
unto you. 

From this it can well be seen, that he repeats it, 
in order that they should observe it better, than 
they had done before; for they did also not observe 
excommunication, because they could not avoid ; 
for where no excommunication is, there is also no 
avoidance, for avoidance springs from excommuni- 
cation. Hence he reproved them as being puffed 
up, and that they did not mourn that such heinous 
deeds were committed among them ; and deter- 
mined concerning him that had done this deed, 
in the name of the Lord Jesus Christ, when they 
were gathered together, with his spirit, and with 
the power of our Lord Jesus Christ, to deliver him 
unto Satan for the destruction of the flesh, that the 
spirit might be saved in the day of our Lord Jesus. 
Hence it is evident from this, that for whatever ex- 
communication is good, avoidance is also good, 
and that they serve the same purpose. For the 
apostle says, that he delivered him to Satan for the 
destruction of the flesh, that is, for the mortification 
of the flesh ; and concerning avoidance he says : 
And have no company with him, that he may be 
ashamed. Mark, for what this shame serves ; for 
it serves a woman to wash herself when she is told 
that she is begrimed; a man, also, that is disrobed, 
does not want to be seen in his nakedness, for he 
is ashamed ; hence, when some one comes that 
would see him, he immediately puts on his clothes, 
that he should not be seen in his nakedness. As 
Adam, when he knew that he was naked, he forth- 
with sought to cover himself, for he was ashamed; 
and he made an apron of fig leaves, to cover his 
shame. Now we must, according to the words oi 
the apostle, avoid the excommunicated, that they 
may become ashamed; for if we withdraw ourselves 
from them, and avoid them, they have cause to 
consider why this is done, and through this con- 
sidering to know their nakedness ; and become 
ashamed before the Lord their God, against whom 
they have sinned, and are thus smitten in their con- 
science, so that in this condition they dare not ap- 
pear before the Lord, and hence seek a means to 
cover their nakedness, but not with fig leaves, as 
did Adam, but with the skin of the Lamb Christ 
Jesus, who must be received through faith with a 
broken and contrite heart. As Adam, when he 
humbled himself, God put a coat of skins on him, 
to cover his nakedness. Thus, dear brother, ex- 
communication and avoidance have the same pur- 
pose, and they are not contrary to each other ; 
hence the apostle says: Yet count him not as an 
enemy, but admonish him as a brother. Admo- 
nition is not contrary to avoidance, for admonition 
serves to amendment, even as avoidance and ex- 
communication serve to it. Hence the apostle does 



not prohibit it, but teaches that they are to be ad- 
monished as brethren; for all that is not contrary 
to them, namely, excommunication and avoidance, 
they do not prohibit; but where excommunication 
is, there must also be avoidance, for it proceeds 
from excommunication. Hence, when he wrote to 
the Corinthians, how they should deliver the forni- 
cator to Satan, and purge out the old leaven, he 
also wrote to them : ' ' But now I have written unto 
you not to keep company, if any man that is called 
a brother, be a fornicator, or covetous, or an idola- 
ter, or a railer, or a drunkard, or an extortioner; 
with such a one no not to eat. For what have I 
to do to judge them also that are without?" Mark, 
he says, judge; yet he had not written anything 
from which they might have understood, that the 
world should be excommunicated; but he had writ- 
ten that they should have no company with forni- 
cators, and in order that they should not understand 
it with reference to the fornicators of the world, 
that one should have no company with them, he 
says: Yet not altogether with the fornicators of this 
world, or with the covetous; for then must ye needs 
go out of the world. For what have I to do to judge 
them also that are without? See, he calls it judging, 
that, as he said, one should have no company with 
them; although avoidance is not excommunication 
or the judgment itself, but it confirms the judgment; 
for when I say: You must have nothing to do with 
that man, I thereby declare that he is excommuni- 
cated, and all that avoid him show that he is judged. 
Hence he says: "Do not ye judge them that are 
within? But them that are without God judgeth. 
Therefore put away from among yourselves that 
wicked person." 

From this we can well perceive, that avoidance 
is as well founded in the Scriptures as excommuni- 
cation; hence those who now reject avoidance, re- 
ject the Scriptures, since it is founded in the Script- 
ures. Therefore, they that will not avoid, sin, not 
against men, but against the Lord; hence the church 
may not tolerate such, who so sin against the Lord, 
and will not confess to guilt; for they are servants 
of the Lord, to punish all disobedience. 

Now we perceive, in the first place from the 
words of Christ (Matt. 18: 15), that if any one sins 
against his neighbor, by any transgression, he must 
be reconciled to his neighbor, or he cannot, after 
sufficient admonition, remain a brother, but he must 
be regarded as a heathen man or publican, who 
was excluded from the covenant of the Lord, and 
with whom the Jews would have no fellowship. John 
4 : 9. And since they must be regarded as persons 
that are excluded from the covenant of the Lord, 
because they have only through weakness sinned 
against their neighbor, and will not confess to guilt; 
how much more shall they be regarded so whosin 
against the Lord, and transgress his doctrine — which 
is frequently done through heedlessness, or self-in- 
terest, or for the sake of friends or relatives — and 
yet will not become reconciled to the Lord? 

In the second place Moses writes, that if any one 
touched a dead body, and would not wash himself 
the third and the seventh day, he was to be cut off. 
Yet the dead had to be touched, for they must be 



776 



MARTYRS MIRROR. 



buried; and yet, if they would not wash themselves, 
they had to be cut off; and the priest might not 
defile himself with any dead person ; he was not 
allowed to go to any dead, for he had the anointing 
oil on his head. Num. 19 : 11 ; Lev. 21:1; 8:12; 
Ex. 1 g : 10. Hence, if they in Israel had to be so 
punished, who would not wash themselves with 
water, from a pollution which was caused by neces- 
sity, how shall they now be tolerated in the church, 
who without necessity, yea, often for the sake of 
gain, or through the prompting of flesh and blood, 
defile themselves with these dead, after they have 
been separated from the church, and yet will not 
wash themselves, or bear or confess their guilt? 
These people may not thus be tolerated, according 
to the view which I have from the Scriptures: and 
if they are allowed to go unreproved, it must be 
declared as a liberty, and then perhaps to-morrow 
already another will arise and demand the abolish- 
ment of excommunication, and will prove to you, 
that you have just as much power to maintain 
avoidance, as you have to maintain excommuni- 
cation; and then you will be beaten with your own 
staff, and thus the hedge will be completely broken 
down, and the wild boars will run into the vineyard 
of the Lord, and root it up. Ps. 80: 13: Is. 5 : 5. 
O dear brother, take heed; blow the trumpet on 
Mount Zion; let Israel hear the word of the Lord; 
reprove, rebuke, exhort with all long-suffering. Joel 
2:1; 2 Tim. 4 : 2. 

With the simple that are led astray in under- 
standing, deal in a fatherly, long-suffering manner, 
if God may haply yet enlighten them by his Spirit. 
Bind up the wounded; seek the erring; break not 
the bruised reed, nor quench the smoking flax. 
Is. 61:1; Luke 10:34; I 5 : 4! I s - 4 2: 3- Always take 
heed unto yourselves, and to the flock, over which 
the Holy Ghost hath made you overseers, to feed 
the church of God, which he hath purchased with 
his own blood. Acts 20:28. Hence feed the flock of 
Christ not by constraint, but willingly (1 Pet. 5:2), 
and remember that the apostle says: "Woe is unto 
me, if I preach not the Gospel! For if I do this 
thing willingly, I have a reward; but if against my 
will, a dispensation of the Gospel is committed unto 
me. 1 Cor. 9:16, 17. Hence he also says: "Though 
we might have used authority, as the apostles of 
Christ, we were gentle among you, even as a nurse 
cherisheth her children; so being affectionately de- 
sirous of you, we were willing to have imparted 
unto you, not the gospel of God only, but also our 
own souls, because ye were dear unto us. 1 Thes- 
salonians 2:6 — 8. And he said, that as a father ad- 
monishes his children, so he had exhorted, com- 
forted, and charged them, that they should walk 
worthy of God. vs. n, 12; Philip. 1:27; Col. 1:10. 

Thus, my dear brother, take heed to your sheep, 
and tend to your flock with a ready mind, and, 
when the chief Shepherd shall appear ye shall re- 
ceive a crown of glory that fadeth not away. 1 Peter 
5:4; Jas. 1:12. Thus, my dear brother, be watch- 
ful, and do the work of a true preacher; make full 
proof of thy ministry (2 Tim. 4:5) and say like the 
prophet: "For Zion's sake will I not hold my peace 
and for Jerusalem's sake I will not rest, until the 



righteousness thereof go forth as brightness, and the 
salvation thereof as a lamp that burneth." Is. 62:1. 
Be on your guard, and watch over their souls, as 
one that must give an account thereof. Heb. 13:17. 
If you see the sword coming, blow the trumpet, and 
warn the people in the name of the Lord, that the 
drowsy may awake, and the feeble knees make 
straight paths, and the hands which hang down be 
lifted up, and you be free of their blood. Hebrews 
13: 17; Ezek. 33: 3; Heb. 12:12, 13; Ezek. 3:19, 21. 
To this end may the Lord grant you his grace, and 
strengthen you by his Spirit, that you may receive 
the end of your faith, even the salvation of your 
soul. Amen. 

I pray you, dear brother, receive my brief exhor- 
tation in good part, for it has been written out of 
love; and here you have my simple views with re- 
gard to avoidance, and briefly what is to be done 
with those who do not avoid, and will not confess to 
guilt. I should have written more fully concerning 
it, but there was no good opportunity. Herewith I 
will commend my dear and much beloved brother, 
whom I love with all my heart, and his dear wife, 
to the Lord and to the word of his grace. Pray the 
Lord for us. I thank you heartily for what you 
sent me; thank Peter very much in my name, this 
I ask of you. Written on the 17th and 18th of May 
by me, Jacob de Roore. 

I wish that you would send a copy of this letter 
to one of the ministers at Armentiers, or to my wife 
for this is my desire. Dear brother Pouwel, if you 
desire anything further, and I have the time, I am 
at your service, though there is little to be obtained 
from me. Greet your ministers very much in my 
name, and all them that fear and love God, where 
it is convenient. 
Alle die lijdeti na den wille Godts, wilt hierop 

mercken, 
Die bevelen haer Zielen den getrouwen Schepper 
met goede Wercken . 
1 Pet. 4: 19 



ANOTHER LETTER OF JACOB THE CHANDLER, 
WRITTEN IN PRISON. 

I, Jacob, imprisoned for the Lord's sake, wish my 
dear brother much grace, mercy and peace, from 
God our Father, and the Lord Jesus Christ, and 
that he would strengthen and enlighten you by his 
Spirit, according to his pleasure, to the revelation 
of his knowledge, that you may do his will, so that 
you, according to the true judgment of God, may 
be found worthy for his kingdom, through Jesus 
Christ, to whom be praise forever and ever. Amen. 
Eph. 3: 1; 2 Tim. 1:8; Eph. 3: 16; Rom. 16:27. 

Very dear and in God beloved brother, as I have 
remembered by writing many of the godfearing, I 
can finally not forget to write a little to you in token 
of the good fellowship which we had together for a 
time, in Christ Jesus, through faith, but which must 
now for the Lord's sake be broken and severed. 
For, as a wife must, for the husband's sake, leave all 
good acquaintance and fellowship which she has be- 



MARTYRS MIRROR. 



777 



sides her husband, and go with him where he 
pleases, so we must also for the Lord's sake, forsake 
all good acquaintance and fellowship which we aside 
from the Lord have with any person and this 
through faith in and love to Christ Jesus; for we 
have not seen him with our bodily eyes (i Pet. 1:8); 
hence it is evident that it must be done by faith . 
For if we love a thing because we see it, it is not 
done by faith, for this love results from sight, but if 
we love a thing for what we hear of it, love arises 
through faith in what we hear of it. As Rebecca, 
though she did not know Isaac, and, as may be per- 
ceived from the Scriptures, had never seen him, yet 
she, through the words of Abraham's servant, so 
loved him that for his sake she left all that she had 
in Syria and went to meet Isaac. So we must also 
for the Lord's sake, through faith, and not through 
sight, forsake every thing that we have in this 
world, not only in spirit, as may have been done by 
us for a time, and which is the smallest part; but 
now everything must be forsaken indeed by me, un- 
worthy one, in the hope of meeting him in the air, 
and being ever with the Lord, i Thess. 4:17. 

Hence Peter writes: "At the appearing of Jesus 
Christ; whom having not seen, ye love; in whom, 
though now ye see him not, yet believing, ye rejoice 
with joy unspeakable and full of glory; receiving 
the end of your faith, even the salvation of your 
souls." 1 Pet. 1:7 — 9. Behold, dear brethren, then 
we shall walk no more by faith, being absent from 
the Lord, but by sight; then shall the pilgrimage 
be over, then hope shall cease, then shall we receive 
what we now hope for, namely, we shall inherit all 
things, for the marriage shall then be at an end, for 
the bridegroom shall come for his bride, which is 
his church. Then shall the vision which John writes 
be complete: "And I saw a new heaven and a new 
earth ; for the first heaven and the first earth were 
passed away; and there was no more sea." Revela- 
tion 21:1. Mark, dear brethren, he says, : "There 
was no more sea;" for it is much understood to re- 
late to this present time. But we still have a sea, 
whether this be meant in a natural or a spiritual 
sense, however one may understand it. For in the 
fourth chapter (v. 6) we read of a sea of glass, but 
as I understand it, John speaks of the natural sea, 
and of the natural heaven and earth. And at the 
last day, when heaven and earth, according to the 
words of Peter, shalljbe 'dissolved by fire, and be 
renewed, we find nothing about a natural sea, but it 
says: "Nevertheless, we, according to his promise, 
look for a new heavens and a new earth wherein 
dwelleth righteousness:" for God faithfully keeps 
his promises. 2 Pet. 3:12, 13; Is. 65:17. Then shall 
his righteousness be revealed; for when God shall 
give to every one in his body according to that he 
hath done, whether it be good or bad, then shall 
God's righteousness be manifest in righteousness as 
well as in unrighteousness, since he will faithfully 
keep his promise to every one. Jer. 17: 10; 2 Co- 
rinthians 5: 10; Rev. 2:23. 

And John further writes: And I John saw the holy 
city, new Jerusalem, coming down from God out of 
heaven, prepared as a bride adorned for her hus- 
band. And I heard a great voice out of heaven, 



saying, Behold, the tabernacle of God is with men, 
and he will dwell with them, and they shall be his 
people, and God himself shall be with them, and be 
their God. And God shall wipe away all tears from 
their eyes; which, dear brethren, has not yet been 
done, for the tears are still flowing here from the 
eyes of those who are renewed by Christ. Revela- 
tion 21:2 — 4; 2 Cor. 6:16; Jer. 24:7; Zech. 8:8; 
Is. 25:8; Rev. 7:17; John 16:20. But when the 
righteous shall stand in great boldness before the 
face of such as have afflicted them (Wis. 5: 1), then 
shall the tears be wiped from the eyes; for there 
shall be no more death, neither sorrow, nor crying, 
neither shall there be any more pain: for the former 
things are passed away. And he that sat upon the 
throne said, Behold, I make all things new. Rev- 
elation 21:4,5; 2 Cor. 5:17. Hence Peter writes: 
Seeing then that all these things shall be disolved, 
what manner of persons ought ye to be in all holy 
conversation and godliness, looking for and hasting 
unto the coming of the Lord. 2 Pet. 3:11, 12. For 
if we are to inherit the new things, we must here be 
renewed in spirit; for otherwise we cannot arise to 
eternal life, for they that have done evil shall come 
forth unto the resurrection of damnation. John 
5:29. Therefore Peter writes: Wherefore, beloved, 
seeing, that ye look for such things (namely, since 
you expect to inherit the new heavens and the new 
earth, according to God's promise), be diligent that 
ye may be found of him in peace, without spot, and 
blameless. And account that the longsuffering of 
our Lord Jesus Christ is your salvation; for God is 
longsuffering, and not willing, that any should 
perish, but that they should come to repentance. 
2 Peter 3:14. 15, 9; Ezek. 18:32; 1 Tim. 2:4. For 
if the Lord had come eighteen or twenty years ago, 
we would, it is to be feared, not have been prepared 
yet; therefore his having been longsuffering to us- 
ward will be for our salvation, if we are now found 
without spot and blameless in the peace of God. 

Hence, my dear brethren, take heed to your- 
selves, and prepare yourselves for the Lord ; for our 
dear Lord stands perhaps also before your door, 
with the ring in his hand ready to knock. There- 
fore, dear brethren, prepare your hearts for the 
Lord, so that, when he comes and knocks, you 
may stand ready to open to him; for he comes at a 
time when we least expect him. Hence be sober 
and watch, and gird up the loins of your mind, and 
always act manfully in truth, as a valiant hero, to 
oversee our poor little flock; and lead them into 
the true pasture of the divine word that they may 
be fed; for man doth not live by bread alone, but 
by every word that proceedeth out of the mouth of 
God. Deut. 8:3; Matt. 4:4. Hence David says: 
The Lord is my shepherd ; I shall not want; he 
feedeth me in rich pastures, and leadeth me to the 
refreshing waters. 

But though Christ is the true Shepherd, he has 
ordained divers ministries in the church (1 Corin- 
thians 12:5) t0 oversee the sheep, and to lead them 
to the pasture; for though the children have bread, 
some one must cut it for them. Hence, dear brother, 
do the best in this time of need, and stay with them, 
and, when the chief Shepherd shall appear, you. 



778 



MARTYRS MIRROR. 



shall receive a crown of glory that fadeth not away. 
And always see diligently to it, that the church be 
not left uncared for, but that she may always be 
served with all the ordinances. Abandon excessive 
subtilty and human opinions, and tell the people to 
act according to God's truth; even as I briefly wrote 
to our church, and would have written more yet, if 
I had had more paper. Thus, my dear brother, al- 
ways act wisely, and keep yourself pure; beware of 
meddling with the strife of others; examine a matter 
well, before you meddle with it, for he that meddleth 
with the strife of others is like one that taketh a dog 
by the ears. Prov. 26:17. But whatever you can 
speak to promote peace, that do; but speak not 
what tends to division, for then is not the time. But 
if a false doctrine arise against the established and 
well-tried articles of the truth, act as a man, yet 
with kindness and longsuffering; defend the truth, 
and turn the foxes out of the vineyard of the Lord, 
that the tender branches may not be bitten off or 
torn from the vine, Christ Jesus, but that it may re- 
main sound and fruitful in the Lord. 

Therefore, dear brother, exercise yourself in the 
Scriptures, and give up a part of your temporal bus- 
iness, that through habit your mind may be prac- 
ticed in discerning good and evil ; for temporal 
business is a great hindrance to spiritual gifts, for 
thereby the thoughts are filled with anxiety, and be- 
come widely scattered. Hence, dear brother, re- 
member that the apostle says, that bodily exercise 
profiteth little; for it profits the body, but not the 
spirit. The Lord has blessed you much according 
to the flesh, so that you are not urged by necessity. 
But godly exercise is profitable unto all things, for 
it profits the spirit and the body, since it cares for 
both, remembers the inner man, and does every 
thing that tends to his salvation. Such is the nature 
of godliness; and it does not neglect the body, but 
knows how to use the temporal things with moder- 
ation. And it casts its care upon the Lord, know- 
ing that he cares for it. Hence the apostle says, 
that it has the promise of the life that now is, and of 
that which is to come. Therefore, dear brother, if 
you be risen with Christ, seek those things which 
are above, where Christ sitteth on the right hand of 
God. Set your affection on things above, not on 
things on the earth ; and be not like a mole, whose 
mouth is always digging and rooting in the earth, 
and which, moreover, is so blind, that he hardly 
sees the heavens. Not, dear brother, that I say, 
that you are so; by no means, for I have a better 
confidence concerning you. But when we thor- 
oughly examine ourselves, we find ourselves to be 
of such a nature, that we are earthly-minded, and 
blind in divine things; and though we are enlight- 
ened through Christ Jesus, that we have obtained 
sight in divine things; and- been renewed through 
him, we nevertheless sometimes follow too much our 
innate nature, by which nature faith must sometimes 
bow and show its back, for it is crushed down by 
the innate nature, which through unbelief and want 
of confidence toward God still bears its fruits, whence 
it comes that men make shipwreck in the faith; for 
when two vessels that are enemies to each other 
rneet on the sea, one is seen to vanquish the other. 



Thus also, faith and unbelief coupled with man's 
nature, are enemies to each other, so that they con- 
quer each other. Hence, if we do not by faith firmly ■ 
resist with the inner man, we shall in the course of 
time be overcome; for unbelief has much support, 
in the first place, from Satan, who works in the 
children of unbelief (Eph. 2:2), in the second place, 
from our own flesh. Therefore consider, dear 
brother, if a city is betrayed from within, how great 
resistance must be made, before the enemy can be 
put down, and the city possessed in peace. Thus 
also must we show great diligence, before we over- 
come allthese enemies. In the first place, our own 
flesh, which is prone to all evil, for it lusts against 
the Spirit. Gal. 5: 17. Hence we must observe how 
prudent the kings of this world are. When they 
feel that their enemies begin to bestir themselves, 
they make provision and strengthen themselves, to 
resist those enemies. But we, who like kings and 
men, ought to be prudent in that which is good, 
and simple as children in that which is evil, when 
we feel that our enemies begin to bestir themselves, 
go to meet them; but it is not done through faith, 
but through unbelief, namely, when we feel that 
our own nature, which is earthly minded, is not 
content with a fair profit, but would rather have still 
more— for it loves money, and hence will not soon 
be sated therewith — we meet it — we set up two or 
three additional looms and do not rightly consider 
how hurtful it is to our faith, and how widely our 
thoughts are thereby scattered; so that we become 
much more concerned with temporal, than with the 
spiritual things; and thus the spiritual gifts decrease, 
while they ought to increase, and we have no desire 
to offer our hand to the flock of Christ, , and to feed 
it with what we have received from the Lord. Truly 
does the apostle say: Godliness with contentment is 
great gain. For we brought nothing into this world, 
and it is certain we can carry nothing out. 1 Tim- 
othy 6:6, 7; Heb. 13:5. 

And now, dear brother, though we think, I do 
not seek to lay up treasures, I do not want to keep 
the gain for myself alone, consider also, that we are 
not for ourselves, for we are servants of a great 
king. Now, if you were a king, and had servants, 
and appointed one to be your chamberlain, and an- 
other to be your halberdier; suppose the chamber- 
lain should forsake the office in which you wished 
him to serve you, and should want to be a halber- 
dier ; consider whether you would be well satisfied 
with that servant. Thus also, dear brother, the Lord 
has appointed you his servant, that you should 
serve him with the spiritual gift which you have re- 
ceived from him ; and if you want to forsake that, 
and exercise yourself with that which is temporal, 
to serve him with it, consider whether you will 
thereby please the Lord. And if you will assign as 
a reason, that it is not your office, know that they 
must not all be teachers who exhort the church; 
this is no rule laid down in the Scriptures. There- 
fore; my dear and much beloved brother, take heed 
to yourself, and surrender yourself to the Lord, 
and stay with the church ; this I pray you with 
all my heart, that the little flock may remain to- 
gether.. I hope the Lord will help and keep you 



MARTYRS MIRROR. 



779 



until the proper time, if you seek him with all 
your heart; lay it to heart, this I pray you. I 
should have written you more concerning it, but 
there is no opportunity. I hope to write you an- 
other letter, if the Lord grants time; you may 
also lay that to heart. Herewith I commend my 
dear brother to the Lord, and bid you a cordial 
adieu. Receive my letter in good part, for it has 
not been written only for your sake; I wish that 
it might be read by M., or at M's., and by all 
our ministers. 

Written in my prison to my dear brother, D. B., 
by me, Jacob the Chandler, 

On the 29th and 30th of May, A. D. 1569. 

Alle die Hjden na den Wille Godts, wilt hicrop 

mercken, 
Die bevelen haer Zielen den getroiaven Schepper 

met goede Wercken. (1 Peter 4: 19.) 



ANOTHER LETTER OF JACOB THE CHANDLER, WRIT- 
TEN IN PRISON ; IN WHICH HE ADMONISHES HIS 
FELLOW - MINISTERS, NOT TO FLEE AS HIRE- 
LINGS, AND TO LET CHRIST'S SHEEP GO 
ASTRAY THROUGH LACK OF INSTRUC- 
TION ; BUT FAITHFULLY TO DISCHARGE 
THE OFFICE IMPOSED UPON THEM. 

As he had himself been in Friesland, and had 
heard from the lips of both parties the difficulty 
that had arisen among the people of God, and 
understood that they had on both sides sinned 
against God and their neighbor, and made them- 
selves blamable, he therefore made much mention 
concerning this matter in this letter, as you, kind 
reader, may see. 

I, Jacob the Chandler, imprisoned for the Lord's 
sake (Eph. 3:1; 2 Tim. 1:8); wish all the elders 
and ministers of the churches in Flanders, who 
oversee the flock of Christ, and L. V. or A. D., 
wisdom, knowledge and true love from God the 
heavenly Father, grace, mercy and peace, through 
our Lord Jesus Christ, and true comfort, strength 
and power, through the Holy Ghost, to serve and 
oversee the church aright, to be with her as a 
father, and faithfully to assist her in every need, 
to the upbuilding of the church, to the praise of 
the Lord, and to the salvation of your souls. This I 
wish you, my dear and beloved brethren, as a 
friendly greeting, and a cordial adieu. 

After all proper and Christian greetings, I pray 
all my dear brethren, to consider my letter in love, 
even as I testified before the Lord and all the 
godfearing, that it has been done by me out of love. 
For having heard that many who oversee and 
care for the church seek to be released, in order 
to journey out of the country, love for the people- 
has prompted me to write you, in order to ad- 
monish you that you should rightly think of the 



poor children whom you would leave behind in 
great misery ; whom you have begotten again 
through the incorruptible seed, and brought into 
the true way, yea, some of whom have not yet 
been fully regenerated, and can not rightly discern 
between good and evil ; and if you thus go away 
and leave the poor children, they are in great 
peril of perishing, and straying back into the 
world. Hence, dear brethren, consider how little 
joy it will be for you when you will hear this of 
t;jem ; for we would not like to leave our natural 
children in any need if we could with a good con- 
science help the matter. Now, you may think 
within yourselves : "I have served the church a 
long time; another may now serve." But I say, 
dear brethren, with David : "Be not as the horse, 
or as the mule, which have no understanding : 
whose mouth must be held in with bit and bridle, 
if they will not come unto thee." Ps. 32:9. For 
we must not render the service of servants, which 
is often reluctantly rendered, and who look to one 
another, for they serve for wages, and do not seek 
the advantage of the house. But we must render 
the service of children, which is given from love, 
for they live unto their father, and not to them- 
selves, as Christ did not live to himself, but to him 
that sent him to be a minister of the kingdom, 
and conducted himself among them as one that 
serves (Matt. 20:28; Luke 22:27); which service 
was given from love, not a year or two, but all 
the days of his life, for he was obedient unto death. 
Philip. 2:8. And he appointed unto his apostles 
the kingdom, as his father had appointed it unto 
him, so that they who according to the gift were the 
greatest in the kingdom, had to be their ministers 
and servants. And the apostles took help, and 
ordained in the church pastors, teachers, ministers, 
helps, governments, and the like (2 Tim. 2:2; 
Tit. 1:5; i^Cor. 12:28), and appointed unto them 
the kingdom, as Christ had appointed it unto the 
disciples, namely, to serve the kingdom from love, 
and to live therein to the Lord and their neighbor, 
and not to themselves. Hence the apostle com- 
plains of some, saying: "All seek their own, and 
not the things which are Jesus Christ's." Philip- 
pians 2:21. Thus met all that serve in the king- 
dom, who are chosen according to the rule and 
ordinance of the Scriptures to serve the church, 
give themselves to the church from love, yet, mv 
dear brethren, with this understanding : if for the 
church's sake you suffer loss in temporal matters, 
it is her duty to assist you. Deut. 12:19; Sirach 
7:31 ; Luke 10:7. 

Hence, my dear brethren, let every one of you 
take heed to himself; for we certainly believe that 
the choosing of the church is from God. Let us 
therefore consider ; if the Lord has chosen us to 
serve him in this way, we must give ourselves 
to the Lord, whenever we have good reasons for it, 
in this that we can satisfy the church, though we 
may say: There are others to whom this belongs 
more properly than to me. This is no reason that 
avails before the Lord. If one might thereby excuse 
himself, Jonah could easily have found such a rea- 
son; but because he refused to go and proclaim to 



780 



MARTYRS MIRROR. 



the Ninevites the will of the Lord, he had to go into 
the belly of the whale; even as I unworthy one have 
seen some in my time, who refused too much, but 
it did not turn out to their good. Likewise, Moses 
and others sought excuses (Ex. 4:10; Jer. 1:6); but 
it did not avail them, the Lord said: Do not I know 
whom I will send ? For he needs no counselors; he 
well knows for what he wants to use us. Neverthe- 
less the example of Moses is much followed in the 
churches, and it is regarded as an honorable thing 
for a man to refuse; yet it does not please the Lord, 
for he was angry at Moses. But the prophet Isaiah 
did not do thus, but said: "Send me, Lord; and 
with this the Lord was not displeased." Is. 6:8. 
Elisha, also, asked for a double portion of Elijah's 
spirit. Elijah said: Thou hast asked a hard thing; 
nevertheless, it shall be so unto thee. 2 Kings 
2:9, 10. And on this wise Paul says: " If a man 
desire the office of a bishop, he desireth a good 
work. 1 Tim. 3:1. 

See, dear brethren, thus we must follow what is 
honorable and praiseworthy before the Lord, and 
think, they that minister well purchase to them- 
selves a good degree, and great boldness in the 
faith, v. 14; Matt. 25: 21. As the children of this 
world, when they can get into the service of any 
lord, thev endeavor to serve faithfully, that they 
may obtain a higher office ; so must we also en- 
deavor to serve the Lord in that wherein we are 
called, that we may obtain power to rule the heathen 
with a rod of iron. Ps. 2:9; Rev. 2:27. Therefore, 
my dear brethren, remain together, as long as it is 
possible for you, and you can encourage one an- 
other; but when you begin to separate, you make 
one another weak; hence remain faithfully together, 
and take heed to your ministry. You that care for 
the poor, exercise diligent care over them, visit 
them frequently, and see how they do; admonish 
them with a fatherly heart to labor (Eph. 4:28; 
2 Thess. 3:12), and comfort them in their tribu- 
lation, for a consoling word helps the afflicted more 
than the gift. And cleave firmly with your heart 
in love to your ministers of the word ; for you must 
be one heart with them, and you will be the better 
able to keep the people in peace; for if the rulers 
of a country are not at peace among themselves, 
there cannot well be peace in the land. So also in 
the churches, if the ministers are at variance with 
one another, there cannot well be peace among the 
common brethren. Hence, dear brethren, remain 
at peace with one another; and you deacons, be 
a support to the ministers of the word, and take 
their part ; for they must blow the trumpet, that 
the drowsy may awake (Isa. 62 : 6; Joel 2:1); and 
some drowsy people are of such a nature, that they 
do not like to be waked up: so also some that have 
become drowsy in sin do not like to be waked up. 
Hence there is sometimes much talk behind the 
back of such; therefore you and all pious brethren 
must defend your man, and talk to the backbiters, 
and admonish them, and you will encourage your 
man. And you, dear brethren, who oversee the 
church with the word of the Lord, remain with the 
church as long as is possible for you ; for if you 
want to go away, you discourage the other minis- 



ters, and weigh them down completely, and scatter 
the flock. Hence I pray you, for the people's sake, 
as one that loves them with a pure heart, do not 
forsake them, but remain with them, and look at 
those unto whom Christ appointed the kingdom, 
as it had been appointed unto him by his Father, 
how diligently they exhorted the kingdom, and fed 
the flock. For they deemed it profitable to admonish 
and to strengthen them, and to stir up their pure 
minds, as long as they were in the body, that after 
their decease they might remember the same. 2 Peter 
1 : 13. For the apostle had exhorted them for three 
y-ears day and night with tears. Acts 20:31. And 
he taught the bishops of Ephesus, that they should 
take heed unto themselves, and to the flock, v. 28. 
Now you will perhaps say: "We are no bishops." 
Then I say: They must not all be bishops who ex- 
hort the church, or proclaim the word of the Lord; 
but every one must be faithful in his ministry. For 
there are manifold ministries (1 Cor. 12:5); if any 
have a ministry, let him wait on his ministering; 
if any teach, let him wait on his teaching; if any 
exhort, let him wait on his exhortation (Romans 
12:7, 8), and thus feed the flock of Christ, not by 
constraint, but willingly, for the Lord would be 
served from love, even as he served from love. 
1 Pet. 5 : 2. Hence the apostle writes: If I do this 
thing willingly, I have a reward: but if against my 
will, a dispensation of the Gospel is committed unto 
me. 1 Cor. 9 : 17. 

Therefore, dear brethren, accept them gladly, 
and bring them up with the rational, sincere milk 
(1 Pet. 2 : 2), like a good nurse, who so loves her 
child which she nurses, though she has not given 
birth to it, that she cannot give it up without tears, 
when the father comes and takes it home, notwith- 
standing it is a stranger to her according to the 
flesh. How much more then shall you love your 
children, and not forsake them as long as you can 
remain with them, since you not only nursed them, 
but may have given birth to a great part of them ; 
and they are your brethren and sisters in the Lord, 
whereby you are the more bound to them in love, 
to serve and protect them. As a hen protects her 
chickens under her wings from the birds of prey; 
so do you also protect them from evil, wild beasts 
that cause discord and offenses contrary to the doc- 
trine of Christ; for their word will eat as doth a 
canker, and will destroy like the pestilence. Romans 
16 : 17; 2 Tim. 2 : 17. Hence, protect them herein, 
and separate from such persons; keep the flock in 
peace as far as is possible for you, and avoid all 
strife, and do not meddle with it as far as you can 
keep out of it; for he that meddleth with strife not 
belonging to him is like "one that taketh a dog by 
the ears, and by strife many a heart is polluted. 
Always speak, as much as you can, what tends to 
peace, and not to division, for that is not the time 
then ; for a division is very soon made, which can 
only with great difficulty be healed, and so many 
a simple soul perishes thereby. And in my judg- 
ment it is no usage of the Scriptures, in times of 
decay to settle differences by excommunication, 
though this is sometimes done through zeal; but it 
is good to be always zealously affected in a good 



MARTYRS MIRROR. 



781 



thing. Gal. 4:18. For he that transgressed the 
law of Moses died without mercy under two or 
three witnesses (Deut. 17 : 6; Heb. 10 : 28); for this 
example we have first in the Old Testament, where 
they also had an excommunication, to punish the 
wicked with death. Nevertheless, the Lord was not 
willing to use the excommunication, nor did he give 
the prophets any charge, that the excommunication 
should be used, but he called to them, that they 
should repent and be converted, and he would be 
merciful to them, and purge them most purely from 
their dross; for he can do this, dear brethren, with- 
out injuring the gold or silver. Isa. 1: 16; Jer. 4: 14: 
Joel 2:12; Isa. 1:25. 

In the second place we have this example in the 
Testament, first in the case of John and the churches 
in Asia, how lamentably they had decayed ; yet John 
did not make use of excommunication with respect 
to them, nor do we find that the Lord once asked 
him why he had not done this ; but he called them 
to repentance through John, which if they would 
not do, he would remove their candlestick out 
of his place. Rev. 2 and 3. And whether the apos- 
tle insisted as strongly on excommunication, in re- 
gard to that one fornicator, in the second epistle to 
the Corinthians, as he did in the first, this every 
one may consider ; for the apostles always had a 
godly care for the simple, and sought to prevent 
divisions, as far as was possible for them ; hence 
they tried every means to allay strife, as can clearly 
be seen in the Acts of the Apostles. For when the 
Jewish brethren came to trouble the believers among 
the Gentiles, saying : Except ye be circumcised ac- 
cording to the law of Moses, ye cannot be saved: so 
that there was a great uproar among the people, 
there rose up also at Jerusalem certain of the sect 
of the Pharisees which believed, saying, that it was 
needful to circumcise them, and to command them 
to keep the law of Moses ; which was certainly great 
injudiciousness. Yet the elders and the apostles did 
not persist in charging them with their unwise 
course, for fear of division, but met the Jewish 
brethren, to avoid division, and adopted certain 
articles from the law, which were not contrary to 
the evangelical truth, and determined that those 
who had been converted from among the Gentiles 
should not be troubled, and that no burden should 
be laid upon them, than that they should abstain 
from meats offered to idols, and from blood, and 
from things strangled, and from fornication. Acts 15; 
1 Cor. 10:28; 1 Thess. 4:3; Gen. 9:4; Lev. 7:26. 
By this the Jews were pacified, for they might easily 
think that they were right in a measure at least, 
because some articles from the law were imposed 
upon the Gentiles. As also in the twenty-first chap- 
ter, how they allayed the strife or offense that was 
between the Jews and Paul . They had heard that 
Paul taught to forsake Moses ; hence the elders 
advised that Paul should take four men unto him, 
and go into the temple, and purify themselves and 
shave their heads. This they were not bound by 
conscience to do, but they did it for the sake of the 
Jewish brethren, for they [the elders] said : They 
will know that those things whereof they were in- 
formed concerning thee are nothing. Then he went 



to signify to them the accomplishment of the days 
of purification. Acts 21. For when they were paci- 
fied it was easier to persuade them that the law had 
an end in Christ. Rom. 10:4. But they did not de- 
termine, that Paul should stand still in his ministry 
till he had pacified them ; for this would frequently 
have had to be done, since there was often talk 
about him, as can well be seen in the epistle to 
the Corinthians but with him it was a very small 
matter that he should be judged of them, or of 
man's judgment, for he says : I judge not mine own 
self. 1 Cor. 4:3. Nor does this tend to peace, but to 
more strife; for a church cannot be kept in quietude 
when she has to lose her pastor, because there are 
persons that talk about him, and do not know what 
the matter is, nor whether they say it justly or 
unjustly of him. Hence the accuser must come be- 
fore his church, and accuse him there ; if they are 
matters of which they cannot agree together, the 
church may hear the matter, and if the accused is 
guilty, she may help punish him ; thus she will be 
delivered from his hand, so that he can make no 
trouble. And thus the matter must first be proven, 
before the church can be helped, and also before 
punishment can take place^ Hence Paul writes to 
Timothy: Against an elder receive not an accusa- 
tion, but before two or three witnesses. 1 Tim 5 : 19. 
For he well -knew that there is often much said about 
them. Therefore, dear brethren," continue steadfast, 
this I pray you for the sake of God's truth, and do 
not forsake them, namely, your men, before they 
are forsaken by the Lord ; but always seek to build 
up one another, that the churches may be supplied, 
and the flock fed ; that Jerusalem may have watch- 
men upon her walls who do not sleep or hold their 
peace day and night, but remember the Lord and 
their flock, and say: For Zion's sake will I not 
hold my peace, and for Jerusalem's sake I will not 
rest, until the righteousness thereof go forth as 
brightness, and the salvation thereof as a lamp that 
burneth. Is. 62 : 6, 2. 

Thus, my dear brethren, do the best with the 
poor sheep, stand by them faithfully, and do not 
forsake them in this great need, but exhort and 
comfort them with these words : how our fathers 
were tried in many ways, and became the friends 
of God, since they had to overcome through much 
affliction. Judith 8:25; Deut. 8. Likewise, Isaac, 
Jacob, the prophets, and all that loved God, re- 
mained steadfast, as the angel said to Tobit : ' ' Be- 
cause thou didst please God, it was not possible 
that thou shouldest remain without temptation." 
Tobit 12* ; Prov. 3:12. And if you fall into afflic- 
tion for their sakes, think of what the apostle writes : 
Therefore, I endure all things for the elect's sake, 
I that they may also obtain salvation — even as has 
now fallen to me unworthy as I am. For if it had 
not been for the church, I think I would have re- 
[ mained in the country of Cleves ; but I can with 
j David say to the Lord : My times are in thy hand. 
[ Ps. 31 : 15. And it was his will to bring my time 
I to an end, as the facts show. But the apostle says : 
i Now I rejoice in my sufferings for you, and fill up 



See German version, v. ig. 



782 



MARTYRS MIRROR. 



that which is behind of the afflictions of Christ in 
my flesh for his body's sake, which is the church. 
Col. 1:24; Rom. 12:5; Eph. 1:23. And if you 
suffer for the church, you have acted according to 
the love of Christ, given your life for the brethren 
and for the sheep. John 10:11; 1 John 3: 16. Thus, 
my dear brethren, watch, stand fast in the faith, quit 
you like men, and let all your things be done with 
charity. 

Finally, I will address myself briefly to my dear 
sisters, namely, to your wives, to exhort and entreat 
them to be patient with their husbands, and not to 
importune them, in order to get them out of the 
country. But consider the great distress, and have 
pity and compassion with the people, and think, 
that we must help bear that with which the Lord 
tries our husbands, and by faith possess our souls in 
patience. Luke 21:19; Heb. 10:36. As when God 
tried Abraham, that he should offer up his son, 
Sarah had to help bear it, for she would have had 
to miss her only son, if the Lord had not given him 
back to Abraham. Yet we can not see that Sarah 
resisted Abraham; she obeyed Abraham as her lord, 
and suffered him to live by his faith in all in which 
the Lord tried him, and admonished him herself, 
that he should cast o»t the bondwoman and her 
son. Gen. 21:10. Thus also you, my dear sisters, 
obey your husbands, and let them live by their faith 
in all in which they are tried by the Lord. Genesis 
3: 16; Eph. 5:22; Col. 3: 18. And do not discourage 
them, but rather refresh their mind when you see 
that they are burdened through the trouble which 
they have with the people, and remember that you 
are Sarah's daughters, as long as ye do well, and 
are not "afraid with any amazement." 1 Pet. 3:6. 
Hence, dear sisters, be of good cheer, and trust 
your God; he will not suffer you to be tempted 
above that you are able, but will with the tempta- 
tion also make a way to escape, that you may be 
able to bear it. 1 Cor. 10: 13; 2 Pet. 2: 9.. For God 
knows our strength, that it is nothing, hence he 
cares for us, for he hath said, I will never leave 
thee, nor forsake thee. So that we may boldly say, 
the Lord is my helper, and I will not fear what man 
shall do unto me. Ps. 37:25; Josh. 1:5; Hebrews 
13: 5, 6: Ps. 118:6. But we must slay and over- 
come them in the name of the Lord, for they are 
but dust and ashes, and shall perish as grass, yea, 
the moth shall eat them like wool, as Tsaiah says; 
and he further says: I am he that comforteth you; 
who art thou, that thou shouldest be afraid of a man 
that shall die, and of the son of man which shall be 
made as grass? Is. 40:6; 1 Pet. 1:24; Is. 51:8, 12. 
For with them there is only an arm of flesh, but 
with us is the Lord himself, who will help us, and 
fight our battles. 2 Chron. 32:8; Jer. 17:5; Wis- 
dom 4:28. Although they are now like mad men, 
who spare none, but spoil and destroy those that 
fear the Lord, and exalt themselves very greatly, so 
that almost every one is afraid of and trembles be- 
fore them, yet the Lord shall humble and destroy 
them when their spoiling and destroying shall have 
an end. 2 Esd. 16:71; Is. 14:14. But now, dear 
sisters, we must be tried as gold in the fire, that our 
trial may work patience, and that patience may have 



her perfect work. Zech. 13:9; Wis. 3:6. For when 
we are patient in our tribulation, we overcome and 
do not get weary or faint; yea, though our outward 
man perish, yet the inward man is renewed day by 
day. 2 Cor. 4: 16. And we choose rather to suffer 
affliction with the people of God. than to enjoy the 
pleasures of sin for a season; and esteem the re- 
proach of Christ greater riches than the treasures in 
Egypt, having respect unto the recompense of the 
reward. Heb. 11:25,26. 

See, dear sisters, take courage, and go forth with 
the widow Judith against the proud Holofernes, 
who had been sent forth by King Nabuchodonosor, 
to bring every country under his power. And he 
pretended that he was God; yet his servant, Holo- 
fernes. was slain by Judith. Judith 2:5; 13:8. Thus 
also has now the son of perdition, who is called God 
upon earth, sent forth a proud messenger, and 
thinks thereby to bring everything under his power. 
But, as I hear, he has been vanquished at Kortrijck, 
by a poor, simple widow, even as Christ vanquished 
the scribes and Pilate. Thus you must also go forth 
dear sisters, to overcome him by faith. And take 
an example also from the woman Jael, who slew 
Sisera, the adversary and enemy of the house of 
Israel. She took a hammer, and drove a nail 
through his head, so that he lay there dead. Judges 
4: 21. Thus must you also, my dear sisters, go forth 
by faith against the enemy and adversary of the 
house of Israel, who through his children and ser- 
vants makes so much clamor and ado, namely, the 
devil or Satan, and must with the hammer of the 
divine word drive the nail, Christ Jesus, through his 
head, and say with the apostle: ' ' Thanks be to God 
which giveth us the victory, through our Lord Je- 
sus Christ." 1 Cor. 15:57. And he also says: 
' ' Thanks be unto God, which always causeth us to 
triumph in Christ. ' ' 2 Cor. 2:14. 

Thus, my dear sisters, be always valiant, and pa- 
tient withal, and exhort your husbands to stay with 
the flock; and know that whatsoever good thing 
any man doeth, the same shall he receive of the 
Lord, Eph. 6:8. 

Therefore, be steadfast, immovable, always 
abounding in the work of the Lord, forasmuch as 
ye know that your labor is not in vain in the Lord. 
1 Cor. 15:58. 

Herewith I will commend you, my dear and much 
beloved brethren and sisters, to the great Almighty 
God, who alone is wise, and pray him to put into 
your heart to do that which is acceptable before 
him. And I pray you to receive my letter which 
has been written out of love, in good part; and if 
there are any views in it that are not like your own 
suffer them in love, for we stand, I hope, in one 
faith. For I am not conscious of any change in me; 
what I unworthy one, have taught the church and 
the people, in that I still stand unchanged, the 
Lord be praised for his grace, who has for about 
eighteen years kept me therein. Greet all brethren 
and sisters that live among you beloved very much 
in my name. Herewith I will bid you adieu; adieu, 
my dear brethen with your wives, till we see one 
another in eternal joy; the Lord grant you his 
grace, that we may find one another there. Written 



MARTYRS MIRROR. 



783 



the 31st of May and the 1st of June, by me, Jacob 
de Roore, in my imprisonment. 

Wherefore, let them that suffer according to the 
will of God commit the keeping of their souls to 
him in well-doing, as to a faithful Creator. 
1 Pet. 4: 19. 



ADRIAEN OL, A. D. 1 569. 

About the year 1569 there was imprisoned at Ar- 
mentiers, in Flanders for the word of God and the 
testimony of Jesus, a brother by the name of 
Adriaen, Ol, who, as he could by no temptation or 
threat, inflicted upon him by the papists, be caused 
to apostatize, but remained faithful to his God, was 
condemned by those bloodthirsty men. And thus 
he was not put to death at said place, for the testi- 
mony of Jesus, having offered up his corruptible 
body in great steadfastness for a sweet smelling 
savor unto God. 

To this Adriaen Ol, Jacob the Chandler wrote his 
nineteenth letter, for consolation in his imprison- 
ment. 



ABRAHAM PICOLET, HENDERICK VAN ETTEN, AND 
MAEVKEN VAN DER GOES, A. D. 1569. 

At Antwerp there was one Abraham Picolet, who 
was very intimately acquainted with Henderick van 
Etten, born at Breda, and a certain Herman N. Now 
it happened that as said Henderick intended to go 
home, he requested his companion, that they would 
yet once before his departure enjoy and rejoice 
themselves together (walking) by singing and 
speaking of the word of the Lord, as a leave-taking 
from the good fellowship which they had had to- 
gether in the Lord. But as there was a great perse- 
cution at that time under the government of the 
Duke of Alva, these two young men, while walking 
in a forest in the vicinity of Wilrijck, near Antwerp, 
were apprehended by the Bailiff of Borgerhout, who 
searched them, and finding in their possession sev- 
eral books, as, a New Testament and others, he 
strictly examined them, and asked them where they 
had last been to confession and to the sacrament. 
Thereupon Abraham answered, that it had been in 
Italy. He further asked, how long ago it had been, 
whereupon he replied: "Four years." Learning 
these and other things from them, he on the second 
day of Whitsuntide brought them prisoners to Ant- 
werp. But as the aforesaid Herman was not firmly 
built upon the corner-stone Christ, his building did 
not stand, for his sandy foundation could not endure 
these storms. When examined, he confessed that 
he had been to confession and to the sacrament last 
Easter, though this was not true. And in order to 
confirm this, the parish priest or pastor of St. 
George's church testified to it, and by this means 
he was released from prison. But the other two, ad- 
hering to their faith, had many conflicts and dispu- 
tations during their long imprisonment, with the 
blind sophists, who went to great pains and labor 
to draw them from the truth. But as they fled for 
refuge to the captain of the faith they were not for- 



saken, but their assurance waxed stronger and 
stronger, so that they constantly wished for the day 
of their deliverance. Rom. 7:24. They were also 
very diligent, constantly to edify their neighbors by 
writing an exhortation, so that by their letters and 
steadfastness in the faith they gained some yet in 
their bonds. Phil. 10. After they had lain in con- 
finement for a while, the tyrants, seeing that there 
was no hope of moving them from the truth, pro- 
ceeded further to deprive them of their lives, and as 
the Bailiff held his court near the Kroonenburgh 
gate, he had them brought there twice before his 
judges, but this, leading to no result, they were put 
the third time into a wagon and thus again placed 
before the judges. But as they were of good cheer 
and strong in the faith, Abraham, as he stepped to 
the wagon said: "Let no one among you," says 
Peter, ' ' suffer as a thief or robber, or as one that 
seek's other men's property; but if any man suffer 
as a Christian, let him not be ashamed, but let him 
glorify God on this behalf. 1 Pet. 4: 15, 16. 

Henderick spoke very little, yet nothing but bold- 
ness could be seen in him. As they stood before 
the judges, their sentence was read to them, namely, 
that they should be burned alive, When the read- 
ing of the sentence was finished, Abraham said that 
he thanked the lords for having been troubled with 
him, and that he prayed God to enlighten them. 
They were then put back into the wagon, and 
brought to the prison, where some more godfearing 
persons were confined, of whom the Margrave 
caused a woman to be sentenced to the same death, 
namely, Maeyken van der Goes, who valiantly fol- 
lowed her husband, Jasper the Taschrinckmaecker, 
who had been offered up before. Thus the tyrants 
satisfied their desire on these three lambs for the 
slaughter, and had them burned alive the following 
day, after they had fastened their tongues out of 
their mouths with screw-plates to prevent them 
from speaking. But in all this they valiantly over- 
came through Christ, who was their strength; and 
went boldly onward with Joshua and Caleb, to pos- 
sess the land of promise, to the comfort and strength 
of many witnesses who beheld it. After they were 
burned, the bodies of the two men were given as 
food to the birds (Ps. 79:2) on the way from Wilrijck, 
because they had been apprehended under that 
seignioralty. 

These two valiant heroes and champions, though 
they had not yet received water baptism upon con- 
fession of their faith, showed that they had neverthe- 
less been baptized by Christ with the Holy Ghost 
and with fire. 

They wrote many letters full of comfort and earn- 
est exhortations, especially Henderick, who, having 
formerly been a soldier, exhorted the brethren much 
to fight manfully in the spiritual war, to keep good 
watch, and to persevere unto the end, in order to 
receive from the spiritual captain Jesus Christ, as 
wages and reward, the crown of eternal life. But all 
these letters have remained undiscovered, on ac- 
count of the severe persecution ; only one by Abra- 
ham Picolet has fallen into our hands, which we 
have added here for the satisfaction of the sincere 
reader. 



784 



MARTYRS MIRROR. 



A LETTER BY ABRAHAM PICOLET, WRITTEN TO 
HIS SISTERS. 

Love God above all, attend to the word of the 
Lord. a?id have your delight therein. Matt, 22 : 37 ; 
Ps. 1:2. 

The abundant great grace and eternal peace ol 
God our heavenly Father, and the Lord Jesus I 
Christ, who is the Father of mercies, and the God | 
of all comfort may he grant you Christian wisdom, 
unchanging faith, a steadfast mind, and a true un- 
derstanding of the divine word in truth; this I wish 
you, my beloved sisters, with all my heart. Amen. 
Rom. 1:7; 2 Cor. 1:3; Matt. 24: 13. 

Know, my sisters, that I, Abraham your brother, 
imprisoned for the word of God, let your love know, 
that I receive such strength and courage from the 
Lord, that I hope not to depart from him ; and 
since he does not forsake me, I trust by the help 
of the Lord, to confess his divine word before the 
blind men as long as there is breath in me, for he 
helps us remarkably, so that I see and feel it, thanks 
to him for the grace which he shows me, poor sin- 
ner, for which I can never sufficiently praise him. 
Acts 12:3; Rev. 1:9; Heb. 10:38; 13:5; Matthew 
10 : 31 ; 2 Cor. 2:14; Ps. 37 : 39. After all proper 
and friendly greetings, know, my sisters, that it re- 
joiced me very often, to have heard from you, that 
you also trusted to follow the Lord, to adhere to 
the eternal truth all the days of your life, and to 
serve and fear Christ; for he is the way, the truth 
and the life. John 14:6. He that obeys him shall 
inherit eternal joy, since he promises eternal joy 
to them that love him and keep his commandments; 
and his commandments are not grievous, and his 
promises are true. 1 John 5:3. Hence, my beloved 
sisters, since you know his will, and the great grace 
which he has given your love, take heed that you 
may keep his commandments according to your 
weak ability; for he does not require more than that 
you do what you can. O dear lambs, believe the 
Gospel, and walk the narrow way, which is but a 
foot wide, and which leads to eternal life; for many 
shall seek for it, and shall not be able to get there. 
Luke 13 : 24. For not all that cry, Lord, Lord, 
shall enter in ; but they that do the will of the 
Father which is in heaven. Matt. 7:21. My beloved 
sisters, strive for the strait gate, namely, eternal 
life. Since you hear the voice of the Lord ( John 
10 : 27), see that you obey his words, and put off 
all concerning the former conversation, namely, the 
old Adam (Eph. 4: 22), that is, the works of the 
curse, all uncleanness, evil desires, pride, presumpt- 
uous conceitedness, lying, cheating, strutting and 
boasting, evil speaking, guile, hatred, envy, and 
the like. For, dear lambs, this is idolatry, and upon 
such come the wrath and anger of God, and they 
shall not enter into the kingdom of heaven, nor 
inherit the same, but everlasting destruction and 
eternal damnation are their part (if they do not be- 
come converted), in the lake which burnetii with 
fire and brimstone, which is the second death ; 
where there will be only weeping and gnashing of 
teeth, and where their worm shall not die, but they 



shall be tormented forever and ever. Eph. 5:6; 
2 Thess. 1:8, 9; Rev. 21:8; Mark 9 : 46. 

O my dear lambs and sisters, depart therefore 
from evil, for God shall hold judgment without 
mercy upon all unbelieving and disobedient men 
who have not obeyed the word of the Lord, but 
rejected and contemned it, yea, have persecuted 
and killed them that would fear the Lord. For, 
my beloved, God spared not the angels that sinned, 
but cast them down to hell, and delivered them 
into chains of darkness, to be reserved unto judg- 
ment ; and spared not the old world, nor Sodom 
and Gomorrah, but turning them into ashes, con- 
demned them with an overthrow, making them an 
ensample unto those that commit ungodliness. 
2 Pet. 2 : 4—6. 

Therefore, my beloved sisters, let us not be weary 
in well doing, though we must suffer a little for the 
name of the Lord. Blessed are ye, and rejoice, says 
Christ, if you suffer for righteousness' sake : for 
great is your reward in heaven. Matt. 5:10, 12. 
For, my beloved sisters, thus did they to the proph- 
ets that were before us. Suffering and affliction in 
the flesh are promised to all the godfearing, as the 



apostle Paul says : ' ' All that will live godly 

Ti 
3:12. 



Christ Jesus shall suffer persecution." 2 Timothy 



Mark, my beloved, how Christ was treated, who 
never had sinned, neither was guile found in his 
mouth; how he suffered, and all this for our sakes, 
who was the Lord of lords, and the King of kings. 
1 Peter 2:22; Rev. 19:16. O dear sisters, consider 
him that endured such contradiction of sinners 
against himself, who, when he was smitten, did not 
threaten, but committed vengeance to God, who 
judgeth righteously. Heb. 12:3; John 18:22; 1 Pe- 
ter 2 : 23. And he that was rich, for our sakes be- 
came poor; yea, he left his divine habitation, took 
upon him the form of a servant, and became obedi- 
ent unto death, even the death of the cross, and 
was more like a worm, than like a man. 2 Corin- 
thians 8:9; Philip. 2:7, 8; Ps. 22:6. Therefore, God 
hath given him a name which is above every name, 
that in the name of Jesus every knee should bow, of 
them that are in heaven and on earth. Philip. 2 : 9, 10. 
The apostle Peter says : " Beloved brethren, foras- 
much then as Christ hath suffered for us, arm your- 
selves with the same mind; for hereunto we are 
called, that we should follow his steps." 1 Peter 
4:1:2:21. As also Christ says : If they have called 
the master of the house Beelzebub, how much 
more shall they call them of his household? If they 
have persecuted me, they will also persecute you. 
Matt. 10:25; John 15:20. Mark, my dear sisters, 
whether more comes upon us, than has been prom- 
ised us. But all these things will they do unto you 
for my name's sake, says Christ. Matt. 10: 22; John 
15:21. And further : The time cometh, that whoso- 
ever killeth you will think that he doeth God ser- 
vice. And these things will they do unto you, be- 
cause they have not known the Father, nor me. 
John 16:2, 3. The Lord also says: But these things 
have I told you, that when the time shall come, ye 
may remember that I told you of them. v. 4. See, 
my dear sisters, thus nothing comes upon us, than 



MARTYRS MIRROR. 



785 



what has been promised us, and what Christ himself 
had. Hence we must put off all that is a hindrance 
to the salvation of our souls, namely, all the lusts of 
the flesh, all the works of darkness (i John 2.16; 
Rom. 13:12; Col. 3:8), and follow the crucified 
Jesus Christ, our Savior, and obey him ; for he that 
saith that he knoweth God, and keepeth not his 
commandments, is a liar, and the truth is not in 
him; and he that saith he abideth in him ought 
himself also so to walk, even as Christ walked. 
1 John 2:4,6. Mark, my sisters, fear the Lord, 
take courage in the word of the Lord, search dili- 
gently the Scriptures, and entreat God the Lord, 
yea, importune him day and night with prayer 
and supplication, and he will grant you to under- 
stand and to do what is necessary for your salva- 
tion. As Christ said, that his Spirit shall teach us, 
and we shall be taught of the Lord; for of ourselves 
we have nothing but all manner of weakness. 

Thus, my sisters, pray the Lord, who says : Ask, 
and ye shall receive; knock, and it shall be opened 
unto you; seek, and ye shall find; seek the kingdom 
of God, and his righteousness, and all that you need 
shall be added unto you. Matt. 7:7; 6: 33. Seek ye 
the Lord while he may be found, call ye upon him 
while he is near ; the Lord is so merciful toward 
them who seek to fear him (Is. 55:6; Jonah 4:2), 
my sisters, as he says himself: " Come unto me, all 
ye that labor and are heavy laden, and I will give 
you rest. Take my yoke upon you, and learn of 
me; for I am meek and lowly in heart : and ye shall 
find rest unto your souls. For my yoke is easy, and 
my burden is light" (Matt. 11:28 — 30); "and his 
commandments are not grievous. ' ' 

See, my beloved, how the Lord calls us to repent- 
ance, hence follow him ; for if one does what he can, 
the Lord is satisfied. He can well preserve him that 
trusts in him. Repent therefore of your sins which 
you committed in your ignorance, before you knew 
the Lord (1 Tim. 1:13; 1 Peter 1:14); mourn and 
weep to the Lord, and he will have compassion on 
you. For the time past of your life may suffice you 
to have wrought the will of the Gentiles, when you 
knew not God, and were very far from him, when 
you walked in your lusts, in lasciviousness, in revel- 
ings, banquetings, in strutting and boasting. 1 Peter 
4:3. Therefore, my sisters, since the Lord has re- 
vealed his truth to you, see now that you serve him 
faithfully, and fear not men, who kill the body; for 
after that they have no more power, and all the evil 
which they can do us is that they can help us into 
rest through the great grace of the Lord. Matthew 
10: 28; Luke 12:4. Confess Christ before men, and 
he will confess you before his Father in heaven, and 
say: "Come, ye blessed, inherit the kingdom pre- 
pared for you from the foundation of the world." 
Matt. 10:32; 25: 34. Hence be renewed in the spirit 
of your mind, and put on the new man, which is 
created after God. Put away lies, and speak the 
truth. Be followers of God, as his chosen children, 
and walk in love, in quietness, in kindliness, in gen- 
tleness. Eph. 5; 1, 2. Flee youthful lusts, and follow 
righteousness, love and peace, with all them that 
call on the Lord out of a pure heart; for the servants 

50 



of the Lord must not be contentious or quarrelsome 
but gentle unto all men. 2 Tim. 2:22, 24. 

Adorn yourselves then, my sisters, with a chaste 
conversation. 1 Peter 3:2, 3. Be gentle unto all 
men. Be subject to your Lord, for he shall most 
gloriously reward you. Choose rather to suffer a 
little affliction with God's children, than to enjoy a 
little of the pleasures of this world for a season ; for 
the end of these is eternal perdition. Heb. 11:25. 
Let us then help bear the reproach of the Lord ; it 
will through his great grace be most gloriously re- 
warded to us, when he will say : " Well done, thou 
good and faithful servant : thou hast been faithful 
over a few things, I will make thee ruler over many 
things : enter thou into the joy of thy Lord." 
Heb. 13:13; Matt. 25:21. 

Mark, my dear sisters, how gloriously it shall 
then be rewarded to us. Hence make great haste to 
fear the Lord; for we live to-day, but do not know 
whether we shall live to-morrow. Be therefore 
watchful to fear the Lord; take courage; lift up the 
hands that hang down, and the feeble knees; and 
take diligent heed, for we know not when the Lord 
will come. Heb. 12: 12; Matt. 24:42. The day of 
the Lord draws nigh; it comes as a thief in the 
night, when it is not expected. 1 Thess. 5:2. Look 
therefore not to men, for there are few that fear the 
Lord. Think how many there were when the whole 
world perished, and yet there were but eight who 
feared the Lord. Also, how many were saved when 
Sodom and Gomorrah perished. O think how few 
entered into the promised land, only Joshua and 
Caleb; the rest all perished because of their wicked- 
ness (even as it still goes with many on account of 
their wickedness), and because they would not be- 
lieve God's words, but resisted, vexed and perse- 
cuted the righteous; and if these will also not repent, 
they shall all likewise perish, for all those are for an 
example to us. Luke 13:3. 

Therefore, my dear sisters, take heed that it come 
not also thus upon us; for men are punished for sin, 
as the prophet says : ' ' Your iniquities have sepa- 
rated between you and your God." Is. 59:2. Be- 
hold, thus men are condemned for their wickedness 
and unbelief. Mark 16:16. 

O my dear sisters, it is true there does some suf- 
fering come upon us for the name of the Lord; but 
as the sufferings of Christ abound in us, so our con- 
solation also aboundeth by Jesus Christ, and this lit- 
tle suffering is not worthy to be compared with the 
glory which shall be revealed in us. 2 Cor. 1:5; 
Rom. 8:18. O dear friends, how delightful it will 
be there where the mountains drop with sweet wine, 
and are covered with lilies and roses ; with all this 
joy the Lord will fill his children. 2 Esd. 2:19. 
Hence let us fear and love the Lord without weary- 
ing; for he that loves God will do good and hate 
evil. Ps. 34:14. 

O dear lambs, eye hath not seen, nor ear heard, 
neither have entered into the heart of man, the 
things which God hath prepared for them that love 
him and keep his commandments. 1 Cor. 2:9; 
1 John 5:3. O consider what great joy there will 
then be for them that have loved God and confessed 
him in the world. 2 Esd. 2:47. O that this joy 



786 



MARTYRS MIRROR. 



were rightly considered; I think we would use more 
diligence to fear the Lord, and not be afraid of men, 
that kill the body. O how many there would be 
who would follow the Lord's steps; for he is not 
willing that any should perish, but that they should 
repent, and that he might save them. 2 Peter 3:9. 
But it is, my dear sisters, as the prophet says: With 
seeing eyes they see not, with hearing ears they 
hear not, nor do they understand, for their hearts 
are hardened, their ears they stop, and their eyes 
they cover; lest they should see, or hear, or under- 
stand with'their heart. Is. 6:9, 10; Matt. 13: 14, 15, 
Acts 7:57. 

O mark, my dear lambs, whether it is not so also 
now; they love and prefer much rather fighting, 
strutting, boasting, banqueting, drinking, and to 
commit all kinds of abominations, than to repent, 
and that the Lord might save them. These are 
cursed children, says the apostle; they forsake the 
right way, and what they know naturally, as brute 
beasts, in those things they corrupt themselves; 
they deceive and are deceived. 2 Peter 2:14, 15; 
Jude 10; 2 Tim. 3:13. 

O dear lambs, turn from all the lusts of the world, 
for their damnation slumbereth not. 2 Peter 2:3. 
Take heed, now that the Lord has made known his 
truth to you, that you obey him, and walk as obedi- 
ent children of light, in love and peace. Eph. 1:13; 
5:8. Love one another, and always admonish one 
another with the word of the Lord. What is there 
that surpasses love? (1 Cor. 13) what greater joy 
can men have, than to love one another. Always 
forbear one another, and accept everything in good 
part, and the Lord will also love you. Eph. 4:2. 
Be kind to one another. Give diligence to fear the 
Lord, and to search his divine word. Importune 
him with supplication and prayer, and fear not men, 
who to-day are lords, and to-morrow are eaten by 
worms. The Lord will not forsake you, as you can 
well see in my case, and also in the case of all 
those that have feared him with all their heart. The 
Lord preserves his own, even as he says : Can a 
woman forget her child? though she forget it, yet 
will he not forget us. Is. 49:15. Nay, who can 
pluck these out of his hand whom his Father has 
given him. John 10: 28, 29. 

O dear sisters, adorn yourselves, and put on the 
armor. Eph. 6:11. Gird to your side the sword of 
the Spirit, which is the word of God; be well shod, 
and have on the armor of righteousness ; and put 
on your head the helmet of salvation, that you may 
be able to resist the subtle assaults of the devil, since 
he walketh about day and night, as a roaring lion, 
seeking whom he may devour. 1 Peter 5 : 8. Hence 
be followers of God; the Lord will preserve you. 

And know, my sisters, that the sixth day of this 
month, in the afternoon, I was brought before N. 
N. (who I heard, certainly came in the name of the 
procurator general, or of his subordinates), and be- 
fore the jailer and another man, where they were 
drinking wine at the table. As I came before them the 
jailer in the presence of them all, said to me : "Abra- 
ham, you must go before the court on Tuesday." 
His wife, who was also present with them that served 
at the table, said : "They have three weeks respite." 



The jailer said: "Because the Duke of Alva is com- 
ing here, they must go through." He did most of 
the speaking. I said that I was very well satisfied 
with it. He asked me whether I was well satisfied. 
I replied: "Yes, if it is the Lord's will, I am quite 
well satisfied. ' ' They asked me, whether I made so 
little of that at which Christ so greatly trembled, 
and said : ' ' Father, if it be possible, take away this 
cup from me." Mark 14:33, 36. They further asked 
me, whether I did not wish that I were released, 
and if the doors were open, whether I would not go 
out. I said, "Yes," if they opened the doors I 
would go out; but as this was not the case now, that 
I thanked the Lord for all that he sends upon me. I 
also said that he, or they, had no power to release 
me without the consent of the Duke of Alva, or the 
like. They asked me whether I did not wish to 
break out. I replied that if I knew I should bring 
him into trouble I would have no desire to be out, 
or to break out. They said that it would cost him 
his neck. I said that if this was the case I did not 
wish to be out. In the further progress of our 
conversation they asked whether they should not be 
saved, or something similar. I said: "The apostle 
John says : He that saith, I know God, and keep- 
eth not his commandments, is a liar. ' ' 1 John 2 : 4. 
I could not properly finish what I wanted to say, for 
they so interrupted me, that I do not know myself 
what answer they gave me. I also said that the 
apostle says that whoremongers, drunkards, mur- 
derers, liars, proud, revilers, gluttons, and the like 
men, shall not inherit the kingdom of God, and that 
they have no God. 1 Cor. 6:9,10. They again in- 
terrupted me, for the Lord gave me a mouth to say 
so much, that they could not well bear it. They 
said that what I said was true enough, if men died 
therein; but if they had time yet to call upon the 
Lord for forgiveness, then, they thought they should 
yet be saved . I replied that it was too dangerous a 
thing to depend upon such a calling ; for fre- 
quently such entreaters for forgiveness, when they 
recover, go into their old ways ; and I opined that 
they were probably such too. Then they again in- 
terrupted me, and I admonished them, that they 
should repent and feel sorry for their sins before 
they felt the day of their death approaching. They 
asked whether we were all . saved. I replied, that 
the Lord promises salvation to them that do his 
will, and do not deny him, though they have to suf- 
fer much here for his name. Matt. 7:21. Of such 
the apostle says : By grace are ye saved. Eph. 2 : 8. 
For though we do all that we can, we are still un- 
profitable servants, and must rely upon the grace 
of God. Luke 17:10; Acts 15:11. 

Here I should have liked to quote some more 
scriptures, but they interrupted me too much. I 
said that their hope was vain, or something similar, 
and this because of their sins, as the prophet says : 
" Your iniquities have separated between you and 
your God." Then they became angry, especially 
j the jailer, and I thought they ought not to get 
angry. I further said that it now is as the prophet 
says : " He that departeth from evil maketh himself 
a prey, and, as Christ says, is hated by all men. 
Is. 59:15; Matt. 10:22. They all interrupted me 



MARTYRS MIRROR. 



787 



again, and finally said that I should be led away. 
And there sat a man there, who said to the jailer, 
that he would first give me a drink. Then we had 
many words again, but I could never quite properly 
finish what I wanted to say, though I would have 
liked so much to finish it, on account of an honest 
man that was there, who reproved the jailer himself, 
because he became so angry. Then the jailer 
brought me a glass of wine, and I thanked him, 
saying: "To your health!" He asked me why I 
did not say: "God bless you." I replied: "We 
ought not to take the name of the Lord in vain, as 
the drunkards and fornicators do." This made them 
so angry that they had me led away without giving 
me the drink. God be thanked and praised for his 
great grace that he gives his own all that is nec- 
essary to their salvation. I am told, my sisters, that 
they only did this to see whether I would not depart 
from the Lord; yet I know that they did not once 
urge me to forsake my faith. 

Excuse this simple letter. I greatly long for the 
day of our deliverance ; I was so rejoiced the night 
that I heard that we were so near our deliverance, 
that for joy, the tears streamed from my eyes. The 
Lord be praised for his great grace. We trust to 
await our time with patience. They perhaps thought 
to frighten me by it; but I rejoice in it, God be 
praised, who gives me such strength. O my sis- 
ters, should one not rejoice at the prospect of so 
soon being delivered from all sorrow through the 
grace of the Lord ? O that we were fit for it, what 
a great joy this would be for me ! Yet I expect it 
through the Lord's great grace, though I am not 
worthy of it. O that matters were so far, that the 
fiery furnace were prepared. O that it were so far, 
that I were standing in the strait gate, where flesh 
and blood must be left behind ; then it should soon 
be over. 

O my dear sisters, I am of such good cheer, and 
I receive such strength from the Lord, that I can 
not express it, praise be to him forever for his great 
grace which he shows me. I find it to be true : he 
that trusts in the Lord alone has in his sufferings 
such joy of heart, that no one can know it, save he 
that experiences it. 

Farewell; I commend you to God in grace. Pray 
God, the Lord for me; I will do the same for you. 

Written by me your weak brother, 

Abraham Picolet. 



TIJS JEURIAENSS AND JAN CLAESS, A. D. 1569. 

In this dark bloody reign of antichrist two other 
pious brethren fell into the hands of the tyrants, 
one of whom was a minister of the word, named 
Tijs Jeuriaenss, residing in North Holland, at Karop 
in Waterland. The name of the other was Jan 
Claess, born near Wesop, and residing in the same 
town; he was still a single man, about twenty-five 
years of age. And as said Tijs Jeuriaenss had gone 
to Muyen near Amsterdam, to serve the church of 
God in the word, while said Jan Claess in com- 
pany with some others went to Muyen to hear the 



exhortation. Thus he was apprehended with Tijs 
Jeuriaenss, and brought to the castle of Muyen, 
where they remained in imprisonment for about half 
a year, and were then sent to the Hague, where 
they were also kept confined for about half a year, 
and were then sent back to Muyen, at which place 
after about three months both were sentenced to be 
strangled and burnt at the stake. This was so done, 
and they were burnt black in their faces with reed, 
and were each put at a stake outside of the dyke, 
in the reed, at Muyen , for food to the birds. And 
as these pious witnesses of God suffered all this, not 
on account of having committed any crime (upon 
which alone the secular power has a right to visit 
punishment), but only for the truth of the word of 
God, and a good conscience, they are under the 
blessed promise of God, who has said: "Blessed are 
they which are persecuted for righteousness' sake: 
for theirs is the kingdom of heaven. ' ' Matt. 5 : 10. 
And as they have here for Christ's sake delivered 
up their bodies unto death, for a living sacrifice holy 
and acceptable unto God, in confirmation of the 
truth, so they shall receive these their mortal and 
corruptible bodies again in the resurrection of the 
just, in eternal, glorious immortality, and shall live 
forever with Christ, whom they confessed here. 

The particulars of this offering we have received 
from the lips of Symon Fijts, teacher of the church 
of God in Tessel, who was present in a chamber at 
their apprehension, and visited them in prison, and 
with his own eyes witnessed their steadfast depart- 
ure from this world. 

This Tijs Jeuriaenss was a very zealous follower 
of Christ, who in his long imprisonment also wrote 
many excellent letters for the consolation of the god- 
fearing, some of which have long before this been 
published in a separate book; treating, among other 
things: of the bringing in and incarnation of Jesus 
Christ, and, again, of his departure; and also of the 
free will'of man. Of these letters we, in order to 
avoid prolixity, present two to the reader; they are 
as follows: 

The manifold grace of our God, and the abound- 
ing, deep love of his Son Jesus Christ, with the un- 
searchable, rich mercy of our dear Lord Jesus 
Christ, who hath translated us into the kingdom of 
his dear Son and delivered us from this present 
evil world, according to the will of God and our 
Father, and the communion, love, joy, comfort and 
mighty power of his Holy Spirit, we wish to all 
dear brethren and sisters, and all our fellow-believ- 
ers ; also much wisdom, patience, a valiant faith, 
immovable hope, the breast-plate, helmet and armor 
of our God, certain victory, the triumphant, two- 
edged sword of the Spirit, and the power of God 
through the blood of the Lamb. To this high God 
and Lord, and his blessed Son be power, strength, 
might, praise, honor, and glory, forever and ever. 
Amen. 

I desire out of a pure heart, with the prophet 

Daniel, imprisoned in Babylon, from pure love, to 

open the windows of my heart toward the pleasant 

j city of my God, Jerusalem, now to look lovingly 

] upon her with a glad heart, and to show her a joy- 

' ful face out of pure love; and thus to turn the eyes 



788 



MARTYRS MIRROR. 



of pleasant desire to her, and to show her out of 
pure love a pleasant, glad and joyful countenance, 
with the sound of rejoicing; for Jerusalem signifies, 
vision of peace. This adorned and pleasant city of 
Jerusalem was shown by the angel of God to the 
apostle John. Rev. 21:10. He saw it in the Spirit 
and in a vision, with a joyful heart, and confessed 
that Jerusalem is a vision of peace, and therefore it 
cannot be . beheld but through the vision of peace. 
John saw her in a vision, and discerned her by the 
Spirit of truth; hence no one can now see her but 
by the vision of the Spirit, and through the Spirit 
of truth. This city has the glory of God; her streets 
are like unto gold, yea, of pure gold. Verse 21. 
Here is the river of life, clear as crystal. 22: 1. In 
short, here is the pleasant tree, which yields her 
fruit every month; the leaves of it are for healing, 
for they are fruits of life. This city has high walls, 
twelve foundations, and twelve gates. 21:12,19. 
She has also twelve watchmen, with twelve trum- 
pets, the pleasant sound and glorious voice of which 
rejoice my soul. This is that joyful, pleasant and 
sweet voice which delighted John; for it is like the 
voice of harpers playing on their harps. 14:2. The 
sound and voice of all kinds of music in Babylon 
caused the Babylonians to kneel down and wor- 
ship the high image (Dan. 3:7); but this sound 
causes my soul to rejoice with the joy of the Holy 
Ghost. This city is far more glorious than all other 
cities, for her builder and maker is God. Heb. 11:10. 
This city comes down from heaven, prepared as a 
bride adorned for her husband. And I heard a 
voice out of heaven saying, Behold, the tabernacle 
of God; for God will dwell with them, and he shall 
wipe away all tears from their eyes. Rev. 21 : 2, 3, 4. 
Behold, here is the spiritual Solomon of the spiritual 
tabernacle or temple. Here is the spiritual sea 
which is carried by twelve oxen. 1 Kings 7:23. 
In short, here every thing is spiritual; according to 
the request of Peter, lively stones in this living or 
spiritual temple or house. 1 Pet. 2:5. Here the 
golden vessels filled with incense are brought to the 
altar of the Lord. These golden vessels filled with 
incense are poured out before the Lord, for they 
are the prayers of the saints. Rev. 5:8. Thus ev- 
erything is renewed in spirit and in truth. For 
here is the spiritual paradise planted or founded by 
God himself. Here men eat of the tree of life. 
Here is the spiritual Adam, of which the literal 
was a figure, after whose image all Christians strive, 
till they are like unto him in weakness, for they 
must be conformed to the image of his Son. Ro- 
mans 5: 14; 8:29. Here has also the spiritual Eve 
and bride of this spiritual husband come forth, 
through the spiritual sleep, and is thus flesh of his 
flesh, and bone of his bones. Gen. 2:23; Eph. 5:30. 
There is also here, in spirit and in truth, the spirit- 
ual ark seen by John. Rev. 11 : 19. Here we enter 
in a spiritual manner into the ark of God, through 
the baptism of Jesus Christ, inwardly prompted to 
it by fire and the Holy Ghost, and outwardly all 
the evil carnal lusts washed with water; yea, bap- 
tized into his death. Rom. 6:3. For as by the flood 
all flesh perished, so must now also perish, through 
baptism, all lust of the flesh, and die without the 



ark, which is represented by the former. 1 Peter 
3: 20, 21. Here is the spiritual dove, which brought 
the spiritual olive branch into the ark of the Lord; 
for as the dove brought an olive branch in her 
mouth into Noah's ark, to show that the flood was 
abating, so the Holy Ghost came down in the form 
of a dove upon Christ, to show that he was the 
Son of God, as had been said to John the Baptist: 
"Upon whom thou shalt see the Spirit descending, 
he it is." John 1:33. In the second place, to show 
that the flood or punishment had departed, and joy 
and glad tidings were come. 

Behold, this is the spiritual dove, as Esdras says: 
Of all the fowls thou hast chosen thee one dove. 
2 Esd. 5: 26. And Christ Jesus says to his disciples: 
Be harmless as doves. Matt. 10:16. These doves 
bear the pleasant olive branch, which is Christ, to 
all those that with Noah desire and apprehend it by 
faith. I desire once more, with the eyes of love, and 
with the vision of peace, to turn my heart and mind 
with John to the glorious woman (Rev. 12:1) since 
the Lord has shown her to me through faith and 
the vision of his word; for her beauty has drawn 
me, her loveliness inflames me, I am inclined to her, 
she has with her sweet singing conquered my heart, 
she-has captivated me with her lovely eyes, she has 
bound me with heavenly bonds, for her bond is the 
girdle of truth, the bond of peace and love. Ephe- 
sians6:i4; 4:3; Col. 3:14. 

I have on account of her forgotten my father's 
house. How charming and lovely is this woman, 
how glorious is her raiment ! This woman has a 
crown of twelve stars upon her head; she is also 
clothed with the sun, and the moon is under her 
feet, and two wings also are given her to escape 
from the dragon. This woman is spiritual, and 
hence she must be viewed with spiritual eyes; all 
the proud and vain-glorious cannot behold her 
beauty; she is clothed with the sun, with the clear 
sun of understanding and of truth, says the Script- 
ure. 

I rejoice with John, for he says : "Let us be glad 
and rejoice, [and give honor to him :] for the mar- 
riage of the Lamb is come, and his wife hath made 
herself ready. And to her was granted that she 
should be arrayed in fine linen, clean and white: for 
the fine linen is the righteousness of saints." Rev- 
elation 19:7, 8. 

Whosoever now hears this woman falls in love 
with her, and he who lovingly turns his eyes and 
face to her, and beholds her beauty, is captivated 
by her loveliness, for she is the Queen of the Son 
of the Most High God. This woman pours out the 
unadulterated sweet wine which comes from the true 
vine. Over this woman or city of Jerusalem I will 
rejoice with David and say: "I had rather be a 
door keeper in the house of my God, than to dwell 
in the tents of wickedness." Ps. 84:10. O Jeru- 
salem, thou city of God, glorious things are spoken 
of thee; for the Lord loveth the gates of Zion more 
than all the dwellings of Jacob. Ps. 87:3, 2. O Je- 
rusalem, thou most beautiful, most pleasant, and 
most glorious city, above all royal cities! O Jeru- 
salem, thou pleasant city and vision of peace, over 
thee is the King of Peace, the Mighty God, and 



MARTYRS MIRROR. 



789 



Lord is his name. Is. 9:6. behold these are the 
pleasant looks which mine eyes cast upon thee; 
these are the windows of joy through which I be- 
hold thee. Once more I must through the window 
of the divine truth view thy glory ; mine eyes and 
face are thus fixed upon thee, that the tears run 
down my cheeks. I cannot turn mine eyes and face 
from thee; though the winds blow into my face, that 
the tears flow from mine eyes, I will dry them with 
the beautiful, lovely, pure, and white handkerchief 
with which my most beloved has given me to dry 
them, that I may behold her so much the more 
clearly. Behold, thus I will now with the beloved 
prophet David turn my heart's delight to thee, and 
thus give thee the desire of my heart, and say: 
"Jerusalem is builded as a city that is compact 
together : whither the tribes go up, the tribes of the 
Lord, unto the testimony of Israel, to give thanks 
unto the name of the Lord. For there are set 
thrones of judgment, the thrones of the house 
of David. Pray for the peace of Jerusalem: they 
shall prosper that love thee. Peace be within thy 
walls, and prosperity within thy palaces. For my 
brethren and companions' sakes, I will now say, 
Peace be within thee." Ps. 122:3 — 8. Peace be 
with you all. Keep thy foot when thou goest to the 
house of God. Concerning this house read Isaiah 2 ; 
Micah 4. 

We poor prisoners in the Lord, and bound of Je- 
sus Christ, for the testimony of our God, and for 
the incontrovertible truth of our dear Lord and 
Savior Jesus Christ ; also severed and banished for 
still holding fast to the truth and to this testi- 
mony; wish salvation, joy, gladness, love, comfort, 
strength, and the fellowship, operation and power 
of the Holy Ghost to all our dear brethren and 
sisters, that are rejected and oppressed by the 
proud, for the true knowledge of Jesus Christ and 
the fear of God, for a proof of their severe blindness 
and pride, and for a proof of patience and pure 
fear of God in all of you ; in short, for a proof, that 
through the power of our God you are kept in the 
faith, and also for a confirmation of his word, that 
the gates and fiends of hell cannot cast you down. 
May the strong God with his mighty power and 
word henceforth keep us all through the abundant 
riches of his grace; to him be for it praise, honor, 
glory, power, might, and strength in glory, forever 
and ever. Amen. 

Out of pure, brotherly, unfeigned love, and from 
the inmost of our soul and the depth of our heart, 
with a pure conscience toward all banished, op- 
pressed, burdened, and distressed souls, I write this 
simple and plain letter to you, out of a pure 
heart, as a drop of morning dew, dropping down 
for the refreshing, cooling and comforting of your 
hearts ; hence I beseech you with all my strength, 
yea, from the inmost depth of my heart, and by 
the cross and sufferings of our Lord Jesus Christ, 
and also by his bitter death and his precious blood 
shed for us all, discern and comprehend it with 
pure, clear eyes, ears and hearts. O brethren and 
sisters, behold and consider diligently from what the 
mighty power, Spirit and word of the Lord have 
delivered you. The hand of the Lord has power- 



fully delivered you, that you might not be punished 
with the severe darkness and blindness into which 
many are fallen. God has also well preserved you 
from all the plagues and sorceries of Egypt, while 
so many now lose their birthright. 

brethren and sisters, take heed to it. Because 
you firmly and confidently hope in the living God ; 
therefore the consuming, and devouring, severe fire 
(which devours all around it) has not been able to 
devour or consume you, though all heat, cunning, 
and craftiness were used in Babylon's fiery furnace; 
yea, my friends, though the lions of Babylon gnashed 
their teeth, you have, like Daniel, not been harmed 
by them, God be forever praised for it. Hence, my 
most beloved brethren and sisters, whom I love 
with all my heart, from this, and much more, the 
power of the Lord has preserved you, for through 
his victory you have triumphed, and shall triumph, 
till you receive the end of your faith, even the sal- 
vation of your souls. Amen. 1 Pet. 1 :q. 

1 beseech you all with an unfeigned faith, open 
your heart once, and consider and lay to heart in 
spirit and in truth these words of the prophet : 
"Your brethren that hated you, that cast you out 
for my name's sake, said, Let the Lord be glorified; 
but he shall appear to your joy, and they shall be 
ashamed, saith the Lord." Ps. 66 : 5. 

In another place he says : I sat not in the assem- 
bly of mockers, nor rejoiced; I sat alone because 
of thy hand: for thou hast filled me with indigna- 
tion. Jer. 15: 17. 

In the third place, mark with an attentive heart 
the words of the prophet : I will also leave in the 
midst of thee (saith the Lord) an afflicted and poor 
people, and they shall trust in the name of the 
Lord. The remnant of Israel shall not do iniquity, 
nor speak lies ; neither shall a deceitful tongue be 
found in their mouth : for they shall feed and lie 
down, and none shall make them afraid. Sing, O 
daughter of Zion ; shout, O Israel ; be glad and 
rejoice with all the heart, O daughter of Jerusalem. 
The Lord hath taken away the judgments, he hath 
cast out thine enemy: the King of Israel, even the 
Lord, is in the midst of thee : thou shalt not see 
evil any more. In that day it shall be said to Jeru- 
salem, Fear thou not: and to Zion, Let not thy 
hands be slack. The Lord thy God in the midst 
of thee is mighty; he will save, he will rejoice over 
thee with joy; he will rest in his love, he will joy 
over thee with singing. I will gather them that are 
sorrowful for the solemn assembly, who are of thee, 
to whom the reproach of it was a burden . Behold, 
at that time I will undo all that afflict thee. Zeph- 
aniah 3 : 12 — 19; Is. 43; 41 : 14. 

The prophet Ezekiel also says: Because with lies 
ye have made the heart of the righteous sad, whom 
I have not made sad, and strengthened the hands 
of the wicked, that he 'should not return from his 
wicked way, that I should save his life. Ezekiel 
13:22; Jer. 23:14. 

See, my worthy, chosen brethren and sisters, 
here you have comfort and joy in these and other, 
similar passages, in which you can with the afflicted 
in Israel find joy and gladness; hence these passages 
belong to you. For it has been done out of the true 



790 



MARTYRS MIRROR. 



fear of God, and because we feared in our con- 
science, we renounced them (God be praised), ac- 
cording to the word of the prophet (Jer. 15:17) 
and the teaching of the apostle; for I declare before 
the Lord, and before his angels and hosts, yea, that 
I am ready with all my heart, and desirous, by the 
help and grace of the Lord, to testify to this with 
my flesh, blood and death. This is the solid ground 
of truth, firm and incontrovertible. I doubt not 
that they are wrong, and we, through the grace of 
God, right. Thus I longingly expect to testify with 
a joyful mind to their wrong, even unto death, and 
also to confirm my faith and little gift. May the 
Lord strengthen me and my fellow-prisoner. But 
we must first drink the bitter cup with fear and trem- 
bling. O that we might taste it! for I have already 
given myself to him who was first given for me. 

Hence, I further pray for the sake of the fellow- 
ship and unity of the Spirit, that every one love the 
brotherhood. 1 Pet. 2:17: O brethren and sisters, 
take heed thereto with a pure heart and faithful 
love; for we have all been made to drink into one 
Spirit, and are baptized into one body. 1 Cor. 12:13. 
Therefore serve one another diligently in love: 
cleave to Christ's body, abide with your members, 
and neither separate nor divide. Let each esteem 
other better than themselves, and you will remain 
together with peace and joy; (Philip. 2:3); the 
merciful God grant this to you and us all. Amen. 

In the third place, I further pray by the power of 
the Spirit, and by the conqueror Jesus Christ, yea, 
I beseech you by the love of the Father toward us, 
— the words are full of joy, spirit and gladness — : 
As my heavenly Father hath loved me, so have I 
loved you: continue ye in my love. John 15:9. O 
brethren and friends, take heed to it; love must be 
according to the example of Christ firm and sure, 
for therein love is revealed, known and shown to us, 
yea, herein love stands fast; declared by the death, 
blood and confession of his Son. O friends, my 
most beloved, this is the true measuring-reed, ac- 
cording to John's writing. Rev. 11 :i. Consider 
this in the depth of your heart. 

In the fourth place, I further beseech your love, 
consider with an attentive heart, and inwardly and 
outwardly, with a live, sober mind, prove, measure 
and correct yourselves with the word of God, and 
follow and hold fast the same. O hold fast to the 
word of God, and you will never be deceived. 

In the fifth place, I beseech all my brethren and 
sisters, as one that loves you with all his heart, if 
you would have your souls saved, receive the warn- 
ing of the Holy Ghost, that in the latter times many 
shall depart from the faith, giving heed to seducing 
spirits. 1 Tim. 4:1. 

O brethren and chosen sisters, consider, and 
learn to know the lying spirits. O diligently try the 
spirits by faith, and the knowledge of the word of 
God. 1 John 4:1. Distinguish the good and the 
evil consciences of men. O discern and learn to 
know with diligence them whose minds are corrupt, j 
also who have the form of godliness, but deny the j 
power of the Spirit. These and other points despise I 
not;det them never depart from your heart, but' 



hold them fast according to the word of God; try 
all spirits, and measure them therewith, and you 
will know what form or appearance they have. O 
brethren, beware with a pure fear of God, beware 
every way, that no one set up his reason or con- 
science as a head, and relapse into his old natural 
state. But much rather let the heart and conscience 
grow and increase according to the word of God. 
Let your understanding be of the unadulterated 
milk, and of the wine from the pure vine Christ. 
Refresh your heart with the living waters. Hold 
fast to the fountain and rock unto death. 

Lastly,- 1 beseech your love yet, by the crying of 
Jesus Christ, by the weeping of the apostle Paul 
(Philip. 3:18), and by the many tears of the 
prophet Jeremiah, diligently to attend to and con- 
sider, and, with a living and working faith to hold 
fast to and not depart from the solid ground, and 
immovable foundation in Sion. 1 Pet. 2:6. My 
brethren, we longingly expect to have to go hence; 
help us, therefore, to contend for the faith (Jude 3) 
and to defend it unto death. We hope by his power 
and strong grace, help and consolation to go before 
you, if it is his divine will. We have already given 
our bodies to him who bought our souls with his 
precious blood. 1 Cor. 6:20; 1 Peter 1 : 19. 

Thus, my dear brethren and sisters, we will here- 
with bid you adieu, and take leave for this time; if 
it were the will of the Lord, I would from the heart 
that it might be our final farewell and adieu till in 
life eternal — his divine will be done with us. 

We greet all brethren and sisters that love us in 
the faith, especially those that are banished, out of 
a pure, brotherly, unfeigned, 'sound love, with the 
mighty power, the word and peace of our dear 
Lord Jesus Christ, till in his eternal glory. Amen. 

Further, do not forget us poor, miserable, weak 
fellow-members, and receive our letter in good part, 
it is written out of love. We would have written 
more, but it is now not necessary; besides, we may 
soon be debarred from it, for we are chained to- 
gether like horses. We expect, as the bailiff says, a 
letter from the stadth older as to what he shall then 
do with us. 

The Spirit of peace, love, joy, peace ; comfort and 
grace be upon all the godfearing, especially do we 
wish much good to the banished, who, for the testi- 
mony of the truth, through their faith, have over- 
come the wicked and still overcome in Christ. The 
Spirit of peace be with your spirit. Amen. 

Written on the 15th day of our imprisonment. I 
hope that through the grace of God we are bound 
with a strong chain of love; love abides steadfast 
unto death. By me, Tijs Jeuriaenss. 

I beseech all my brethren and sisters, and you, 
as a prisoner in the Lord, by the mercies of God, 
and by the coming of our Lord Jesus Christ, and by 
our gathering together unto him, that ye be not 
soon shaken in mind, or be troubled neither by 
spirit nor by word, nor by letter as from us. 2 Thes- 
salonians 2:1, 2. This is the faithful warning of 
Paul to his friends. 



MARTYRS MIRROR. 



791 



ANOTHER LETTER OF TIJS JEURIAENSS, WRITTEN 
IN PRISON TO THE- FRIENDS IN EDAM, A. D. 1569. 

My dear brethren and sisters, one with us in our 
most holy Christian faith, I wish you the weapons 
of light, to fight against the works of darkness ; yea, 
from the depth of my heart and my inmost soul I 
wish you new tidings, glad news, an evangelical 
greeting, grace, mercy, peace, long-suffering, love, 
comfort, wisdom, and steadfastness; yea, from God 
our heavenly Father, all his heavenly treasures and 
riches, through Jesus Christ, our Giver and Dis- 
tributor, our Prophet; great Apostle, and High 
Priest, our Ground, Foundation and Corner-stone 
in Sion, our Trumpet, and Horn of salvation in the 
house of David and camp of Israel, our Way, Door, 
Truth and Life, our Reconciler, Mediator and Ad- 
vocate, our Peace, Atonement and Righteousness, 
our pashcal Dove and pashcal Lamb, our Sun, Light, 
Morning-Star, our delightful Emmanuel, Peace, 
Comfort, and Captain of the faith, our Shepherd, 
David and Solomon according to the spirit, our 
Comforter and Rejoicer, our Joy, Gladness, Might 
and Strength, our Fortress, Castle, Wall and 
Strength, our Hero, Warrior and Conqueror, who 
led captivity captive, deprived death of its might, 
power, and strength, that is, him that had the 
power of death, brought life and immortality to 
light, spoiled principalities and powers, triumphed 
over them in himself, broke down the middle wall 
of partition, blotted out the handwriting and nailed 
it to the cross, fulfilled the promises, satisfied the 
law, confirmed the testament with his death, and 
sealed it with his blood, and renewed all things, and 
put them under his feet, at the mercy seat upon the 
ark of God, above the cherubim, in the most holy 
place, that is, the head of his church forever. 
Amen. Eph. 4:8; Heb. 2: 14; Col. 2: 15; Eph. 2:14; 
Matt. 5:17; Heb. 9:17: Rom. 3:25; Ex. 25:17; 
Eph. 1:22. 

Since you are often in our hearts, dear and in 
God beloved, sanctified brethren and sisters, we 
cannot well forbear to visit your love, in spirit, 
through love, with our unworthy letters. For 
though according to the flesh, we are not present 
together, we are nevertheless together in spirit, and 
we rejoice in our bonds, afflicted in the flesh, but 
joyful and delighted in spirit, when we consider 
your love, piety, brotherly love and godliness, the 
steadfastness of your faith, the assurance, constancy 
and confidence of your mind, your steadfastness and 
the obedience of the Gospel, your boldness of Jesus 
Christ, and the strengthening of our God through 
the power of his Holy Spirit. Hence the word of 
God abides in you, and you have overcome the 
wicked one, which no one can do except he remain 
grounded, rooted and fixed in God through Jesus 
Christ, and God, again must dwell, walk and rest in 
him through Christ, that is: there must be the word 
and the wholesome knowledge of God, and an un- 
conquerable love, hope and faith; and this in the 
power of the Spirit, irrefutable and unconquerable, 
in the firm foundation stone in Sion, which is to the 
unbelieving, a hard touch-stone of stumbling and 



offense. Hence, whosoever shall fall on it shall be 
broken and crushed; but on whomsoever it shall 
fall, it will grind him to powder, that is, destroy 
him. 1 John 2:14; Eph. 3:17; 2 Cor. 6: 16; 1 Co- 
rinthians 13:13; 1 Pet. 2:6; Matt. 21:44. 

Hence our unworthy letter is not especially writ- 
ten to your love, nor to teach or admonish your 
love. O no, you have the anointing of him that is 
holy, and hence you are already taught and en- 
lightened in God, through Jesus Christ, by the 
Holy Ghost. 1 John 2:27; John 6:45. Besides, 
you have and know the holy Scriptures which can 
instruct and exhort you unto godliness. But we 
unworthy ones pray and wish day and night for the 
holy God and King of eternity, the Father of light 
and mercy, to strengthen and confirm through his 
unfathomable grace, and by his Holy Spirit, us and 
you in the spirit of our minds, according to the 
heart, and that Jesus Christ according to the inner 
man may dwell in our hearts by faith, that we, 
being rooted and grounded, steadfast and immov- 
able from the hope of the Gospel, may be able to 
know and comprehend with all the saints of God, 
and with all Christian believers and chosen children 
of God, what is the abundance of his power and 
might, the riches of his glory, and his unfathomable 
grace, yea, the height, depth, breadth and length, 
and to know the love of God and Christ, which 
passes all knowledge, wisdom and understanding, 
that he would herein and hereby fill you with all 
the fullness of God . Eph. 4:23; 2:16. 

See, my affectionately beloved, sanctified breth- 
ren and sisters, who are partakers of the kind and 
nature of our common, most holy, Christian faith, 
I say, of the kind and nature of God, through the 
regeneration of God, the heavenly Father, by his 
incorruptible seed and word, through the resur- 
rection of Jesus Christ, in heavenly places, in the 
illumination and brightness of the heavenly glory, 
in newness of spirit, in the mind of Jesus Christ, 
by the sprinkling of the blood of Jesus Christ unto 
obedience in the sanctification of the spirit. 2 Peter 
1:4; 1 Pet. 1 : 2. Hence we have all been made 
to drink into one spirit, and are baptized into one 
body, and sealed by one Spirit unto the day of our 
redemption. 2 Cor. 12:13; Eph. 4:30. Where this 
thus exists, there is certainly the nature of the Chris- 
tian faith and the nature of God, without which faith 
and regeneration cannot be, exist, or be named; but 
where this is found and thus exists in full power of 
the spirit, as said, there are without doubt the bless- 
ing of God, the dew of the Holy Ghost and of the 
heavenly benediction, and the rain of righteousness, 
in all manner of fruitfulness, growth and incense in 
the knowledge of God and the mind of Jesus Christ. 
Ah, there is Abraham's holy seed of peace, the chil- 
dren of the promise, not of the flesh, nor of the law, 
but of the Spirit, in Isaac sanctified, justified, and 
blessed with all spiritual blessings in new and heav- 
enly places in Jesus Christ. Rom. 9:8; Eph. 1 : 3. 
And therefore they have, and there pertain to them 
the adoption, the law, the service of God, the glory, 
the testaments, and the promises that were made to 
the fathers, which belonged to Israel according to 
their birthright, that is, according to the flesh, but 



792 



MARTYRS MIRROR. 



who on account of their unbelief were rejected, and 
failed in them. Rom. 9:4. But the spiritual Israel 
of God, namely, the seed of Abraham, the children 
of the promise, have obtained it by their faith, and 
have attained to, and been called and elected there- 
unto through grace; they have contrary to nature 
been grafted into the good olive tree, and have 
through grace become partakers of the root and 
sap. Rom. 9:8; 11:20 — 24. And this is now the 
great mystery of God, and the unsearchable grace 
of Jesus Christ, the mystery of the Holy Ghost, 
above the wisdom of the Jews, and the understand- 
ing of the Greeks, as Paul says, and signifies to us. 
Eph. 3 : 3—5. 

Yes, my chosen friends, and sanctified of God, 
what a great benefit, love and mercy of God our 
Lord and Savior Jesus Christ is this, namely, that 
we who were not a people, are now the people of 
God ; we who had no hope in the covenants of 
promise are now by faith in Jesus Christ ingrafted 
and partakers and fellow-heirs of his promises. 
r Pet. 2:10; Eph. 2:12. Behold, thus acts and 
works the only wise and eternal God, who in, with 
and by his wisdom measured and fathomed all 
things, and in the twinkling of an eye looked over 
and knew them from eternity to eternity ; I say, 
who through the eyes of his wisdom, in the twink- 
ling of an eye, looked over and knew all things in 
eternity from everlasting to everlasting. O how un- 
searchable are his judgments, and his ways past 
finding out ! For who hath known the mind of the 
Lord? or who hath been his counselor? [or who 
hath first given to him, and it shall be recompensed 
unto him again?] For of him, and through him, 
and to him, are all things: to whom be glory for- 
ever. Amen. Rom. 11:33 — 36. 

This holy, unsearchable and only wise God 
wrought all things according to his wisdom, pur- 
pose, and predetermined counsel, first in figures, 
promises, types and shadows, unto the bringing in 
of a better hope, by the which we draw nigh unto 
God. Heb. 7 : 19. For the figures, shadows and 
heavenly types point us to the true substance and 
perfect truth itself in Christ Jesus, which especially 
the Epistle to the Hebrews tells us, which also so 
gloriously speaks of the advent or bringing in of 
Jesus Christ, and of his departure and perfection, 
as may most satisfactorily be seen in great power 
and glory, which is very pleasant and delightful to 
read, consider and lay to heart. Heb. 1:6; 5:9. 
Happy he who therein has his joy and delight, who 
considers it in the depth of his heart, and sincerely 
treasures it up. 

For since God in his wisdom and foresight has 
wrought and ordered all things to man's profit and 
salvation, and in order to signify and show some- 
thing else, mark well, the priests in the law were 
made priests without an oath, and this because of 
weakness and imperfection, and because death did 
not suffer them to continue, that is, the law made 
nothing perfect, nor could it; with all its services 
and sacrifices, bring or give us perfection, salvation, 
or righteousness ; for they could not make or be- 
come perfect in conscience, who worshiped ; for if 
there had been a law given which could make per- 



fect, righteousness would be by the law, and thus 
no better means would have been sought or used; 
and therefore the law has an end because of imper- 
fection, and terminates in Christ. Heb. 7; Romans 
10 : 4. For the word of the oath which was since 
the law, makes the Son our high priest perfected 
for evermore. Heb. 7 : 28. And he ever liveth to 
make intercession for our sins. v. 25. For he has 
neither beginning of days, nor end of life. v. 3. He 
dieth no more; death hath no more dominion over 
him ; for in that he died, he died unto sin once 
(Rom. 6 : 9), that is, he became a propitiation and 
sacrifice for sins, which is perfect, constant and per- 
petual. 1 John 2 : 2. For as the priests had to have 
compassion on them that sinned and erred through 
ignorance, because they themselves were also com- 
passed with infirmity; therefore our high priest be- 
came a poor, passive and mortal man, that he might 
have compassion on our sins and infirmity, because 
he became himself like unto us in all things, and 
was tempted like as we are, yet without sin, as may 
be seen everywhere in the New Testament. Hebrews 
5:2; 4:15. 

For since Adam was unclean in his nature, and 
with his seed and generation lay in sin and death, 
because of transgression, and the law of God re- 
quired a pure, undefiled, holy, and blameless sacri- 
fice for sin and transgression, that is, satisfaction 
for transgression and propitiation for sin, in order 
to help and save men; therefore the pure, undefiled 
and immaculate Word of the heavenly Father, out 
of great love and compassion had to come down 
here from high heaven, and, according to the prom- 
ises of the prophets and the word of the angel, be 
conceived of the Holy Ghost in Mary, and, through 
the power of the Most High, be born of the holy 
virgin, and be holy, innocent, undefiled, and sepa- 
rate from sinners, if he according to the law was 
to be a pure, holy, undefiled, and blameless sacri- 
fice for sin, if the law was to be fulfilled, the sins 
propitiated, the sacrifice made, and our high priest 
made perfect as such for evermore by the oath. 
And he ever lives to make intercession for our sins ; 
for such a high priest became us. Rom. 8 : 34. 

Hence this was the greatest joy on earth that has 
ever been heard, seen and received : that God came 
and was seen and manifested in the flesh. 1 Timothy 
3: 16. The Lamb of God, which beareth and taketh 
away the sins of the world (John 1 : 29), came upon 
earth, in human form and in the likeness of sinful 
flesh (Rom. 8 : 3), taught the kingdom of God 
(Mark 1: 15), preached the Gospel of his peace and 
the word of his reconciliation (Luke 4:18; Ephe- 
sians 2:16), and declared life and his grace, the 
good gospel news, the trumpet sound, to gather 
Israel to Jerusalem out of every land, to keep the 
feasts of Easter, Pentecost, . and of Tabernacles, one 
new moon and Sabbath after another (Ex. 12:16; 
Is. 66:23), as the prophet says: Hearken, thou 
chosen daughter of Zion, and ye holy inhabitants of 
Jerusalem, what joyful sound and shouting is in thy 
streets ! O what joyful and good news and glad ti- 
dings are in the camp of Israel, to gather the heav- 
enly manna, which lies there, giving delight and 
sweetness. Ex. 16:16; Wis. 16:21. But there had 



MARTYRS MIRROR. 



793 



to be a golden pot in which the holy manna of God 
was preserved (Ex. 16:33), so there must be a clean 
flask and cruse, in which the spiritual waters of eter- 
nal life must be gathered. And he that eats of this 
heavenly bread, and drinks of this water of life, shall 
live forever, and shall neither hunger nor thirst any 
more; for it shall be in him a well of living water 
springing up into everlasting life. John 6:51; 4: 14. 

See now, my dear and in God beloved, sanctified 
brethren and sisters, partakers of his promise, [fel- 
low] citizens [with the saints], and of the house- 
hold of God, built upon the foundation of the proph- 
ets and apostles, yea, a habitation of God through 
the Spirit, a spiritual house and holy temple, and 
lively stones, a royal generation, and an holy priest- 
hood. Heb. 2:12; Eph. 2:19 — 22; 1 Pet. 2:5,9. 
I say, holy inhabitants of Jerusalem, who have a 
free and open fountain for sin and uncleanness 
(Zech. 13:1); who completely and entirely place 
their hope in the grace of God, which is brought to 
you through the gospel sent from heaven, which 
things the angels of God desire to look into. 1 Peter 
1:13,12. Who ascended up far above all thrones 
and heavens, and who is set above all power, might 
and dominion, in this and in the world to come. 
Eph. 4:10; 1:21. But many neither understand 
nor regard this life, nor do they heed this great love 
and grace of God, and therefore they are offended 
in their heart because of their unbelief, and hardened 
through the deceitfulness of sin, and thus a root of 
bitterness springs up, by which many are defiled 
(Heb. 12:15), as nas now been seen and found in 
the case of so many; and they are thus greatly em- 
bittered and defiled, that all medicines, yea, the 
flowing waters that issue from God's sanctuary, 
which can sweeten and heal everything, cannot heal 
or sweeten these pools and marshes, but they are 
given to salt, as the prophet says. Ezek. 47: 1, 11. 
How unwholesome and barren is this water, which 
cannot be healed or made fruitful by the strength 
of the salt from the new cruse, through the power 
of the word of the holy prophet. 2 Kings 2:20 — 22. 

Ah, these bitter waters cannot be made sweet by 
the pleasant tree (Ex. 15:25); for he that drinks 
thereof must die, as John says in his Revelation: 
"There fell a great star from heaven, burning as it 
were a lamp, and it fell upon the third part of the 
rivers, and upon the fountains of waters; and the 
name of the star is called Wormwood : and the 
third part of the waters became wormwood; and 
many men died of the waters because they were 
made bitter. And the fourth angel sounded, and 
the third part of the sun was smitten, and the third 
part of the moon, and the third part of the stars; so 
as the third part of them was darkened, and the 
day shone not for a third of it, and the night like- 
wise." Rev. 8:10 — 12. And he further says that 
the smoke arose out of the pit, as the smoke of a 
great furnace; and the sun and the air were dark- 
ened by reason of the smoke of the pit. 9 :2. 

Hence, my very dear and in God beloved holy 
brethren and sisters, let us put on the armor of 
light, to fight against the works of darkness, that is, 
to walk in the Spirit, and we shall not fulfill the 
works of the flesh. Rom. 13:12; Gal. 5:16. With 



the same meaning also Peter says: ' ' Dearly beloved, 
we beseech you as strangers and pilgrims, abstain 
from fleshly lusts, which war against the soul." 
1 Pet. 2:11. Hence we must arm ourselves in 
weakness with the mind of Jesus Christ, with the 
Holy Ghost, with the word of truth, with the armor 
of light, and with the power of God, on the right 
hand and on the left (2 Cor. 6:6,7), that is, we 
must yield ourselves unto God, and live in God, as 
those that are become alive from the dead, and our 
members as instruments of righteousness unto God; 
then the wicked will not have dominion over us, as 
Paul teaches. Rom. 6:13, 14. And where this thus 
triumphs, works and prevails in the power of the 
Spirit, there are not only conflicts, dying unto the 
sins of the flesh, and unto the old Adam with his 
lusts and desires, but there is also, through the di- 
vine knowledge and the mind of Jesus Christ, to- 
gether with an invincible, firm faith, a sure and cer- 
tain mind in the word and truth of the Lord : a 
conflict against principalities, powers, the rulers of 
the darkness of this world, and wicked spirits; and 
we also bring all reason, and every high thing and 
what exalts itself against the truth into captivity to 
the obedience of Christ. Eph. 6:12; 2 Cor. 10:5. 
And this, as has been said, through a pure, whole- 
some, sure, and steadfast knowledge of God, and a 
constant and certain mind, with the invincible shield 
of faith, with which all the fiery darts of the wicked 
are quenched. Eph. 6:16. And where this thus 
takes place and exists, as said above, there is the 
armor of light, but not of the flesh; there the power 
and armor of God have been put on ; there is the 
mind of Christ, of the Spirit, but not of the flesh: 
there they war in, by and with faith, by which every- 
thing is conquered and put down in mighty power 
and in the strength of the Spirit, as has been said, etc. 
O my dear friends, regenerated, children of the 
resurrection and of life, of light and of the day 
(Luke 20:36; 1 Thess. 5:5), children of God, and 
brethren and sisters of Jesus Christ, his companions 
and anointed members of his body, lively stones 
(1 Pet. 2:5), temples of the Holy Ghost (1 Corin- 
thians 6: 19), kings and priests of God, I say, in- 
habitants of Jerusalem, and fellow heirs of his prom- 
ise, yea, my sanctified brethren and sisters of our 
common, most holy Christian faith, also guests, 
strangers and pilgrims with Abraham, Isaac and 
Jacob, in this world (1 Pet. 2:11; Heb. 11:9), O 
what power, operation, nature and evidence have 
and pertain to these and like names, yea, what com- 
fort, joy and gladness lie in them, belong in them, 
and would follow from them, that is, an evidence of 
obedience (Heb. 11:8), yea, an evidence, that one 
seeks the future promised land, firmly believes 
God's promises, despises the earthly, and loves the 
heavenly; yea, these names attest' and confirm 
God's promises, that is, that no one has a right to, 
can have, bear, keep, and, in the power of the 
Spirit, maintain and live up these names, except he 
have with the patriarchs a firm assurance of faith, 
and judge him faithful who has promised it, and 
who is also able to keep it. Heb. 11: 11. And there- 
fore they all willingly journeyed as pilgrims, and 
through steadfast faith saw the future things, and 



794 



MARTYRS MIRROR. 



held fast to them, and thus evinced their names in 
power and indeed, for our instruction, comfort, ex- 
ample and imitation. 

Herein rejoice now with us, O you holy brethren 
and sisters in the Holy Spirit of truth, in the invin- 
cible, strong knowledge of God, and of the faith 
which leads to the hope of everlasting life; my most 
beloved, in the mind of Jesus Christ and nature of 
God. Yea, my immovable holy brethren and sis- 
ters, as I hope forever, brethren according to the 
Spirit, and not the flesh, according to the Gospel, 
and not the letter. Yea, I repeat it, my holy breth- 
ren and sisters, regenerated from the dead by the 
resurrection of Jesus Christ into heavenly places, 
here in the Holy Ghost, and hereafter in perfection. 
Then you shall rejoice with joy unspeakable; then 
you shall live eternally and be forever happy; then 
the fiery lake and the second death shall not be able 
to terrify you; then shall your body, soul and spirit 
together be saved and forever blessed ; then you 
shall eternally be filled and anointed with the Holy 
Ghost; then you shall be clothed in white raiment, 
and crowned and rewarded with the crown of life, 
of joy, and of everlasting gladness and pleasure; 
then you shall enter into eternal joy and rest, and be 
taken and caught up in the air, to meet the Lord, 
and ever be with him (i Thess.4.:i7); then you 
shall be changed in the twinkling of an eye (i Co- 
rinthians 15:51, 52) and your body and face be glo- 
rified with heavenly glory; there you shall shine 
forth as the sun in the kingdom of your Father 
(Matt. 13:43), then you shall laugh and rejoice 
(Luke 6:21); then you shall forever behold your- 
selves as in a mirror, in his face, brightness and 
glory, and behold him who thus loved you that he 
gave his only begotten Son, who loves you even as 
his dear heavenly Father loved and blessed him in 
eternity. 1 John 3:1; John 3:16. 

Yes, then you shall in perfection, with soul, body, 
and spirit, inwardly and outwardly; burn in the fire 
of his love, and be forever inflamed in his abound- 
ing grace, sit at his table (Luke 12:37), an d eat the 
bread of angels, of life and salvation and drink to 
the full of the waters of wisdom, life, of eternal sal- 
vation, and of everlasting joy; then shall he rejoice 
in himself with his angels and holy hosts, and be 
joyful over you with the shouting of his multitude; 
then shall you receive, inherit and possess the im- 
perishable riches that shall endure forever; then 
shall you be rich in body, soul and spirit; then shall 
you sing, leap, and cry: Holy, holy, holy is the 
Lord God, hallelujah (Is. 6:3); then shall a thou- 
sand years be to you as one day (2 Pet. 3:8); then 
shall eternity be to you as the twinkling of an eye; 
then shall your years and days not grow old or be 
fulfilled; then shall you be without beginning of 
days and end of life : then you shall pass eternity as a 
moment of time; then you shall forever be without i 
change, which now heart cannot comprehend, nor 1 
tongue or mouth express and fathom. Behold, I 
this is now to be hung as a bright mirror before the i 
eyes of our hearts; they are fruits of the promised j 
land, the sweet word of God, and immortal fruits, 
the powers of the world to come. 



See hereby, my very dear and most beloved holy 
brethren and sisters in the regeneration and resur- 
rection of Jesus Christ from the dead into heavenly 
places, that is, through the renewing of the spirit of 
the mind (Eph. 4:23), through the mind of Jesus 
Christ, as firm walls and pillars in the truth of God, 
my dear friends, the apple of my eyes, my right 
hand and foot, hold fast to, and continue to stand 
upon, the firm ground of truth, upon which you are 
built and placed, whereunto we are from eternity 
foreordained, called and created of God, that is, ac- 
cording to the likeness of God, and to eternal life, 
through Jesus Christ. I commend you all to the 
holy, invincible God, the Father, Son, and Holy 
Ghost, and to his holy word and everlasting peace, 
in your holy assemblies, to the praise of his holy 
name, and to our salvation. We give and commend 
you and all of us again, for an eternal adieu, into 
the invincible arms of his power, and into the in- 
invincible hands of his strength; the powers of 
heaven and the firmanent of faithfulness be our 
foundation and strength, to enter through death 
into life eternal. We unworthy ones greet your love 
out of pure unfeigned, heartfelt, brotherly love, yea 
we greet all our brethren and sisters, the regener- 
ated in the resurrection of Jesus Christ into heav- 
enly places, the mind of Christ, the new likeness 
and brightness of his glory, the undefiled, pure 
knowledge of God, that leads to the hope of eternal 
life, through firm faith and power, and the com- 
munion of the Holy Ghost forever. Amen. 

This we unworthy ones have written you in haste 
in our bonds, if haply it should please God, that we 
might be worthy of being remembered by you in 
your holy prayers, harping and hallelujahs, and 
that we with you, and you with us, might forever 
rejoice. Greet therefore, in our name, all the saints 
of God, and you among yourselves, with pure 
hearts, holy and ' bent knees, uncovered heads, 
in the holy name of our God, with the pleasant kiss 
of peace, embrace and bless one another cordially 
in fervent love. Once more I commend you to the 
faith of God's elect, the health of Jesus Christ, the 
knowledge of God that leads to godliness, and to 
the hope of eternal life; and remain invincible for- 
ever. The Lord be praised forever. Amen. 

Written by me Trjs Jeuriaenss, your weak, 
poor and miserable brother, from our bonds, A. D. 
1569, the 5th day of February, imprisoned in the 
Hague for the testimony of the truth. 



WILLEM JANSS FROM WATERLAND, AFTER TER- 
RIBLE TORTURES BURNED ALIVE AT AMSTER- 
DAM, FOR THE TESTIMONY OF JESUS CHRIST 
ON THE I2TH OF MARCH, 1569. 

About two weeks after the death of the aforemen- 
tioned hero of God, Pieter Pieterss Beckjen, there 
was also (entirely for his sake) put to death, in the 
same place at Amsterdam, another valiant champion 
and soldier of Christ, who loved the truth more 
than his own life, named Willem Janss, born in 
Waterland, and residing at Doomickendam, the 



MARTYRS MIRROR. 



795 



circumstances which led to his death being as fol- 
lows: 

This Willem Janss having heard that his dear fel- 
low brother Pieter Pieterss Beckjen was about to 
offer up his sacrifice, and to deliver his body to the 
fire, for the truth, at Amsterdam, he made great 
haste also to appear at this time at the place of exe- 
cution, at Amsterdam, in order that he might wit- 
ness the death of his brother, and, if possible, 
strengthen him in the faith in his extremity. 

However, when he arrived at the city, he was a 
little too late, the bar having already been let down 
on account of the execution. But his zeal was so 
great, that he had no rest till he might see his be- 
loved friend either alive or dead : hence he, for a 
certain sum of money, had the bar unlocked and 
made haste to be present at said offering. 

When Pieter Pieters Beckjen was brought forth 
to die, this valiant hero and friend of God, standing 
over against the place of execution, on the steps of 
the weighing office, called to him with a loud voice, 
saying: " Contend valiantly, dear brother. " 

He was immediately also seized by the persecu- 
tors, thrown into prison, twice severely and horribly 
tortured, and, when he would in no wise aposta- 
tize, he was two weeks after the death of his dear 
brother, sentenced to the fire, to be burned alive, at 
the same place where his brother had died ; which 
was also done to him after he had commended his 
soul into the hands of God. 

The foregoing was recorded long ago, from cred- 
ible witnesses, though the date, or time when it oc- 
curred was not correctly stated;* which we have 
corrected according to the import of the following 
sentence, which was pronounced upon him on the 
day of his death, in the court at Amsterdam, in which 
also all the circumstances upon which the rulers of 
darkness at that time founded his death are ex- 
pressed. It reads as follows: 

Sentence of death of Willem Janss from Waterland. 

_ Whereas Willem Janss, from Waterland, residing 
at Doornickendam, present here as a prisoner, un- 
mindful of his soul's salvation, and the obedience 
which he owed to our mother the holy church, and 
to His Royal Majesty, as his natural lord and prince 
despising the ordinances of the holy church, has 
never been to confession; and only once in his life, 
about eight years ago, to the holy, worthy sacra- 
ment ; has further undertaken several times to go to 
the assembly of the reprobated and accursed sect of 
Mennonists or Anabaptists; also, about six or seven 
years ago, rejecting and renouncing the baptism 
received by him in his infancy of the holy church, 
been rebap'tized, and afterwards received the break- j 
ing of bread three or four different times, after the 
manner of the aforementioned sect, has also ex- : 
horted said sect as a teacher; and on the 26th of J 
February ultimo, when one Pieter Pieterss Beckjen, j 
bargeman, was to be executed in this city, on ac- I 
count of said sect, he, the prisoner, standing among 

* The time of the death of Willem Janss, as also of Pieter Pie- 
terss Beckjen, had from of old been fixed in the the year 1567; but 
this was two years too early, as appears from the adjoined sentence. ' 



the people, undertook yet to strengthen said Pieter 
Pieterss in his obstinacy, calling with a loud voice 
these or similar words: "Contend valiantly, dear 
brother," and though he, the prisoner, by my 
lords of the court as well as by divers clerical per- 
sons, has been urged and repeatedly admonished to 
leave the aforementioned reprobated sect, and to 
return to our mother the holy church, he neverthe- 
less refuses to do the same, continuing in his stub- 
bornness, and obstinacy, so that he, the prisoner, 
according to what has been mentioned, has com- 
mitted crime against divine and human majesty, 
as by disturbing through said sect the common 
peace and welfare of the land, according to the im- 
port of the decrees of His Majesty existing in regard 
to this, which crimes, for an example unto others, 
ought not to remain unpunished; therefore, my 
lords of the court, having heard the demand of the 
lord Bailiff, and having seen the confession of the 
prisoner, and having had regard to his stubbornness 
and obstinacy, have condemned said prisoner, and, 
by these presents do condemn him to be executed 
with fire according to the decrees of His Majesty; 
and declare all his property confiscated for the ben- 
efit of His Majesty aforesaid. Done in court, the 
1 2th of March, A. D. 1569, in presence of all the 
judges, by advice of all the burgomasters. 

Of the twofold torturing s of the aforesaid martyr 
according to the record of said secretary. 

This delinquent was tortured twice, according to 
the sentence of the judges, namely, the 26th of Feb- 
ruary, and the last of the same month, A. D. 1569, 
as appears from the records of the confession. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, preserved in the 
archives of said city. N. N. 



JAN QUIRIJNSS, OF UTRECHT, A SKIPPER, AFTER 
BEING TWICE TORTURED, EXECUTED WITH 
FIRE, OR BURNT ALIVE, FOR THE TESTI- 
MONY OF JESUS CHRIST, AT AMSTER- 
DAM, ON THE I2TH OF MARCH, 
A. D. 1569. 

On the same day that the aforementioned friend 
of God, Willem Janss, from Waterland, was put to 
death by fire, there was also, in the same city 
of Amsterdam, by the same judges, in the same 
court, and for the same reason, sentenced to death 
and the fire, a certain pious brother, named Jan 
Ouirijnss, a native of Utrecht, and by trade a skip- 
per ; who, though he was a citizen of the city 
of Amsterdam, had nevertheless his citizenship in 
the new and heavenly Jerusalem, to obtain which, 
he pressed through the strait gate, so that he left 
his flesh on the posts, all of which appears from the 
following sentence, which was pronounced about an 
hour before his death ; and which, though drawn up 
very odiously by the papistic rulers who then reigned 
at Amsterdam, nevertheless, when considered im- 
partially, sufficiently shows the truth of what we 



796 



MARTYRS MIRROR. 



have just said. The contents of it, except the 
title, are word for word as follows : 

Sentence of death of Jan Quirijnss, of Utrecht, 
a skipper. 

Whereas Jan Quirijnss, skipper, born at Utrecht, 
citizen of this city, at present a prisoner, unmindful 
of his soul's salvation, and the obedience which he 
owed to our mother, the holy church, and to His 
Royal Majesty, as his natural lord and prince, un- 
dertook, contrary to the ordinances of the holy 
church , and to the great contempt of the holy bap- 
tism received by him in his infancy, to have him- 
self baptized by the teachers of the reprobated and 
accursed sect of the Mennonists, about seven years 
ago; also, afterwards, at two different times, accord- 
ing to the manner of said sect, to receive the 
breaking of the bread ; and several times attended 
the assembly of said sect, and this even within a 
year : and, moreover, has always so despised the 
ordinances of the holy church, and does still despise 
them, that he has been neither to confession nor to 
the holy, worthy sacrament, except once about 
twelve years ago ; to which reprobated and ac- 
cursed sect he, the prisoner, still persistently clings, 
refusing to return to our mother, the holy church, 
notwithstanding he has repeatedly, by divers cler- 
ical persons, and also by the court of this city, been 
urged thereto and thus instructed ; so that he, the 
prisoner, according to what has been mentioned, 
has committed crime against divine and human 
majesty, as disturbing by his sect the common 
peace and welfare of the land, according to the de- 
crees of His Majesty; therefore, my lords of the 
court, having heard the demand of my lord the 
Bailiff, and seen the confession of the prisoner, and 
having had regard to his great stubbornness and 
obstinacy, have condemned him, and by these pres- 
ents do condemn him, to be executed with fire, 
according to the decrees of His Majesty; and de- 
clare all his property confiscated for the benefit 
of His Majesty aforesaid, without prejudice to the 
privileges of this city in all other matters. Done in 
court, in presence, etc. 

How said martyr was twice tortured, according 
to the record of the secretary of said place. 

The aforesaid person was twice tortured, namely 
on the fourth and fifth of March, A. D. 1569, and 
this according to the sentence of the judges, as 
appears from the records of the confession. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, preserved in the 
archives of said city. N. N. 



CORNELIS JANSS OF HAERLEM, A SAILOR, BURNT 

FOR THE TESTIMONY OF JESUS CHRIST, 

AT AMSTSRDAM, ON THE I2TH OF 

MARCH, A. D. 1569. 

At the same time, and in the same court, there 
also received his sentence of death, Cornelis Janss, 
a sailor, a native of Haerlem according to the body, 



but born again of God from heaven according to the 
soul. However, he had not yet received baptism 
upon his true faith, which (though he had not been 
able to find an opportunity for it) he greatly deplored 
even at his very last, since the Lord has said : 
"Thus it becometh us to fulfill all righteousness." 
Matt. 3:15. 

In short, sentence was pronounced upon him, 
that he should like the preceding martyrs (Willem 
Janss and Jan Quirijnss) be put to death with fire; 
concerning which we have obtained, from the book 
of criminal sentences, of the city of Amsterdam, a 
true copy of his sentence of death, as also, how he 
was twice examined by torture, or on the rack, and 
when all this took place; which copy we will faith- 
fully annex here, for the greater confirmation of this 
matter : it reads as follows : 

Sentence of death of Cor tie lis fanss of Haerlem, 
sailor. 

Whereas Cornelis Janss, sailor, born at Haerlem, 
citizen of this city, at present a prisoner here, un- 
mindful of his soul's salvation,* and the obedience 
which he owed to our mother, the holy church, and 
to His Imperial Majesty, as his natural lord and 
piince, has apostatized from the holy church, so 
that he, despising her ordinances, has never in his 
life been to confession, nor to the holy worthy 
sacrament ; and has also several times attended the 
assembly of the reprobated and accursed sect of the 
Mennonists, in this city, as well as lately, before 
the last frost, in the town of Middleburgh, in Zea- 
land, being then so hardened in said sect, that he 
still, as prisoner, declares that he regrets that he is 
not rebaptized, and has not received the breaking 
of bread, adding that he would have done this if he 
had had a convenient time for it ; to which repro- 
bated and accursed sect, he, the prisoner, still per- 
sistently clings, refusing to return to our mother, 
the holy church, notwithstanding he has repeatedly, 
by divers clerical persons, and also by the court 
of this city, been urged thereto , and instructed ; so 
that he, the prisoner, according to what has been 
mentioned, has committed crime against divine and 
human majesty, as disturbing the common peace 
and welfare; therefore, my lords of the court, having 
heard the demand of my lord the Bailiff, and seen 
the confession of the prisoner, and having had re- 
gard to his great stubbornness and obstinacy, have 
condemned said prisoner, and by these presents do 
condemn him to be executed with fire, according to 
the decree of His Majesty; and declare his property 
confiscated without prejudice to the privileges of this 
city in all other matters. Done in court, in pres- 
ence, etc. 

Touching the two torturings of the aforesaid mar- 
tyr, according to the record in the book of crimi- 
nal sentences of the city of Amsterdam. 

The aforesaid person was twice tortured, accord- 
ing to the sentence of the judges, namely, on the 



* A great calumny which the writer of this sentence cast upon 
this good man, as though he had been forgetful of his soul's 
salvation. 



MARTYRS MIRROR. 



797 



fourth and the sixth of March, A. D. 1569, as ap- 
pears from the records of the confession. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, preserved in the 
archives of said place. 



CLEMENT HENDRICKSS, A SAIL-MAKER, BURNT FOR 
THE TESTIMONY OF JESUS CHRIST, AT AMSTER- 
DAM, ON THE TWELFTH OF MARCH, IN 
THE YEAR I569, 

The awful fury and blood-thirstiness of the pa- 
pistic rulers in the city of Amsterdam continued, 
and on the same day pronounced sentence of death 
upon a fourth person of said Anabaptistic religion, 
named Clement Hendrickss, a sail-maker by trade. 

He, though possessing a living, effectual and holy 
faith, yet through want of opportunity or some 
other reason had also, like the preceding martyr, 
Cornelis Janss, not yet received baptism upon his 
faith, which grieved him not a little when he was 
in bonds; but he did not on this account cast away 
his hope in the grace of God, since this had not 
been omitted through contempt of this holy ordi- 
nance of Christ, but from want of opportunity, on 
account of the pressure of persecution. 

The authorities of the abovementioned city also 
viewed it in this light, and sentenced him to the 
fire, according to the imperial decree, as though 
he had already been baptized upon faith, because 
he confessed being desirous of it. This severe pun- 
ishment of death he valiantly and steadfastly en- 
dured, and was thus numbered by the pious, with 
the number of the faithful martyrs of Jesus Christ, 
though according to the judgment of the papists 
he died as a heretic, as appears from the following 
sentence which was publicly read to him in court, 
just before his death, by the rulers of darkness, in 
these words: 

Sentence of death of Clement Hendrickss, sail- 
maker. 

Whereas Clement Hendrickss, sail-maker, citizen 
of this city, at present a prisoner here, unmindful 
of his soul's salvation,* and the obedience which 
he owed to our mother, the holy church, and to 
His Imperial Majesty, as his natural lord and prince, 
has so apostatized from the holy church, that he, 
despising her ordinances, has for five years and 
longer been neither to confession nor to the holy 
sacrament, and has at three different times attended 
the assembly of the reprobated and accursed sect 
of the Mennonists, the last time about a year ago; 
and is so hardened in said sect, that even while a 
prisoner he has declared that he is sorry that he is 
not rebaptized, and has not received the breaking 
of bread ; and has also repeatedly attended the meet- 
ings; to which abovementioned reprobated sect of 
Mennonists, he, the prisoner, still persistently clings, 



* How often shall it be said in these Amsterdam sentences, of 
the true believers, that they were unmindiul of thair soul's salva- 
tion, whereas this was their sole object? 



refusing to return to our mother, the holy church, 
notwithstanding he has repeatedly, by divers clerical 
persons as well as by the court of this city, been 
urged thereto and instructed; so that the prisoner, 
according to what has been mentioned, has com- 
mitted crime against divine and human majesty, 
as disturbing by his sect the common peace and 
welfare; therefore, my lords of the court, having 
heard the demand of my lord the Bailiff, and seen 
the confession of the prisoner, and having had re- 
gard to his great stubbornness and obstinacy, and 
duly considered everything, have condemned said 
prisoner, and by these presents do condemn him 
to be executed with fire, according to the decrees 
of His Majesty; and declare all his property confis- 
cated for the benefit of His Majesty aforesaid, with- 
out prejudice to the privilege of this city in all other 
matters. Done in court, in presence, etc. 

Of the torturing of the abovementioned Clement 
Hendrickss, and when this took place. 

The aforesaid person was tortured, according to 
the previous sentence of the judges, on the fourth 
of March, A. D. 1569, as appears from the records 
of the confession. 

Thus extracted from the book of criminal sen- 
tences, preserved in the archives of the city of 
Amsterdam. N. N. 



Here follow several letters from the aforemen- 
tioned martyrs, the first from Jan Quirijnss, and 
the other from Clement Hendrickss. 

A LETTER OF JAN QUIRIJNSS, IMPRISONED WITH 

CORNELIS JANSS AND CLEMENT HENDRICKSS, 

AT AMSTERDAM, WHERE ALL THREE WERE 

BURNED FOR THE TESTIMONY OF JESUS 

CHRIST. 

The eternal, almighty and merciful Father, who 
by his mighty arm led his chosen out of the house 
of the bondage of Pharaoh, keep and confirm you, 
my beloved sister in the Lord, with the power of 
his Holy Spirit, to so do his will that you may be 
found spotless and blameless in all peace, and in all 
righteousness, truth, zeal, and love, unto the end; 
this grant you the almighty and strong Lord, who 
is alone wise and just; to him be praise, honor, 
glory, and gratitude, now and forever. Amen. 

Very dear and much beloved sister in the Lord, 
whom I greatly love according to the spirit, I have 
undertaken, by the saving grace of God, to write 
you a little, as you requested of me poor servant; 
for I deem myself unworthy of writing to another 
— it were more necessary that some one should 
write to me. For, dear sister, I find so much lack- 
ing in me, that, when I call upon the Father, I fear 
that I am not his child, for I do not half his will. 
But, dear sister, though we are compassed by vile 
flesh, we will not give up courage, but firmly keep 
on, and always pray without ceasing, and give him 
the praise, and constantly thank him for his un- 



798 



MARTYRS MIRROR. 



speakable kindness which he has shown us simple 
children. Eph. 2:7. O what great grace has ap- 
peared to us ! O what love has been shown us ! 

what light has arisen to us ! O what excellent, 
precious, hidden treasure has been given into our 
earthen vessels ! That which is hid from the wise 
and prudent, he has now revealed unto us poor, 
simple children. Matt. 11:25. The clear truth is 
now made known to us; the beautiful, shining light 
has shined into a dark place ; the clear radiance has 
been given into our hearts, whereby we are illumined 
with the uncovered, clear light, through Christ Jesus, 
this gracious Lord of lords. 2 Pet. 1 : 19; 2 Corin- 
thians 4 : 6. 

He took away the great darkness out of our 
dark hearts and yielded himself, this merciful Jesus 
Christ, to be a shining light unto us, as John says: 
' ' This then is the message which we have heard of 
him, and declare unto you, that God is light, and 
in him is no darkness at all. If we say that we have 
fellowship with him, and walk in darkness, we lie, 
and do not the truth." 1 John 1:5, 6. Therefore, 
dear sister, take heed to the light, and let it be a 
lamp unto your feet, and a light unto your path, 
as David says (Ps. 119:105), that you may not 
stumble by day, but may always see before you 
wherever you go; for the darkness is passed, and 
the true light now shines. 1 John 2:8. He has de- 
livered us from the power of darkness [and called 
us] into his marvelous light, who, as Peter says, 
in time past were not a people, but are now the 
people of God. Col. 1:13; 1 Pet. 2:9, 10. For this 
reason we may well be glad in our hearts, and re- 
joice, and say with David (Ps. 124: 7): "The snare 
is broken, and we are escaped; we are delivered 
out of the jaws of the lion, in which we were im- 
prisoned," diat is, in this dismal, abominable, 
subtle, wicked world, which lieth in wickedness. 

1 Pet. 5 : 19. 

The God of this world, that rules in the children 
of unbelief, has so blinded the minds of them that 
they believe not, and so stopped their hearts, that 
they cannot see or perceive in the least, nor taste 
that the Lord is gracious. 2 Cor. 4:4. With them 
we all had our fellowship, and had our conversation 
in the lusts of our flesh, fulfilling the desires of the 
flesh and of the mind; and were by nature the chil- 
dren of wrath, even as others. Eph. 2:3. But the 
rich, merciful and kind God looked with his gracious 
eyes upon us poor sinners, and stretched forth his 
blessed hand, and has now extended it to us, and 
has delivered and brought us out of the pit of death 
and tied up and healed our wounds; our hungering 
and thirsting souls he has satisfied with the bread of 
life, and refreshed with the water of the Holy Ghost; 
he did not let us lie in our blood, he did not desire 
to pass by us, he did not let us perish with hunger; 
when we asked for bread he did not give us a stone; 
neither did he let us go thirsty, but refreshed our 
famishing souls from the clear fountain of living 
water. O that we had never spent money for that 
which is not food ! but we have largely spent our 
money for bitter gall and vinegar, and for false, cor- 
rupt leaven. O thai we had thought of this gracious 
host, who gives it for nought to all that ask him 



(Rev. 21:6); and none that come to him will be cast 
out. Hence, my dear sister, let us desire the ra- 
tional, unadulterated milk, as new born babes, that 
are born again from above of God, through Jesus 
Christ. 1 Peter 2:3; John 3:3. Let us take good 
heed to and firmly keep our new birth; for John 
says : ' ' Whosoever is born of God, doth not com- 
mit sin; for his seed remaineth in him : and he can- 
not sin, because he is born of God." John 3:9. 

O that we might take an example from Esau, who 
sold his birthright for a mess of pottage. O how 
little did he esteem his salvation ; but afterwards, 
when he sought it with tears, he was rejected; for 
he found no place of repentance. Gen. 25:33; 27:38; 
Heb. 12:17. But, dear sister, let us diligently take 
heed, that we hold fast that which we have, which 
has been given us from above of him who is the 
giver of all good. Rev. 2 : 25 ; James 1 : 5, 17. And 
if we ask anything according to his will, he heareth 
us : and if we know that he hears us, in whatsoever 
we ask, we know that we have the petition that we 
desire of him. 1 John 5: 14, 15. Is this not a gra- 
cious Lord ? Yes, assuredly, and he is a Lord 
rich over all them that call upon him; only place 
your trust firmly upon him, and put your will into 
God's will, and all will be well. 

Therefore, my dear sister in the Lord, be stead- 
fast, immoveable, always abounding in the work of 
the Lord, forasmuch as you know that your labor 
is not in vain in the Lord. 1 Cor. 15:58. For you 
shall receive reward by it. Matt. 20:9. If you sow 
to the Spirit, you shall of the Spirit reap life ever- 
lasting. Gal. 6 : 8. If we sow in tears, we shall 
reap with joy ; for our shame we shall receive 
honor, and for confusion we shall rejoice, says 
the prophet. Is. 61:7. O let us be content then 
— we shall be such a glorious people; and with 
patience wait for it, and think of" the glorious 
promise that he has promised us. 1 John 2:25. 
He also will do it, he will not delay his promise 
(2 Peter 3:9); only let us continue valiantly, re- 
joicing in hope, patient in tribulation, continuing 
instant in prayer, not slothful in our business, but 
fervent in spirit, a burning love in our hearts (Ro- 
mans 12:10, etc.), and the Lord through love 
grounded and rooted in us (Eph. 3: 17), so that no 
one may be able to separate us from the love of 
God, nothing of all that may come upon us for the 
name of Jesus Christ, and for his testimony. Ro- 
mans 8:35. Let therefore no one beguile us of our 
reward, but let us evince from our faith virtue, and 
let our moderation be known unto all men. Colos- 
sians 2: 18: 2 Peter 1:5; Philip. 4:5. The Lord is at 
hand, be careful for nothing; for it is soon over; our 
time, dear sister, is so short, if we well consider it. 
1 Cor. 7 : 29. Hence let us pass our short time in the 
fear of God, and be sober and vigilant; for our adver- 
sary the devil, as a roaring lion, walketh about, 
seeking whom he may devour: whom resist steadfast 
in the faith. 1 Peter 5:8, 9. As James says: resist 
the devil, and he will flee from you. James 4:7. 
Yes, dear sister, he walks about us very craftily; 
now with this, now with that, whether outwardly or 
inwardly with our evil flesh, which is our greatest 
enemy, with whom we have most to contend; the 



MARTYRS MIRROR. 



799 



Spirit against the flesh, the flesh against the Spirit : 
these are contrary the one to the other, so that we 
do not the things that we would. Gal. 5:17. But 
Paul gives us comfort, when he says : Walk in the 
Spirit, and ye shall not fulfill, the lust of the flesh, 
v. 16. O that we were as fervent in spirit, as dili- 
gent in good works, in seeking eternal life, as we 
are in seeking earthly treasures, worldly things, 
which must nevertheless perish and remain here ; 
and that we might love God's commandments above 
gold or precious stones; we should be such blessed 
children, we should continually have less and less 
conflict. But alas! it is sometimes the case, that 
greater endeavors are made for these temporal 
things, than for the abiding riches that are in heaven, 
which shall nevertheless endure forever. In writing 
this I do not mean that this is the case with you; for 
I well perceive that you seek the Lord with all your 
heart. Hence, my dear sister, let us lay to heart 
the words of the apostle, who warns us against the 
tempter; lest we also be deceived by Satan, for we 
are not ignorant of his devices (2 Cor. 2:11), that 
is, that he aims to capture God's children in his net 
by lies and envy, since he has been the father of lies 
from the beginning (John 8:44), as he has shown in 
the case of the first man, as is written in Wisdom : 
' ' God created man for eternal life ; but through the 
envy of the devil death came into the world; and 
they that are of his part do follow him. 2: 23, 24. 
Thus he also comes to us with his emissaries, with 
whom we have a hard conflict, yea, those who went 
out from us being the most troublesome to us, so 
that we find that the Scripture is fulfilled, namely, 
that in the latter days it should be as John says : 
' ' Little children it is the last time : and as ye have 
heard that antichrist shall come, even now are there 
many antichrists; whereby we know that it is the 
last time. They went out from us, but they were not 
of us; for if they had been of us, they would no 
doubt have continued with us : but they went out 
that they might be made manifest that they were 
not all of us." 1 John 2: 18, 19. See, dear sister, 
thus the apostle warns us ; for they are not all 
Abraham's children that are of Abraham's seed. 
Rom. 9:7. 

Therefore, dear sister, look to the pious, and not 
to the weak ; look unto Jesus Christ the author and 
finisher of the faith, as Paul says, and suffer not 
yourself to be led astray by certain vain talkers who 
undertake to turn you aside. Heb. 12:2; Tit. 1:10. 
Christ says that in the latter days many false proph- 
ets shall arise in his name (O mark, in his name); in- 
somuch that, if it were possible, even the very elect 
should be deceived. Matt. 24: 24. But he that en- I 
dureth to the end shall be saved; the elect shall not j 
be deceived. Be valiant in your mind, and always j 
pray without ceasing, with prayer and supplication 
in the Spirit. Meditate day and night in the law of j 
the Lord, that you may be a tree planted by the j 
rivers of water, that bringeth forth his rich good 
fruit in his season; whose leaf shall not wither 
(Ps. 1: 2, 3); and that you may be a fruitful branch 
in the vine Christ Jesus. For David says: "The 
righteous shall never fall, but shall stand forever like 



mount Zion; yea, the righteous shall never be re- 
moved, says Solomon. Psalm 125:1; Prov. 10:30. 

Let us therefore finish our course with joy, and 
strive lawfully (2 Tim. 2:5); for no one is crowned, 
except he strive lawfully, as did the pious forefathers, 
who placed their hope in God, whom they faithfully 
served. He did not forsake them, nor did they for- 
sake him; they bowed their necks under the scepter 
of Christ Jesus, as the pious Esther also bowed her 
neck. 2 Esther 14:2. O take heed to this; though 
the righteous must suffer much here, and be de- 
prived of all human help and comfort, let us turn 
our eyes to the succorer Jesus Christ, who will not 
forsake us. Can a mother forsake her child ? Yea, 
though she forsake it, yet will I not forsake thee, 
says the Lord. Is. 49:16. He that touches us, 
touches the apple of his eye. Zech. 2:8. Who 
should not fear such a God, who always preserves 
and protects his poor people? For the joy which 
he has promised us, sweetens everything. He that 
ever cometh shall inherit all things. Rev. 21:7. 
They shall sit with Christ Jesus in his throne, even 
as he sat down with his Father in his throne. Rev- 
elation 3:21. Yea, "he shall gird himself, and go 
before us, and serve us at table. Luke 12:37. How 
the righteous shall shine forth then in the kingdom 
of his Father ! How they shall leap up then as calves 
of the stall ! How the righteous shall then shine, as 
sparks that run among the stubble ! how they that 
did not love their lives unto death shall then triumph 
and sing the song, and, with palms in their hands 
and crowns upon their heads, thank, praise, and 
magnify the name of the Lord ! In short, eye hath 
not seen, nor ear heard, neither have entered into 
the heart of man, the things which God hath pre- 
pared for them that love him. Matt. 13:43; Malachi 
4:2; Wis. 3:7; John 12:25; Rev. 14:3; 2 Esdras 
2 : 46 : 1 Cor. 2:9. 

Hence, let every one that has this hope in him 
purify himself, even as he is pure. 1 John 3 : 3. But 
the God of all grace, who has called us by his glory 
and power, strengthen and confirm you, my beloved, 
dear sister in the Lord, with the power of the Holy 
Ghost, unto the end. Amen. 1 Peter 5:10. 

Herewith I will commend you, my beloved sister 
in Christ, to the Lord, and to the word of his great 
grace. Receive this my short, simple letter in good 
part, for I have written it out of true, unfeigned 
brotherly love, this the Almighty Lord knows. 
Hence I pray you, receive this from me in good 
part; for he that fears God receives everything for 
the best. Always hold fast your first love unto the 
end, and the fervent love to God and the brethren 
(Rev. 2:4; 1 Peter 4:8); may the Almighty, eter- 
nal and strong God grant you this. Amen. 

Greet all my friends in my name, especially M. 
S's daughter, G. R. W., and further all that know 
me. Several that were with me when I wrote this 
greet you ; also Cornells Janss greet you. The grace 
of the Lord Jesus Christ be with you. Amen. 



Blessed are they which are persecuted for right- 
eousness' sake: for theirs is the kingdom of heaven. 



800 



MARTYRS MIRROR. 



FIVE LETTERS OF CLEMENT HENDRICKSS, SENT 
FROM HIS PRISON IN AMSTERDAM, WHERE HE 
LAID DOWN HIS LIFE FOR THE KNOWL- 
EDGE OF THE TRUTH; TOGETHER WITH 
JAN KRIJNSS AND CORNELIS JANSS 
MENTIONED ABOVE. 
First letter, sent to one of his acquaintances, named 
Grietgen Dircks. 

Know, dear Grietgen Dircks, that I am still of 
good courage in the flesh, and that my mind is still 
unchanged and fixed to fear the Lord, the Lord be 
thanked; I can never thank the Lord enough for it. 

I sometimes am much grieved that I unworthy 
one have at times grieved you so much. I can 
easily imagine that many are grieved on my account, 
as I have heard, that it is said that I have aposta- 
tized from my faith, which is not true, the Lord be 
praised. So far they have asked me only simple 
questions; if they would only not ask more closely, 
this I sincerely desire; but I fear that I already am 
where I must stay. The Lord grant unto me what 
is for my salvation. I trust in him, that he will give 
me strength, that I may continue to his praise, and 
to the salvation of my soul. Our other three breth- 
ren have already fought the fight; if it is the Lord's 
will, he may also take me home. On Friday I yet 
knew nothing to the contrary, but that I should also 
offer up my sacrifice; and my mind was quite ready 
for it, the Lord be thanked ; I can never thank him 
enough, that he so faithfully succors me. I trust 
only in him, and he that trusts in him shall not be 
ashamed; for he does not forsake his own who trust 
in him alone. Be so kind and greet all the brethren 
very much in my name, and tell them to pray for 
me, that the Lord would strengthen me unto my 
last extremity; for the prayer of the faithful and 
righteous avails much; this is my sincere request. 
Acts 12:5, 12; James 5:16. Herewith I will com- 
mend you to the Lord, if we should see each other 
no more with the eyes of the flesh ; take this in good 
part, and tell my sister what I have written you ; for 
she is as yet under the impression that I have apos- 
taiized from my faith — the Lord is the discerner of 
all hearts. Acts 1 : 24. 

By me Clement Hendrickss, unworthy prisoner 
in the Lord. 

The second letter of Clement Hendrickss. 

Grace, peace and mercy from God our heavenly 
Father, through Jesus Christ his only beloved Son, 
who gave himself for us, out of great love, to de- 
liver us from the bond of death; this fervent love, 
with the power and strength of the Holy Ghost, I 
wish you my very dear and beloved N. , as a token 
of gratitude, and for consolation and strength, now 
and forever. Amen. 

Further, my very dear and beloved, beloved by 
God, the heavenly Father and the Lord Jesus 
Christ, out of true Christian, brotherly love I can- 
not well forbear to write your love briefly as to 
how it still is with me in my bonds. I cannot thank 



and praise the Lord sufficiently, that he so comforts 
me in my tribulation, and that my mind is still fixed 
to fear the Lord with all my heart all the days of 
my life, according to my weak ability. Further- 
more, very dear and beloved, I poor and unworthy 
one have undertaken to write you a little, though I 
am unfit to do so; but it is done out of true Chris- 
tian, brotherly love ; hence accept it from me in 
good part. 

O my very dear and beloved, what a beautiful 
consolation it is to us, that Christ says: Blessed are 
they which are persecuted for righteousness' sake, 
for theirs is the kingdom of heaven. Matt. 5:10. 
Christ also says: Whosoever doth not take up his 
cross, and follow me, is not worthy of me; and he 
that loseth his life for my sake shall find it. Luke 
9: 23, 24. Paul, further, says all that will live godly 
in Christ Jesus shall suffer persecution. 2 Tim. 3:12. 
Many are the afflictions of the righteous; but the 
Lord delivereth him out of them all. Ps. 34:19. 
Therefoie, my very dear and beloved, the prophets 
suffered, yea, Christ himself, and also all the pious 
witnesses of Jesus Christ even unto the present day. 
Hence, let your loins be girded about, and your 
lights burning; and ye yourselves like unto men that 
wait for their lord, when he will return from the 
wedding, that, when he cometh and knocketh they 
may open unto him immediately. Blessed are those 
servants, whom the lord when he cometh shall find 
watching: verily I say unto you, that he shall gird 
himself, and make them to sit down to meat, and 
will come forth and serve them. Luke 12: 35 — 37. 
Hence, my dear and much beloved, what a beauti- 
ful comfort this is to us! For it is written: "Eye 
hath not seen, nor ear heard, neither have entered 
into the heart of man, the things which God hath 
prepared for them that love him." 1 Cor. 2:9. He 
that shall endure unto the end, the same shall be 
saved. Matt. 24: 13. And Esdras saw upon the 
mount Sion a great people, whom he could not 
number, and they all praised the Lord with songs. 
And in the midst of them there was a young man 
of a high stature, taller than all the rest, and upon 
every one of their heads he set crowns, and was 
more exalted; "at which he [Esdras] marveled 
greatly. So he asked the angel, and said: Sir, what 
are these? He answered and said: These be they 
that have put off the mortal clothing, and put on 
the immortal, and have confessed the name of God: 
now are they crowned, and receive palms. Then he 
asked the angel: What young person is it that 
crowneth them, and giveth them palms in their 
hands? And he answered and said: It is the Son of 
God, whom they have confessed in the world. 
2 Esd. 2: 42 — 47. 

Behold, my dear and much beloved in the Lord, 
what is our life? It is even a vapor, or as a smoke 
that is driven by the wind, not knowing whence it 
cometh, that appeareth for a little time, and then 
vanisheth away. Jas. 4:14. But our dying is noth- 
ing less than an introduction into eternal life, to 
reign with God and Christ. Christ says: He that 
believeth in me is passed from death unto life. John 
5:24. If we die through him, we live in him, for 
God is not the God of the dead, but of the living; 



MARTYRS MIRROR. 



SOI 



and Abraham believed in him, and all believers live 
in God. Matt. 22:33; J as - 2: 2 3- Though they 
suffered death, they were the friends of God, so 
that he says: He that toucheth you, toucheth the 
apple of my eye. Zech. 2:8. Behold, what man- 
ner of love the Father hath bestowed upon us, that 
we should be called the sons of God : therefore the 
world knoweth you not, because it knew him not. 
Therefore, my dear and much beloved, now are we 
the sons of God, and it doth not yet appear what 
we shall be: but we know that, when he shall appear 
we shall be like him; for we shall see him as he is. 
And every man that hath this hope in him purifieth 
himself, even as he is pure. 1 John 3:1 — 3. We 
know that, if our earthly house of this tabernacle 
were dissolved, we have a building of God, a house 
not made with hands, eternal in the heavens, that 
we may be clothed upon with it. 2 Cor. 5:1, 2. Yea 
saith Paul, as the sufferings of Christ abound in us, 
so our consolation also aboundeth by Christ; 
whether it be comfort or tribulation, it is all for our 
salvation, if we suffer as the saints suffered, that is, 
for the testimony of the word of God. 1:5, 6; Rev- 
elation 6:9. Paul further says: If we suffer with 
him, if we die with Christ, we shall live with him. 
2 Tim. 2: ii, 12. He further says; that our earnest 
expectation is nothing less than the manifestation of 
the sons of God, that is, we desire and long so 
greatly for the appearing of our Lord in the clouds, 
that we may be caught up to him in the clouds, and 
become like him. Rom. 8: 19; Matt. 24:30; 1 Thes- 
salonians 4:17. While we are in these tabernacles, 
we are burdened; for we would rather be clothed 
upon with the immortal and heavenly glory with 
which Christ shall glorify us. He that hath wrought 
us for this selfsame thing is God, who" hath given 
unto us the earnest of the faith, through faith and 
trust in his Son. 2 Cor. 5:4, 5. 

Hence, my dear and much beloved, even as it is 
also written; Though our outward man perish, yet 
the inward man is renewed day by day . For our 
light affliction, which is but for a moment, worketh 
for us a far more exceeding and eternal weight of 
glory; while we look not at the things which are 
temporal, but at the things which are eternal. 
2 Cor. 4:16 — 18. Herewith I commend you to the 
Lord; may he bless and keep you, the Lord make 
his face to shine upon you and upon us all, and be 
gracious unto us. Num. 6:24, 25. Greet the breth- 
ren much in my name, where it is convenient. I 
will commend you all to the Lord until the appear- 
ing of our Lord. The peace of the Lord be with 
you now and forever. Amen. 

Written in bonds, on Christmas Monday, by me, 
Clement Hendrickss, 
Unworthy prisoner in the Lord. 

Third Letter of Clement Hendrickss, to his father 
and mother. 

I wish you, my dear and beloved father, and my 
dear and much beloved mother, the Spirit of truth, 
and the knowledge of the faith, according to the 
mind of Christ Jesus, a clear vision and an open 



heart in all divine matters and in the word of God, 
thereby rightly to discriminate which is light or 
darkness, lies or truth, yea, flesh or spirit; in order 
that you may not be deceived, but firmly adhere to 
the word of God, so that you may receive a full re- 
ward, and lose none of those things which you have 
hitherto wrought through your faith. 2 John 8. 

Further, my dear and much beloved father and 
mother, whom I well remember in my bonds, and 
still pray for you every morning and evening, that 
the Lord would comfort you in your sorrow, which 
you have for me, poor, unworthy man, who am not 
worthy that you should sorrow for me. Further- 
more, my dear and much beloved father and mother 
I inform your love, that I have undertaken to write 
your love a little, as to how it still is with me, and 
that it is still my purpose to fear the Lord with all 
my heart, with all my strength, and with all my 
soul, as long as I remain in the flesh, for which I can 
never sufficiently thank and praise the almighty, 
great and only wise God for his unspeakable, yea, 
incomprehensible grace, which he has hitherto 
shown me and still daily shows me through Jesus 
Christ and the supply of his Spirit. Philip. 1:19. 
For this I thank the almighty God, and bow the 
knee of my heart (Prayer of Manasses) before the 
Father full of grace, who is a true and righteous 
God of mercy, and a God that comforts us all with 
his holy word. Therefore, my dear and much be- 
loved father and mother, sorrow not for me poor, 
unworthy man,* but much rather rejoice herein, and 
praise the Lord for it, that he has called and made 
worthy your son, to suffer for his holy word and his 
Gospel. And we find, that the apostles and the 
prophets, yea, Christ himself, had to suffer accord- 
ing to the flesh, from evil and perverse men. Hence 
my dear father and much beloved mother, do not 
grieve too much, and be content herein, as much 
as is possible for you, this I most kindly ask you for 
the name of the Lord. And always comfort your- 
selves with the words of Christ where he says: He 
that loveth aught more than me is not worthy of 
me; and every one that forsaketh, house, home, 
lands, and father and mother, shall receive a hun- 
dred-fold. Matt. 10:37; Luke 14: 26; Matt. 19:29. 
Therefore, my dear and much beloved father and 
mother what else can we meet with in this life, than 
with great poverty? And what is man's life? nothing 
but as the flower of the field : the grass withereth 
and the flower fadeth; and as a vapor, that appear- 
eth for a little time and then vanisheth away. Isaiah 
40: 6, 7 ; Jas. 4:14. Further, my dear and much be- 
loved father, I am of good courage to offer up my 
sacrifice, and to suffer for the name of the Lord; for 
Christ says; Whosoever therefore shall confess me 
before men, him will I confess also before my 
Father which is in heaven. Matt. 10:32. Christ al- 
so says: Let your light shine before men. 5: 16. 
And I fain would, when I am to offer up my sacri- 
fice, that they would place me on a wagon and 
carry me around town, and scourge me four times, 
that I might let the light shine before this evil, 
blind and perverse generation; for I am not ashamed 
to suffer for the Gospel. Rom. 1:16. For I shall 
not suffer as a thief, or a rogue, or robber, or evil- 



802 



MARTYRS MIRROR. 



doer, but I shall suffer as a Christian, i Peter 4 : 15, 
16. For if we suffer for evil-doing, what profit is it 
to us? but if we suffer for well-doing, this is accept- 
able with the heavenly Father. 2:20. Furthermore 
my dear and much beloved father and mother, I in- 
form your love that they have let me know that I 
should commit myself into the hands of the clergy; 
then they thought I should get out of here. There- 
upon I sent back word to them, that I had no in- 
tention of doing this, and that they should go to no 
trouble about it. 

Hence, my dear and much beloved father and 
mother, be not dismayed on account of this, I 
humbly pray you for the name of the Lord, for of 
such things a Christian ought not to be ashamed. 
For there was Joseph, who was tempted by the 
Egyptian woman; and she had caught him by his 
coat or mantle, and wished to commit whoredom 
with him; and she would not let him go; but he fled 
from her, and left the mantle or coat in her hand, 
rather than commit this great sin with her. There- 
fore, my dear and much beloved father and mother, 
if the whore of Babylon takes hold of our coat or 
mantle, that we should commit whoredom with her, 
rather let go, through the grace of the Lord, your 
coat or mantle, namely, your temporal life, than 
that you should commit whoredom with her. Rev- 
elation 17; 1, 2. 

Furthermore, my dear and much beloved father 
and mother, I ask you very humbly, with weeping 
eyes, for forgiveness for all that I have done amiss 
against you by word or deed, or by any thoughts, 
that you will forgive me. It seems that my time 
will soon be here now, when I shall offer up my 
sacrifice. Hence my dear and much beloved father 
and mother, I will commend you to the Lord, and 
bid you adieu till the appearing of our Lord Jesus 
Christ. The peace of the Lord be with you forever 
and ever. Amen. 

Written by me, your beloved son, in my bonds. 
Clement Hendrickss, 
Unworthy prisoner in the Lord. 

Fourth letter of Clement Hendrickss, to his father 
and mother. 

A most friendly greeting to you my beloved fa- 
ther and mother. I inform you, that I am still of 
good courage and well, as 1 hope that also you are. 

Further, my dear and much beloved father and 
mother, I inform your love how it is with me, ac- 
cording to the body, in my bonds. I cannot thank 
and praise the Lord enough for it, that he so com- 
forts me in my tribulation, and that it is still my 
fixed purpose to fear the Lord as long as I am here, 
though flesh and blood should suffer on this account. 

Furthermore, my dear and much beloved father 
and mother, I inform your love, how they dealt 
with me when I was first apprehended. I had been 
invited out in the evening, which was on a Wednes- 
day, and we were speaking of going home. Then 
the watch met us, and we had no light with us, 
whereupon we were taken up above by the watch, 
where sat Floris den Bral, who asked us, whence we 



came, whether we had not been at a meeting of the 
new religion. We said: "No." He asked whether 
we would substantiate this with our oath. I said to 
him: "Will you not believe my word; I mean to 
tell you the truth." But he insisted on the oath, 
and we would not swear, then he said: "Take them 
back below." And we were forthwith taken in the 
rear, into the dungeon, as though we had been 
thieves or rogues. The next morning we were taken 
above, and they brought me first before the lords, 
having bound my hands behind my back, as though 
I had been a thief. Then the bailiff asked me and 
said: "Clement." And I said: "Sir Bailiff." He 
asked: "How many times have you attended the 
meetings of the Mennists ? " I kept silence and gave 
him no answer. And he insisted hard upon knowing 
it, whereupon I was led away into a room by my- 
self. Then the others were brought before the lords, 
and asked concerning their faith. They confessed 
their faith, and then I was again brought before the 
lords, and he again asked me, how often I had at- 
tended the meetings. He wanted to know whether 
I had been there ten times. I said: "No." Eight 
times? "No." Seven times? "No." Three times? 
"Yes." Then he asked me, who had been the 
preacher. I said: "I am not minded to tell it." He 
also wanted me to tell in what house I had been, 
and what people had been there. I told him that I 
was not minded to tell him. He said that he should 
make me tell it. I was then taken back into the 
dungeon. The day following I was again taken up 
before the lords, and the Bailiff asked me, whether 
I would not yet tell him, who had been the preacher, 
where it had been, and what people had been pres- 
ent. I told him that I was not yet minded to tell it, 
and said: "I am in trouble, and I do not wish to 
bring any one else into trouble; you have me here, 
deal with me according to your pleasure." Jeremiah 
26: 14. Then the Bailiff said to the judges: I de- 
mand him to be put on the rack, in order to learn 
all the particulars. And he said: "Take him to the 
rear;" and I was taken to the rack, where I was 
stripped, and my shirt tied before my body. Thus 
I was placed in a sitting posture on the rack, and 
my eyes blindfolded. Then the Bailiff came to me, 
and asked me whether I would not yet tell it. I told 
him that I was not yet minded to tell it. Thereupon 
I was laid upon the rack, and tied to it with seven 
ropes. On. my head there were two knots, which 
lay on my forehead; and a cord on each of my 
great toes, and the others around my body. The 
ropes were twisted together with billets of wood, 
and I expected nothing else but that he would twist 
in pieces the ribs in my body. Urine was also 
poured into my mouth, and as I lay there in pain, 
I was also scourged on my breast. The Lord knows 
how they dealt with me. Through the severe pain I 
named four persons; but I hoped that they were 
not in town. This lasted about half an hour. I said 
to them, that they should put a rope around my 
throat, and dispatch me at once. When they loosed 
the ropes, I was not able to get up by my own ef- 
forts; the servants had to help me up. I was then 
taken back into a dungeon. The next day I was 
again brought above before the lords, and if it had 



MARTYRS MIRROR. 



803 



not been for Joost Buyck, I would have been tor- 
tured again, though I was scarcely able to walk. 
Then the Bailiff asked me, whether I would not 
have a monk to come and see me. I said, that he 
might stay away. He said: "You have to hear a 
dog bark; can you not hear a man talk?" I was 
then taken back into the dungeon, and a priest and 
a monk came to dispute with me. They began to 
prate much of this and that, and to tell many fables; 
but I kept silence, and let them prate on ; and they 
got angry because I did not reply to them more, 
and one of them said that I had the devil in me. 
Four days after I was taken above again, when they 
told me that I should prepare myself against Satur- 
day. I said: " Whenever it pleases the Lord I am 
ready." I was then taken back into the dungeon, 
and expected nothing else than that I should offer 
up my sacrifice on Saturday, and even on Saturday 
I had no other expectation but of offering up my 
sacrifice. There came a priest to me, and would 
have me confess to him. I said that I did not want 
to confess to him, since he could not forgive my 
sins; I said: The best confession is to confess to the 
Lord my God. Then the Bailiff with two judges 
came to me, and said, that they would wait with me 
two weeks yet; but I was of such good courage to 
offer up my sacrifice, as though I had known noth- 
ing of dearh. Phil. 2: 17. And so I am still of such 
good courage, as though I knew nothing of impris- 
onment. It began to vex me that it is deferred so 
long. I long to be out of the flesh, and am quite 
cheerfully resigned to orifer up my sacrifice ; the 
Lord does not forsake his own wjio trust in him. 
Furthermore, my dear and much beloved father, I 
inform you, that I received your letter, and I was 
rejoiced to learn that you are so well content herein. 
Further, my dear father and mother, I will bid 
you adieu, if it be the Lord's pleasure, till the ap- 
pearing of our Lord. The peace of the Lord be 
with you forever. Amen . By me, 

Clement Hendrickss, 
Unworthy prisoner in the Lord. 

Fifth letter of Clement Hendrickss. 

I wish you, my dear and beloved in the Spirit 
and according to the truth, as I trust, in the knowl- 
• edge of the faith, and in the mind of Christ Jesus, 
a clear vision, and an open heart, in all divine mat- 
ters, and in the word of God, thereby rightly to dis- 
criminate which is light or darkness, lies or truth, 
yea, flesh or spirit; in order that you may not be 
deceived, but adhere firmly to the word of God, so 
that you may receive a full reward. 

Further, my dear and much beloved, I cannot 
welf forbear to write you a little, how it still is with 
me in my bonds, and that my mind is still fixed to 
fear the Lord with all my heart, with all my strength, 
and with all my soul, for which I can never fully 
thank and praise the almighty, great and allwise 
God, for his unspeakable, yea, incomprehensible 
grace which he has hitherto shown me and still 
daily shows me, through Jesus Christ, and the sup- 



ply of the Spirit. For this I thank the almighty 
God, and bow the knee of my heart before the Fa- 
ther full of grace and truth, who is the true Father 
full of grace, and the God of all comfort, who can 
comfort us when we are in tribulation and distress. 
2 Cor. 1:3,4. Hence, my dear and faithful, keep 
well this good treasure, which is committed to you, 
given you of God through grace; for faith is the 
gift of God. Rom. 12:3. By it the elders obtained 
a good report, and assurance in their hearts, through 
the ancient word of the Spirit of Christ, who had 
testified before with their spirit, that they were the 
children of God, and heirs of all the glorious prom- 
ises. Heb. 11:2; 1 Pet. 1 : 1 1 . Hence they willingly 
forsook everything, and esteemed it nevertheless 
much more and greater riches, to suffer affliction 
with the children of God, than to enjoy all the tem- 
poral pleasures of this world; for they had respect 
unto the recompense of the reward, and to that 
which was eternal and not temporal. Heb . 1 1 : 25 : 26; 
2 Cor. 4:18. For faith looks to that which does not 
appear here now, nor is seen with carnal eyes, but 
which is beheld by the inner, hidden man, and by 
the eyes of the heart; and hence they hold it fast, 
as though they saw it before their eyes, and could 
touch it with their hands; for they judge him faith- 
ful that promised, that he also will do it, for he can- 
not deny himself. Heb. 11:1,11; 10:23; 2 Tim- 
othy 2: 13. Therefore, my dear and faithful, look 
not at the things which are seen; for the things 
which are seen are temporal; but the things which 
are not seen are eternal. 2 Cor. 4: 18. And Christ 
says: He that loveth aught more than me, is not 
worthy of me. Matt. 10:37. And in another place 
he says: Every one that forsaketh house, home, 
lands, and father and mother, yea, also his own 
life, shall receive a hundred-fold. Matt. 19:29. 
Hence we must forsake everything here, and love 
nothing more than the living God, and show it with 
works and by the deed, that we are the children of 
God, and not bastards. The righteous must through 
much affliction enter into the kingdom of heaven; 
but the Lord helps them in all their afflictions; he 
does not suffer his own to be tempted above that 
they are able, but has with the temptation also made 
a way to escape. Ps. 34:19; 1 Cor. 10:13. But the 
ungodly he reserves unto the day of judgment to be 
punished. 2 Pet. 2:9. 

Hence, my dear and much beloved, remember 
Joseph, who was tempted by the Egyptian woman 
to commit whoredom with her; and she had taken 
hold of his coat or mantle, and would not let him 
go; but he fled from her, and left the coat or mantle, 
in her hand, rather than commit this great sin with 
her. Therefore, my dear and much beloved, if the 
harlot of Babylon takes hold of our coat or mantle 
rather let go, by the grace of God, your earthly 
coat, namely, your temporal life, than that you 
should be compelled to commit whoredom with her; 
well knowing that our mortal clothing must first be 
put off before the immortal can be put on. 2 Esdras 
2:45. And if our earthly house of this tabernacle be 
dissolved, we have a building in heaven, a house 
not made with hands, but which is eternal. 2 Corin- 
thians 5:1. 



804 



MARTYRS MIRROR. 



Furthermore, my dear and much beloved, I have 
undertaken to write you a little yet, of the words of 
Christ, where he says: If ye love me, keep my com- 
mandments. And I will pray the Father, and he 
shall give you another Comforter [that he may abide 
with you forever] ; even the Spirit of truth, whom 

the world cannot receive Yet a little while, 

and the world seeth me no more; but ye shall see 
me, and. ye know me, says the Lord. John 14: 
15 — 17, 19, 20. In another place Christ also warns 
us, saying: Beware of false prophets, which come 
to you in sheep's clothing, but inwardly they are 
ravening wolves. Ye shall know them by their 
fruits. Do men gather grapes of thorns, or figs of 
thistles? Even so every good tree bringeth forth 
good fruit; but a corrupt tree bringeth forth evil 

fruit Every tree that bringeth not forth 

good fruit is hewn down, and cast into the fire. 
Matt. 7: 15 — 17, 19. 

Herewith I bid you adieu with the sure word of 
his grace, until his coming. The peace of the Lord 
be with you forever and ever. Amen. Receive this 
my brief letter in good part. 

Written in my bonds out of love, by me, 
Clement Hendrickss, 
Unworthy prisoner in the Lord. 



VEIT GREYENBURGER, A. D. 1570. 

In the year 1570, Veit Greyenburger, a brother, 
was apprehended at Wald in Vintschgau as he was 
traveling through there. He had been spied out, 
and a prize set upon his capture. When he ar- 
rived at the inn, and the peasants noticed him, 
but did not well know him, they came into the 
inn by night, and when they saw him pray before 
eating, they put their heads together and said: " He 
is the man, or he looks like him;" and acted as 
though it were wrong to pray — so plainly could the 
devil be seen in them. Hence they watched him 
in the inn, and sent word to the judge in the castle 
at Niedersol, who came with many footmen and ser- 
vants, bound his hands behind his back, and took 
him to the prison in the castle of Niedersol. Very 
soon after he was examined, and led back into 
prison. Five weeks afterwards the Grand Bailiff 
came from Saltzburg, who took him with two ser- 
vants and two footmen to the castle at Saltzburg, 
and there put him in prison in chains. A long 
time, namely, two years and a half, afterwards, 
priests came, namely, the preacher of the Cathedral 
at Saltzburg, also the ecclesiastical judge and other 
fellows. Each had before him ink and paper, and 
they addressed brother Veit, and urged him to make 
his defense. The brother said: "What shall I say: 
You are accusers and judges, and what you are not 
able to carry out yourselves, the judge, the beadles, 
and the executioner must do in your stead. You 
tell it to the Prince, the Prince tells it to the judge, 
the judge to the beadles, the beadles to the execu- 
tioner, who must finish it; this is your high priest 
who helps you to gain the victory." Among other 
things the brother also said to them: "The Spirit 
says plainly what you are; for Paul writes: 'That 



in the latter times some shall depart from the faith, 
giving heed to seducing Spirits, and doctrines of 
devils; speaking lies in hypocrisy; having their con- 
science seared with a hot iron; forbidding to marry, 
and commanding to abstain from meats, which God 
hath created to be received with thanksgiving.' " 
1 Tim. 4:1 — 3. Then one of the priests said to 
him: "We do not forbid marriage; moreover, I 
have eaten meat to-day." But the brother said : 
' ' Ah ! it is well known that you forbid marriage 
and permit whoredom ." But when the priest had 
well bethought himself he said : ' ' Do you know 
what Christ says : The Scribes and the Pharisees sit 
in Moses' seat: all therefore whatsoever they bid 
you observe, that observe and do"? Matt. 23:2,3. 
Then brother Veit asked them : " Do you think that 
you are the same?" They replied: "Yes, we are 
they by the will of God." The brother said: 
"You are they indeed, since you confess it; but 
Christ pronounces many woes upon them, and calls 
them serpents and a generation of vipers, hypocrites, 
fools and blind guides, and such are you, as your 
own mouth testifies." Matt. 23. Then he was called 
an Anabaptist and the like. 

Thereupon brother Veit asked them, whether 
they also considered Paul an Anabaptist. They 
said: "No." Then he was asked : "Why then did 
he baptize again those who had already been bap- 
tized with John's baptism, which was certainly from 
heaven, but, was nevertheless not sufficient to salva- 
tion? How much less then can infant baptism, which 
is from men, be sufficient?" Then they were silent 
and brother Veit said : ' ' You allow midwives to 
baptize; where is this written?" But they did not 
know, and sat there as dumb as dogs. Thereupon 
they asked him, whether he belonged to the Huter- 
ite society. He replied : ' ' Huter was a teacher. ' ' 
They asked: "Is he then your Messiah?" He 
answered : "Huter was a pious man, who was burnt 
at Innsbruck for his faith and the divine truth; but 
our Messiah is Christ. (John 1:21; 4:25.) But what 
kind of a Messiah and father have you at Rome, 
and also here in this town?" Then they said that 
the Pope had nothing to do with them. Then the 
brother said : ' ' Then you have a superior here in 
town?." The priests said that he was not their 
father. The brother rejoined: " You certainly said 
yourselves before, that your father had sent you 
forth." Then they did not know what to say. In 
this manner he was examined several times; hence, 
Christ did not in vain say to his own : When they 
shall bring you into their synagogues, council 
houses, before magistrates, powers and the learned, 
take no thought how or what ye shall say : for I will 
give you a mouth and wisdom, which they shall 
not be able to gainsay or resist. Luke 21:12, etc. 

Having been imprisoned upward of six yearg at 
Saltzburg, suffering much misery and tribulation, 
brother Veit, in the year 1576, through the help of 
God, escaped through a window of his prison. The 
people in the castle said that it was beyond the 
power of man to get out; but with God all things 
Matt. 19:26. Thus he returned to his 



brethren and the church, on the 9th of August of 
said year. 



MARTYRS MIRROR. 



805 



FOUR FRIENDS OFFERED UP IN MAESTRICHT ; — 

ARENT VAN ESSEN ; URSEL HIS WIFE ; NEELT- 

GEN, AN OLD WOMAN ; AND TRIJNTGEN, 

HER DAUGHTER, IN THE YEAR 1570. 

During the time of freedom following the destruc- 
tion of the images, the church at Maestricht grew 
and flourished, increasing in number. But when the 
Duke of Alva came into the country, many fled out 
of the city whithersoever they best could: some, 
however, remained, among whom there was also a 
brother who was an elder and also a school teacher. 
His name was Arent van Essen, and he had a wife 
whose name was Ursel. In the same house with 
them there lived another couple, of whom the wife's 
name was Trijntgen; and the name of her mother, 
an old women of about seventy-five years, was 
Neeltgen. These persons having been betrayed and 
reported to the authorities, one of the burgomasters 
of the city, a man of furious disposition, came vio- 
lently, about twelve o'clock in the night, with his 
servants, called beadles, to the house of the school- 
master, and with great noise apprehended this man 
Arent, and the latter was led in the night to the 
council house, called the Landskroon. About an 
hour after, the burgomaster with his beadles again 
went to the house of the aforesaid schoolmaster, to 
apprehend two women yet, whom he had not seized 
before. Arriving there he also found Neeltgen the 
old woman, who had come to see how 'it was with 
her daughter Trijntgen and the others; for she had 
heard that Arent had been taken away and im- 
prisoned. He also apprehended these three, and 
took them likewise to the Landskroon, to the man, 
so that in the morning all four were together, re- 
joicing together in God, and comforting one an- 
other. 

When they were brought before the lords, they 
each separately freely confessed their faith (1 Peter 
3:15), and that they had received baptism upon 
their faith, and what else belongs to godly doctrines; 
in which, it seems, Ursel, though weak, according 
to the flesh, was not the most timid; for they sepa- 
rated her from the rest and delivered her to the 
lords (that is, to the Bailiff and the judges), who 
judge in cases of capital punishment. And thus she 
was taken to the Dinghuys, a place thus called; 
where she was greatly harassed with many threa'ts, 
all of which she meekly bore and suffered. Thus 
it went also with her husband, Arent, whom they 
likewise delivered to the lords, and brought him 
to the prisoners' gate, which is the highest prison, 
where also manifold wiles were employed to cause 
him to apostatize. 

When this old woman Neeltgen and her daughter 
Trijntgen, were also delivered to the lords, and con- 
ducted to the Dinghuys, and came into the street 
on their -way thither, both of them being joyful and 
of good courage, Trijntgen for joy began to sing, 
thus she was kindled in the Lord. 

During their imprisonment inj:he Dinghuys they 
were frequently assailed by the lords, and also by 
monks and priests, who sought to move them to re- 
nounce their faith; but God preserved his sheep 



from the terrible rage of the wolves. After this they 
began first to torture Arent. Yea, it was said, that 
he was seven times severely tortured, so that he fell 
into despondency in consequence of all these tor- 
tures: but the Lord extended to him his hand, 
strengthened him, and gave him new courage, so 
that he manfully fought through, as we shall hear. 
Ursel his wife was likewise brought from the Ding- 
huys to the prisoners' gate, where she exhorted her 
husband not a little, to the strengthening of his 
heart. There Ursel was also twice tortured on the 
rack; but she faithfully adhered to the truth. But 
it did not stop with this torturing in her case; for the 
executioner tied her hands together, and drew her 
up, and as she was hanging there he cut open her 
chemise with a knife baring her back, and severely 
scourged her with rods; this was done twice in one 
day. (It was said that a Jesuit advised this scourg- 
ing.) But all this was patiently borne by Ursel, 
who, as said above, was also tender of body, so that 
before her imprisonment, she had to turn her stock- 
ings inside out, and put them on and wear them 
thus, because she could not bear the seams of the 
stockings inside on her limhs; but now, through the 
help of God, she was able to endure torturing and 
scourging. Neeltgen the -old woman was also led to 
the torture, and when she came to the rack or lad- 
der, she went and lay down upon it of her own 
accord ; but the lords considering her age and feeble- 
ness, she was not tortured. They said to her : "It 
is not your first time, namely, that she lay on the 
rack; for they knew that she had also once in her 
youth been imprisoned and tortured for the truth, 
from which imprisonment she had been delivered in 
a remarkable manner. But her daughter Trijntgen 
was treated far less gently, for she was tortured very 
severely; and when she was taken from the rack al- 
most in a fainting condition, she was laid upon a bed 
for a little while; but as soon as she was recovered a 
little she had to go on the rack again. And when 
she was tortured severely she cried aloud : " O 
Lord, succor me, and keep my lips." For she was 
severely tortured, that she should name others; for 
they were thirsting for more blood. And God heard 
her prayer, and kept her lips, so that they could 
obtain nothing from her which implicated her neigh- 
bor. When Trijntgen was tortured the last time, 
she said : " I praise and thank the Lord." Mother 
Neeltgen, who was not far off, hearing her daughter 
speak, asked: "Is that my child?" Hearing this, 
Trijntgen replied: "Yes, my mother;" and fell on 
her neck and kissed her. 

On the 9th of January, in the year 1570, Arent 
and Ursel his wife were notified in the name of the 
lords, that each was to be put to a stake and burned, 
in which message they greatly rejoiced, because they 
were to be counted worthy to die for the name of 
Christ; and were full of joy. that day and night, 
thanking and praising God, and thus waited for the 
day of their redemption. 

In the morning a town beadle came to Ursel, and 
enjoined her in the name of his lords, that she should 
not speak in the street on her way to execution; 
this the beadle said in the presence of the lords. 
Ursel said to the lords : ' ' And may I not sing a lit- 



806 



MARTYRS MIRROR. 



tie, and say something now and then?" But this 
they would not permit her, and said among them- 
selves: "We hear now what her intentions are." 
They further said to the executioner : "Do as you 
are commanded, and stop her mouth." The execu- 
tioner had a piece of wood, which he put in Ursel's 
mouth, and tied up her mouth with a cloth. And 
as they had been taken back from the prisoners' 
gate, where they were tortured, to the Dinghuys, 
whence they were to go to execution, and where 
also Neeltgen and Trijntgen were still imprisoned, 
Trijntgen, when Ursel was led away from the Ding- 
huys, had come to a window above, and when she 
saw Ursel being led forth to death, she cried aloud 
over all the people, saying to Ursel : ' ' Dear sister, 
contend manfully, for the crown of life is prepared 
for you." Thus Ursel, with her mouth gagged, 
went to the Vrijthof (the place where she was to be 
offered up), the people complaining greatly, because 
her mouth had been gagged so that she could not 
speak one word. 

When Ursel arrived at the scaffold which had 
been erected, she ascended it quietly as a lamb, and 
went directly into the hut, and the executioner im- 
mediately set fire to the same; and thus she was 
burned to ashes, and became a burnt offering unto 
the Lord. 

Very shortly after, Arent, Ursel's husband, was 
also notified to prepare himself for death, which he 
willingly received, and prepared himself accord- 
ingly. Before he was led forth to death, they also 
stopped and tied up his mouth, which presented 
a pitiful sight. They had erected a scaffold in an- 
other place than where Ursel had been put to death, 
namely, in the Friday or cattle market, near the 
Poel. What the lords sought by putting them to 
death separately was not really known; but common 
report had it, that the lords did* it in order that 
Arent and Ursel might not derive any comfort from 
each other. When Arent was thus led, with his 
mouth gagged, to this place, a joyful and undis- 
mayed mind could be perceived. Having ascended 
the scaffold, he fell upon his knees, and fervently 
offered up his prayer. 

He then arose and went into the hut, where he 
divested himself of part of his clothing; but as this 
took up some time, the Bailiff, who was present on 
horseback, called out to the executioner: "Go on 
with your work;" which the latter immediately did, 
and lighted the fire, and thus this martyr was like - 
-wise burned to ashes, as a witness of Jesus Christ. 

Above we said, that the old woman Neeltgen, 
and Trijntgen her daughter, remained still impris- 
oned in the Dinghuys. On the 23d of January of 
the same year, these two also received notice from 
the lords, that they should have to die as the others; 
which notice they so joyfully received, that time 
seemed very long to them before that day arrived. 
For they sought rest above in heaven with their 
dear heavenly Father, who, though he suffers his 
own to be tempted here, yet does never depart with 
his mercy from them, but delivers them out of all 
their distress. Hence, they were rejoiced in the 
Lord above measure, thanked and praised him the 
whole night, and thus waited longingly for the day 



of their redemption. In the morning, when they 
were to be led to execution, the executioner put 
a piece of wood into the mouth of each, and tied 
it up with a cloth; and thus they joyfully went (es- 
corted) to the Vrijthof. On the way Trijntgen put 
her hands up to the cloth with which her mouth 
was tied, and began to draw it away and to say 
something, and to call out why they died. But this 
they would in no wise tolerate ; hence the execu- 
tioner went up to her and laid his hand upon her 
mouth, and ordered her to go into the hut ; for 
most of this was done on the scaffold. And thus 
Trijntgen and her dear mother were led into the 
hut, and both burn-ed to ashes, having commended 
their souls into the hands of God; which took place 
on the 24th of January, A. D. 1569. 



ANNEKEN OGIERS, DAUGHTER OF JAN OGIERS, AND 

WIFE OF ADRIAEN BOOGAERT, DROWNED FOR 

THE TESTIMONY OF JESUS CHRIST, AT 

' HAARLEM, A. D. 1570. 

The misery of persecution continued, so that al- 
most nowhere liberty could be found for an upright 
Christian soul. Herein also those of Haarlem, in 
Holland, incurred guilt; which appeared in the year 
of our Lord 1570, for then they laid their hands 
(which they had previously several times imbrued 
in the blood of the saints) on a godfearing woman 
named Anneken, the daughter of Jan Ogiers, and 
wife of Adriaen Boogaert, who thirteen years previ- 
ously had betaken herself from the darkness of pop- 
ery to the true light of the Gospel, and, in proof 
that she desired to be a disciple of Jesus, had been 
baptized upon her faith, leaving and renouncing 
the Pope and the Romish church, and, on the 
other hand, accepting and confessing Jesus Christ 
as the Son of God, and his church (namely, the 
cross-bearing church of the Anabaptists) as his be- 
loved bride, wife and own body, by which she was 
then recognized as a member and fellow-sister. 

When she in her imprisonment could by no 
means be turned from her faith, the rulers of the 
city of Haarlem concluded her trial, and, on the 
17th of June, A. D. 1570, publicly in court, pro- 
nounced sentence of death upon her, namely, that 
she should be drowned and buried under the gal- 
lows. The sentence (excepting the title) reads word 
for word as follows: 

SENTENCE OF DEATH OF ANNEKEN, JAN OGIERS' 
DAUGHTER. | 

Whereas Anneken, Jan Ogiers' daughter, and 
wife of Adriaen Boogaert, porcelain- maker, prisoner, 
has confessed without torture and iron bonds, that 
about thirteen years ago, she, rejecting the Christian 
baptism received by her in her infancy, was rebap- 
tized at Amsterdam, contrary to our Catholic faith, 
and the unity of tk>e holy Roman church, and also 
in contempt of the decrees of His Royal Majesty, 
our most gracious lord ; and what is still worse, 
though she has been instructed for the best con- 



MARTYRS MIRROR. 



807 



cerning her error and heresy, she still obstinately 
persists therein; therefore, the judges, having heard 
the demand made in conclusion by Jacob Foppens, 
Bailiff, of this city of Haarlem, in the name of His 
Majesty, as Count of Holland, against said prisoner, 
that she should be condemned by their sentence, to 
be conducted to the scaffold here, and executed 
with fire, until death should ensue ; and all her 
property confiscated for the benefit of His Royal 
Majesty, according to the decrees of His Majesty 
aforesaid; have, by reason of what has been men- 
tioned, condemned said Anneken, Jan Ogiers' 
daughter, prisoner, and by these presents do con- 
demn her to be executed with water and drowned 
here in the city-hall, until death ensues, and the 
body to be buried under the gallows; and declare 
all her property forfeited for the benefit of His 
Majesty. Thus read from the city-hall, by the 
sound of the bell, on the 17th of June, A. D. 1570, 
in presence of Jacob Foppens, ' Bailiff, Mr. Gerrit 
van Ravensberge, Mr. Lambrecht van Roosvelt, 
Mr. Huge Bol van Zanen, Aelbrecht van Schagen, 
Mr. Gijsbrecht van Nesse, Wouter van Rollandt, 
and Frans Janss Teyng, judges. 

Extracted from the first book of penal sentences 
of the city of Haarlem (beginning A. D. 1539, and 
concluding the 27th of October, A. D. 1582; pre- 
served in the archives of the city of Haarlem) and, 
after collation, found to accord with it; by me, the 
undersigned, secretary of the aforesaid city, the 
14th of July, A. D. 1659. 

The abovementioned sentence, we obtained, after 
much trouble, from the hands of the secretary of 
civil and criminal matters, or clerk of the criminal 
court of the city of Haarlem, through the instru- 
mentality of one of our good friends, H . V. , just 
as the same was read in court at the hour of the 
death of the aforesaid woman, and is still at the 
present day found in the city records of that place; 
from the particulars of which we have written the 
account that precedes the sentence. 



BARBER JANS, A. D. 1570. 

At Haarlem in Holland, in the year 1570, a 
woman, named Barber Jans, was apprehended, be- 
cause she had apostatized from the Romish church, 
and endeavored to be a follower of Christ; who, 
having boldly confessed her faith, and firmly ad- 
hering to it, was sentenced to death on the 13th 
of February, and secretly drowned for the Gospel's 
sake, and then burned to ashes. 



ALLERT JANSS, A. D. 1570. 

In the same year 1570, on the 13th of April, also 
a pious brother, named Allert Janss, was brought 
'prisoner to.. Haarlem; who, .after many temptations 
.and. assaults, because of his steadfastness in the 
divine truth, on the 6th of May, after the sentence 
had been pronounced, boldly went to the stake, 
to be burnt alive to ashes, and thus offered up a 
sacrifice, well-pleasing to God, and serving as an 
example to all the godfearing. 



ANDRIES N., WITH HIS FATHER AND BROTHER, 
A. D. 1570. 

In this same year also a brother named An- 
dries N., because he, having died unto the world, 
had entered the service of God, was apprehended 
at Antwerp, and about the same time also his father 
and brother, who, being imprisoned together, re- 
joiced in the Lord, that they were counted worthy 
to suffer for his name, which they also boldly con- 
fessed before the secular rulers, and professed a 
good profession of their faith, to which they firmly 
adhered, notwithstanding the sufferings or vexa- 
tions which, by subtilty, promises and threats, were 
inflicted upon them on this account; so that they 
persevered unto the end in the truth, in the true 
faith, and in the love to God. All three were then 
sentenced and burnt, and thus, offering up their 
sacrifice, as a sweet smelling savor unto God, helped 
to fulfill the number of their brethren that had gone 
before. 



ANDRIES N., A. D. 1570. 

In this same year 1570, there was also appre- 
hended in Haarlem, for his faith and the truth, a 
brother named Andries N. , who was tortured very 
cruelly for the space of three hours, but neverthe- 
less, then as well as in other temptations and suf- 
ferings, always steadfastly adhered to his faith. 
Finally he was sentenced to death and burned, and 
thus, as a valiant soldier of the Lord, fought a good 
fight ; hence, he is worthy not only to be remem- 
bered here for an example and perpetual memorial, 
but also to inherit the kingdom of his heavenly 
Father, which is prepared for all the pious. 



JORIS VAN MEESCH AND JACOB LOWIJS, 
ABOUT 1570. 

Christ says to his disciples: The brother shall 
deliver up the brother to death, and the father the 
child : and the children shall rise up against their 
parents, and cause them to be put to death. And 
ye shall be hated of all men for my name's sake: 
but he that endureth to the end shall be saved. 
Matt. 10:21, 22. This also appeared about the year 
1570 (for we do not know the exact time), when two 
pious followers of Christ, named Joris van Meesch 
and Jacob Lowijs, were apprehended at Ghent, in 
Flanders, where, after many temptations and severe 
threats (from the papists) they were put to death, 
testifying to and confirming the faith of the eternal 
truth with their blood. Hence, they shall at the last 
day be graciously accepted of God, and receive the 
crown of eternal glory at the hand of the Lord. 



I say unto you, Love your enemies, bless them 
that curse you, do good to them that hate you, 
and pray for them which despitefully use you, and 
persecute you. 



808 



MARTYRS MIRROR. 



JAN THE RIBBON WEAVER, JOOST THE WHEEL- 
WRIGHT WITH HIS WIFE, MAERTEN VAN 
WYJCKE WITH LIJSKEN HIS WIFE, 
AND JELIS THE MASON, IN THE 
YEAR 1570. 

In the year 1570 there were apprehended at Ant- 
werp, and put to death at the same place for the 
testimony of Jesus, the following godfearing per- 
sons: Jan the ribbon -weaver, Joost the wheel-wright 
with his wife, Maerten van Wijcke with Lijsken his 
wife, and Jelis the mason's tender. Lijsken, how- 
ever, the wife of Maerten van Wijcke, was kept im- 
prisoned for one year, and then, on the 2d of May, 
1 57 1, burnt alive at said place. 

Thus these six pious, godly persons were mar- 
tyred by the tyrants and blood-thirsty, not on 
account of any crime, much less for any heresy, but 
only for following the genuine faith of the truth. 
Herein the latter followed the footsteps of their fore- 
fathers, the false prophets, who thus persecuted and 
killed the upright followers of the truth from the 
beginning. Hence, it is to be feared, that they 
will repent when it is too late, and will also receive 
the same recompense with those whose works they 
herein followed. But those who followed the true 
prophet Christ Jesus in true obedience and upright 
faith, shall, on the other hand, upon mount Zion, 
be clothed in white raiment, by their Bridegroom 
Christ Jesus for whose sake they suffered this, re- 
ceive palms in their hands, and be crowned with 
crowns of eternal glory, which no one shall ever 
be able to take from them. 



FAES DIRCKS, AND TWO OTHERS, A. D. 1570. 

In the year 1570, on the 7th of April, there was 
apprehended for the word of God and the testimony 
of Jesus, at Gouda, in Holland, a pious follower 
of Christ, named Faes Dircks, a chair-maker by 
trade. Afterwards, the 27th of May, he was very 
unmercifully and tyranically tortured by the blood- 
thirsty servants of antichrist, and led forth under 
the blue sky, and on the 30th of May of the same 
year, put to death, and burned for the genuine faith 
of the truth, following the footsteps of his Lord and 
Master Christ Jesus. Some time prior to this two 
other pious followers of Christ were put to death 
at Gouda, for the testimony of Jesus, one of whom 
according to the counsel of God, was not yet bap- 
tized upon his faith ; but the God of all grace, who 
knows the heart, mind and thoughts of all men, 
accepted in him the will for the deed. Thus they 
suffered with Christ, and shall be received with 
him into eternal glory, at that time when all the 
earthly, carnal generation of men shall weep and 
lament over themselves eternally. 

Subsequently, when Gouda was taken by the 
troops of the prince of Orange, it was deliberated 
upon to exhume the priest who had been the cause 
of the imprisonment and death of said Faes Dircks, 
and of the dispersion and persecution of many of 
those who feared God. They, afterwards changed 



their mind, but hired a man for about four guilders, 
who took down the bones of Faes Dircks from the 
scaffold, and opened the grave of the aforesaid 
priest, who had previously died, and been interred 
in the church of the Franciscans, near the high 
altar, and then laid the bones of Faes Dircks upon 
the body of the priest ; thus deriding this traitor, 
because he had deemed the godfearing unworthy 
to live with him in the same town, and, after their 
death, their bodies unworthy of burial, but they had 
to be given as food to the birds of heaven. But at 
the speedy coming of Christ from heaven, this idol- 
atrous priest shall find, when it will be too late for 
repentance, who of them both will be acknowledged 
and accepted by the chief Shepherd as an accept- 
able sheep, or as a rejected goat. 

Concerning this martyr Faes Dircks we have ob- 
tained three examinations, namely, two without 
torture and one on, the rack, just as the same have 
been extracted by the secretary there from the 
town records of Gouda, which we therefore will 
communicate to our fellow believers for the greater 
confirmation of the foregoing account ; they read 
as follows. 

COPY OF THE CONFESSIONS MADE BY FAES DIRCKS 
IMPRISONED HERE IN THIENDEWEGS GATE. 

First Examination. . 

The nth of May, 1570, the Bailiff of Gouda 
brought to examination the hereinafter mentioned 
person: there being present, Gijsbert Jan Maertenss, 
and Gerraert Huygen, burgomasters, Dirck An- 
dries, Mr. Heyndrick Jacobs, Mr. Cornelis Heyn- 
dricks, judges. 

Faes Dircks, chair-maker, about thirty-one years 
of age, says that he is a native citizen of Gouda, and 
that on last Easter day he heard the pastor of 
Gouda preach; that those who go to the Lord's 
table do not receive roasted, sodden or raw meat, 
but that they receive the roasted flesh of our Lord, 
roasted on Good Friday, on the tree of the cross. 
Hence, hearing this, he went out of the church, 
since he did not feel well at this, nor deem himself 
worthy to receive it, and did not go to the Lord's 
table. 

He says and confesses, that he does not consider 
the sacrament of the altar real flesh and blood, and 
this for the reason that there is but one God. 

He also confesses, that about a year ago he was 
baptized at Rotterdam, and that he did not know 
the one that baptized him, but that the latter deliv- 
ered an exhortation, saying that the Lord had said: 
"That all that believe and are baptized shall be 
saved. ' ' 

He further says, that the one"' who baptized him 
baptized him in the name of the Father, the Son, 
and the Holy Ghost, and that water was poured 
over his head out of a basin, and that there were 
present ten or twelve persons, one of whom was 
named Wiert Claess, of Gouda. 

When asked whether Euwout the barber, and 
Dirck Jacobs, the shoemaker, or others from Gouda 
were not also present with him at Rotterdam, he 



MARTYRS MIRROR. 



809 



says, "No," but that Wiert Claess was present 
there, and that to his knowledge Wiert was not 
baptized at that time. 

Note. — Here follow some more questions and 
answers, which are treated of in the following ex- 
amination; hence we have omitted to place them 
here. In conclusion the secretary wrote: Thus done 
on the days and in the presence aforesaid, in the 
Thiendewegs Gate; I being present as secretary of 
Gouda. Joris Jacobs. 

Second Examination. 

The 19th of May, 1570, the Bailiff brought Faes 
Dircks. the second time to examination, in the pres- 
ence of the pastor of Gouda, Mr Joost Boorgoos, 
Gijsbert Jan Maertenss, Jan Gerritts Pels, and Ger- 
rit Huygen, burgomasters, Gerrit Gerrit Bouwenss, 
Dirck Andriess, Mr. Heyndrick Jacobs, Floris Gijs- 
berts, and Mr. Cornelis Heyndricks, judges. 

The aforementioned Faes Dircks, when he was 
asked whether he still persisted in and adhered to 
what he said and confessed on the nth of this 
month, replied that he still adhered to it. 

He says, that he believes in Almighty God, and 
in Jesus Christ, who was born of the virgin Mary. 
He also says, that infants cannot be regenerated, 
since they have no understanding to believe, and 
that water cannot save them. 

When he was asked whether he did not believe 
that Christ Jesus is in the holy sacrament he says, 
"No," since there is not more than one God, and 
he is in heaven, and not herein the sacrament." 
He says that he considers himself a sheep of Christ, 
and that he regards Christ as his Shepherd, and 
that he knows no other shepherd. 

When he was asked who baptized him, he says 
that he does not know, and that he never saw the 
one that baptized him, either before or since, and 
that no one was present there from Gouda, except 
Wiert Claess, who brought him there, and that he 
[Faes Dircks] arrived in the place on an evening, 
and staid there the whole night and the following 
day, until the evening when he was baptized; this 
took place at Rotterdam, in a house, in a large gar- 
ret.* 

Note. — Here follow again some questions and 
answers, which are more fully explained in the third 
and last examination, and which we have omitted 
in order to avoid repetition. The secretary then, 
after stating the time when, the place where, and 
the persons in whose presence this took place, again 
subscribes himself, by the name of Joris Jacobs, 
secretary of Gouda. 

Third examination, on the rack. 

On the 27th of May, 1579, Johan Pieterss, Mayor 
of Gouda, in the name of Sir Cornelis Mylo, castel- 
lan and bailiff of the city of Gouda, brought Faes 
Dircks to the torture, in the presence of Gijsbert 
Jan Maertens, Gerritt Huyge Hapkooper, burgo- 
masters; Gerrit Gerrit Bouwenss, Dirck Andriess, 



* Behold here the strait of the believers in those times, who 
to hear the word of God, occasionally had to spend whole daj-s and 
nights in order to attend the meeting. 



Dirck Janss Lonck, and Mr. Cornelis Heyndricks, 
judges. 

Faes Dircks being asked whether he still adheres 
to the confession which he made on the 19th of this 
month, says that he still adheres to it. 

When brought to the torture, and asked, in whose 
house he was baptized, he said he did not know, but 
subsequently understood that it took place at the 
house of a shoemaker named Michael, residing near 
the East Gate, at Rotterdam. 

He says that when he was baptized, about eight 
or nine others were baptized with him, among whom 
were Dirck Jacobs, a shoemaker, and Jan Adrienss, 
a tanner, and that the wife of Michael, the shoe- 
maker, and Wiert Claess, were present when the 
baptism took place, but that Wiert was not bap- 
tized. 

When asked whether Euwout the barber, Jan 
Aertss, the weaver, and Jan de Bagijn were also 
present when he was baptized, he says "No," and 
he says further that Dirck Jacobss and the tanner 
came early in the morning before daylight into the 
house where they were baptized. 

He says that the one who baptized him had a 
strange language, and talked somewhat loud. 

He says, that a woman named Maertjen Philips, 
residing in the Cingel, is of his faith, and also Wil- 
lem Janss, cutler, Wiert Claess, and Jan Aertss, 
weaver. 

When asked whether Euwout the barber was of 
the same persuasion and faith with him, he says 
that he does not know, and that he has not had any 
conversation with him in regard to matters of faith, 
but that he has been at his house. He says that he 
does not know whether Jan de Bagijn is also of 
the same faith as he. that speaks or not. 

Again : The above confession was then read to the 
aforesaid Faes Dircks, under the blue sky, without 
torture and iron bonds, and being asked whether he 
adhered to it. he replied that he did, and that he 
desired mercy, and not justice. Done in the pres- 
ence of the full court. 

Joris Jacobs. 

Note. — Since not only the three aforementioned 
examinations, but also the sentence of death 
of said friend of God, were sent us by the present 
secretary of the town of Gouda, we will add the lat- 
ter here, as it reads in the original, that no one may 
in any wise doubt what has been related. 



EXTRACT FROM THE BOOK OF CRIMINAL SEN- 
TENCES OF THE TOWN OF GOUDA. 

Faes Dircks exeatted with fire. 

Whereas Faes Dircks, native citizen of this town 
of Gouda, at present a prisoner, has confessed, 
without torture and iron bonds, under the blue sky, 
before my lords of the court, that about a little over 
a year ago he was rebaptized at Rotterdam, by a 
man whom he does not know ; that he also for two 
years back has rejected communion with the holy 
church, our mother, and does not believe in the 



810 



MARTYRS MIRROR. 



holy, worshipful sacrament of the altar, in which 
lies the salvation of man: without that said Faes 
Dircks has been willing to repent of this, to be in- 
structed otherwise, but has added, that he would 
not listen to him that desired to instruct him, and 
to turn him from his error and heresy, all this being 
contrary to the written laws and decrees of His 
Royal Majesty published at different times in these 
countries; therefore the judges with the mature de- 
liberation of the council, having examined and 
weighed all that is of importance in this case on the 
behalf and in the name of the King of Spain, as 
Count of Holland, Zealand and Friesland, our com- 
mon lord and prince, have condemned the afore- 
said Faes Dircks, at present a prisoner, and con- 
demn him by these presents, to be brought to the 
scaffold without this town, and there to be executed 
with fire ; and declare all his property confiscated for 
the benefit of His Royal Majesty; unless the afore- 
said Faes Dircks depart publicly before the church, 
from his aforesaid heresy, and declare and confess 
that he has been led astray and deceived ; in such 
case the judges reserve to themselves the punish- 
ment to be inflicted upon him for his crime, the 
same to be according as they shall find proper 
pursuant to the decrees of His Majesty aforesaid.* 
Done by Jan Claess Diert, and Simon Pieters, 
burgomasters, summoned, Gijsbert Jan Maertenss 
and Gerritt Huyges, burgomasters, Dirck Ottes van 
Slingerlandt, judge, summoned, Gerrit Gerrit 
Bouwenss, Dirck Andriess, Mr. Heyndrick Ja- 
cobs, Dirck Janss Lonck, Mr. Cornelis Heyndricks, 
judges, and announced to Dirck van Necq, judge, 
summoned. Published on the 30th of May, in the 
year 1570. Subscribed. 

Joris Jacobs, 
Secretary of Gouda, A. D. 1570. 



ADRIAEN PIETERS AND BARBER JOOSTEN, IN 
THE YEAR 1570. 

In the year 1570, there were imprisoned at Haar- 
lem in Holland, a brother named Adriaen Pieters, 
and a sister named Barber Joosten, not on account 
of any crime or heresy, but only because they 
sought to follow Christ in the regeneration, for 
which they were envied by the servants of anti- 
christ, who sought with many tyrannical means to 
draw them from Christ, and to make them follow 
their self-invented idolatry which militates against 
God. But these, as giants in the faith, valiantly 
resisted, through the grace of God, the snares of 
Satan. Hence, they were condemned and sentenced 
to death by the rulers of darknesr Adriaen Pieters 
was burnt, and . Barber Joosten was drowned in 
great steadfastness, and thus they both remained 
faithful to the Lord their God unto death and hence 
out of grace, obtained the crown of eternal life. 



MAERTEN KARETTIER, A. D. 1570. 

Maerten Karettier of Busbeke, who also would 
rather suffer affliction with the children of God, 
than enjoy the pleasures of sin for a season, and 
live in joy with the world, was apprehended for his 
faith at Rijssel and there made a good confession of 
it and evinced great steadfastness, for which reason 
he finally, as a valiant witness of God, had to taste 
death. 



LIJNTGEN KEMELS, A. D. 1570. 

In like manner, there was also apprehended, at 
Luyck, a sister named Lijntgen Kernels, who, after 
having made a good and steadfast confession of her 
faith, was burnt there, and thus went boldly, with 
her lamp burning, to meet her bridegroom, who 
also joyfully took her as a wise virgin in -to his 
[marriage] feast. 



JOOST VERKINDERT AND LAUWERENS ANDRIESS, 

BOTH PUT TO DEATH FOR THE TESTIMONY 

OF JESUS CHRIST, AT ANTWERP, THE 

I3TH OF SEPTEMBER, A. D. I57O. 

A letter of Joost Verkindert to his wife, mother, 

brother, and sister; written on the yth of June, 

being the ninth day of his imprisonment. 

Grace and mercy from God the heavenly Father, 
and the merits of our dear Lord Jesus Christ, who 
redeemed us on the tree of the cross by the shed- 
ding of his precious blood, when we were yet his 
enemies, together with the consolation of the Holy 
Ghost, who comforts all afflicted hearts; air this I 
wish you together as a friendly and heartfelt greet- 
ing. I wholly commend myself to you, and also 
thank you all for the love shown me, and the exhor- 
tation and consolation in my present great tribula- 
tion, which I must now receive as permitted and 
foreordained by the Lord. For Christ says: "The 
very hairs of your head are all numbered. Matthew 
10:30. Nevertheless, in going out I was appre- 
hensive of meeting the officer, which also happened, 
since the plan of meeting together at that time was 
not well-timed; however all things must have a 
cause. I must relate to you something about our 
apprehension, how the bailiff with some of his serv- 
ants met me and Lauwerens and asked: "Whence 
do you come? and whither are you going?" 
Hearing this we were both greatly consternated, so 
that they instantly perceived what kind of people we 
were. They immediately bound us, and conducted 
us above; and while they were leading us they 
greatly cursed us and called us rogues. Having ar- 
rived at the prison, they forthwith examined Lau- 
werens alone. Afterwards I was also brought before 
thena, and was asked, whether I had received an- 
other baptism besides the one received in my in- 
fancy. I asked him in return, what he had to say 
against me. He said: "You are rebaptized; your 
servant has told me." I answered: " Let me alone; 



MARTYRS MIRROR. 



811 



I shall to-morrow confess my faith before the Mar- 
grave." But he was not satisfied with that, for he 
had a note- book to write in; and when he could ob- 
tain no other information from me, he became 
angry and said: "I shall make you say yes or no." 
I said: "My lord, be satisfied for this time." And 
when he saw that he could not obtain anything 
further from me, he made me sit in the Emperor's 
chair, and thus they left me, I thinking that they 
were going for the executioner, While lying there 
alone I was troubled by various thoughts; moreover 
Satan greatly tormented me with wife and children, 
sustenance, and many other temptations, on account 
of which I heartily wept, calling to God for succor, 
and began to measure my life and conversation 
with the word of God, from the beginning of my 
Christian life up to this present day, and found no 
cause just enough to cease from all the severe labor 
which I had done. Though I have often trans- 
gressed the commandment of God, yet it was not 
done wantonly and I found grace with God. 

The next day we were both brought into the 
tower where Lauwerens was tortured. They further 
asked me concerning my age and faith, all of which 
I freely confessed to them, and was not ashamed. 
They asked whether I had a wife. And when I had 
said " Yes, " they asked whether I had children. 
I said " Two." They asked what their names were, 
and whether they were baptized. I answered: 
"They are not baptized, for I recognize no infant 
baptism; we also find in the Scriptures but one bap- 
tism upon faith, as Christ left it to us, and his apos- 
tles practiced." When I pronounced the names of 
the children, they laughed, because the children 
had names without being christened. We further 
had many other words, which it would take too 
long to relate; hence I write this to you very briefly 
for I am so closely guarded, that no one can speak 
with me; nor have I ever conversed with Lauwerens 
alone. Hence, keep quiet about everything, for I 
am apprehensive of being tormented still much 
more, of which I am greatly afraid according to the 
flesh; for they have here so many tortures, chains 
for suspending, pulley, cords, and rack, on which I 
was tortured, as you know. 

O friends, let all of you heartily entreat the Lord 
for me, and cause prayer to be made for me. Acts 
12:5. 1 pray the Lord with tears; yea, I water 
my couch with my tears before the Lord (Ps. 6:6), 
that he should make me worthy of him through his 
grace. 

Herewith I commend you to the Lord and bid 
you all adieu. 

Written in bonds by me, 

Joost Verkindert, 
Unworthy prisoner in the Lord. 

Note. — He was apprehended on the 30th of May, 
and put to death on the 13th of September of the 
same year. 



ANOTHER EDIFYING LETTER AND EXHORTATION 
OF JOOST VERKINDERT, WRITTEN IN HIS IM- 
PRISONMENT, THE 20TH OF JUNE, TO 
THE CHURCH OF GOD AT A. 

Grace, mercy and peace from God the heavenly 
Father, and our Lord Jesus Christ, who loved us, 
and washed us from our sins in his own blood ; to- 
gether with the consolation of the Holy Ghost, who 
proceeds from the Father and the Son, to comfort 
all them that are in any tribulation and affliction for 
his holy name's sake. To him be praise, honor, 
glory, dominion, power and majesty, forever and 
ever. Amen. This we wish you all as a friendly 
greeting, my beloved brethren and sisters in the 
Lord. We prisoners for the testimony of our dear 
Lord Jesus Christ inform you, that it is still toler- 
ably well with us according to the flesh ; but as 
regards the spirit, we would that it were better, for 
we are compassed about with such a vile, evil flesh, 
which always lusts against the will of God, and 
shrinks much from suffering ; however we must 
suffer and fight, if we are to overcome. For, dear 
brethren and sisters, the crown lies not at the 
beginning nor in the middle, but at the end ; there 
the conflict lies ; then the gold is tried by the fire 
of affliction, which no one knows better, than those 
who have been tried therein . 

It is indeed true what the apostle says: "No 
chastening for the present seemeth to be joyous, 
but grievous : nevertheless, afterward it yieldeth 
the peaceable fruit of righteousness unto them which 
are exercised thereby." Heb. 12: 11. 

Further, my dear friends, brethren and sisters, we 
pray you by the great love of our Lord Jesus Christ, 
that you be all of the same mind, and let there be 
no discord among you nor any strife about any 
matter ; but let each seek to be wise and prudent in 
that which is good, and simple in what is evil, 
remembering the words of the apostle where he 
says : "If there be therefore any consolation in 
Christ, if any comfort of love, if any fellowship 
of the Spirit, if any bowels and mercies, fulfill ye 
my joy, that ye be likeminded, having the same 
love, being of one accord, of one mind. Let noth- 
ing be done through strife or vainglory; but in low- 
liness of mind let each esteem other better than 
themselves. Look not every man on his own 
things, but every man also on the things of others. 
Yea, let this mind be in you, which was also in 
Christ Jesus," who, though he was rich, became 
poor for our sakes, that through his poverty he 
might make us rich, and purify unto himself a holy 
church, not having spot or wrinkle, or any such 
thing; which he hath purchased with his own blood, 
that they should be holy and without blame, and 
walk in love. Philip. 2 : 1 — 5; 1 Cor. 10; 24; 2 Corin- 
thians 8:9; Eph. 5 : 26, 27; Acts 20: 28; Eph. 1 •: 4. 

This church has now for a time suffered much 
sorrow; may the complaint ascend to the merciful 
Father in heaven, concerning the misery and sad- 
ness that have come upon Zion. But the God of all 
grace be praised for his great mercy which he has 
yet shown the church at Antwerp, which continues 



812 



MARTYRS MIRROR. 



still in good peace and unity (as I think); wherefore 
there is great joy and gladness there according to 
the spirit, but great distress according to the flesh. 
For the Lord tries his people with tribulation and 
distress, as Christ says: "They shall put you out 
of the synagogues : yea, the time cometh, that who- 
soever killeth you will think that he doeth God 
service. And these things will they do unto you, 
because they have not known my Father, nor me. ' ' 
John 16:2, 3. For if they had known him, they 
would not have crucified the Lord of glory. 1 Corin- 
thians 2 : 8. And though the persecution is not so 
severe in some places, the Lord can nevertheless 
try men by other means, by strife, discord, strutting 
and boasting, reveling and banqueting, in short by 
carnal works , all of which are not according to our 
vocation. Not, dear friends, that I would here ac- 
cuse any one; but out of brotherly love we exhort 
every one; for before God nothing can be hid, for 
he will bring to light all that is done in secret. 
1 Cor. 4 : 5. 

Therefore, my dear friends, let us not deceive 
the Lord ; for his eyes are as a flame of fire, and 
he is a mighty, powerful and strong God, and sees 
everywhere in secret and openly ; hence he may 
well be feared, for he has not spoken a single 
word in vain, as he says by the prophet, that the 
word which goeth forth out of his mouth does not 
return unto him void, but does accomplish all that 
he pleases. Rev. 1 : 14; Is. 55 ; 11. 

My affectionately beloved brethren and sisters in 
the Lord, receive this letter from your poor, weak 
brother in good part ; for it has been written at the 
request of some brethren, if peradventure you 
might be comforted and refreshed a little by our 
simple epistle, for we have written these few lines 
out of cordial affection, and because we should ex- 
hort one another while it is called to-day; for we 
hope soon, by the grace of the Lord, here to put 
off our flesh. Heb. 3 : 13; 2 Pet. 1 : 14. 

O friends, the way that leads into life is so strait 
and narrow; but the way that leads into hell is so 
broad and easy for the flesh. Truly indeed does 
the prophet Isaiah say, that hell has opened wide 
her mouth, and both princes and the common peo- 
ple descend into it, yea, they go to hell like sheep 
to the slaughter. Is. 5 : 14. 

Hence, my dear friends, let us take diligent 
heed, that we may not have received the grace 
of God in vain ; but let us constantly remember the 
days of our illumination, and how little we then 
were in our own eyes, when we humbled ourselves 
under the mighty hand of God, yielding up our- 
selves entirely, to serve the Lord in holiness and 
righteousness acceptable before him. Heb. 10:32; 
1 Pet. 5:6; Luke 1 : 75. For we were then all like 
Saul when he was anointed king, who was of the 
least of the- tribes of Israel and little, in. his own 
eyes. But "when be became proud, the Lord rejected 
him. For "the Lord said to Samuel ;. "Go and tell 
Saul to destroy Am alek from the earth, both man 
and beast." But Saul followed his own judgment 
and spared the king, and the best of the oxen, and 
of the sheep, to sacrifice them to the Lord ; whereby 
he transgressed the commandment of the Lord, and 



was disobedient to his voice, notwithstanding the 
Lord desired obedience and not sacrifice. 1 Sam. 15. 
Behold, dear friends, for what a small matter Saul 
was rejected ; hence let us take good heed, for he is 
still the same God. This is also the case with part 
of us, that we take too great liberty in our faith, in 
consequence of which we are rejected, and then do 
not know ourselves where the fault lies. Now a 
spirit of contention comes upon us, causing the 
pious to sigh and mourn : so that thereby division 
and schism are wrought in the church of God, 
which mostly occurs where Christians have great 
liberty. How much it is now like it was in the 
days of Israel ; when they were in peace [from with- 
out], they waged war against one another, so that 
many thousands fell, when they fought against the 
Benjamites. Judg. 20. Hence, my dear brethren 
and sisters, let Christ Jesus be an example unto you, 
who has called us in peace. 1 Cor. 7:15. For the 
fruit of the Spirit is all manner of goodness, right- 
eousness, and joy in the Holy Ghost. Eph. 5 : 9. 
And let us take good heed that we do not become 
like the church of Laodicea, which was neither cold 
nor hot, and thought she was rich and increased 
with goods, and had need of nothing. But the 
Spirit answered her, saying: "I command thee to 
buy of me gold tried in the fire, that thou mayest 
be rich ; and white raiment, that thou mayest be 
clothed, and that the shame of thy nakedness do 
not appear; and anoint thine eyes with eyesalve, 
that thou mayest see." Rev. 3:18. Hence, it is 
daily necessary to exhort one another with the word 
of the Lord, which is the true mirror and plumb-line 
by which to measure our life and conversation ac- 
cording to our weakness. I say according to our 
weak ability; for if God should enter into judgment 
with us, no one could stand before him. Ps. 143 : 2. 
Hence, no man may or can justify himself before 
God. But we must always remain debtors, remem- 
bering that we come short in many things. Mat- 
thew 6:12. 

Let us therefore take diligent heed, and have our 
predecessors constantly before our eyes, namely, 
Abraham, Isaac, Jacob, Moses, and all the proph- 
ets, who were strangers and pilgrims on the earth, 
and sought a country, a city that had foundations, 
whose builder and maker was God; and experienced 
tribulation and affliction, stripes and imprisonments; 
of whom the world was not worthy. Heb. n. And 
Christ Jesus himself had not so much in the world 
as upon which to lay his blessed head, for he says: 
' ' The foxes have holes, and the birds of the air have 
nests; but the Son of man hath not where to lay his 
head.' ' Matt. 8 : 20. But he had to flee away every- 
where (Matt. 2 : 13), even as his members must still 
do at the present day. For he who confesses Christ 
Jesus in power is a prey to every one, and is cursed, 
and' banished as a rebel and heretic, yea, condemned 
to and exterminated with the severest death that 
they can devise. May the complaint ascend to God 
in high heaven, of the great and miserable blind- 
ness. They perpetually cry: "The decree must be 
observed; not once considering whether it is right 
or wrong; though some nevertheless say that no one 
ought to be put to death for the faith's sake. 



MARTYRS MIRROR. 



813 



Thus, my dear brethren and sisters, we must 
with Jeremiah commit our cause to the Lord, and 
pray for the blindness of our enemies, that the Lord 
would enlighten them, so that they may see whom 
they pierce, and how they fight against the Lamb, 
which shall yet overcome them. Jer. n : 20; John 
19:37; Rev. 17:14. 

Further, dear brethren and sisters, we pray you 
in general, that you remember them that are in 
bonds, as bound with them ; and them which suffer 
adversity, as being yourselves also in the body 
(Heb. 13:3); also, that we may joyfully put off our 
flesh here upon earth, to the praise of the Most 
High, and to the edification of our neighbor, that 
the name of the Lord may not be blasphemed 
through us. I, Joost Verkindert, Lauwerens An- 
driess, and Nelleken Jaspers greet you (who are 
in like faith with us) with the peace of the Lord, 
commending you to the crucified Jesus Christ, who 
may rule in your hearts. To him be praise, glory, 
dominion, power, and majesty forever and ever. 
Amen. 

Receive our simple letter and exhortation in good 
part, for it has been written out of true brotherly 
love; though you are yourselves abundantly taught 
of God, and we ought rather to be taught and ex- 
horted of you, for we find that we have too many 
defects and imperfections to exhort others. But, 
dear friends, we also admonish ourselves hereby, 
and pray the Lord without ceasing, that we might 
be found worthy of him, to meet him in the resur- 
rection of the dead. 1 Thess. 4:17. 

O friends, watch and pray; for ye know neither 
the day nor the hour. Matt. 25 : 13. Farewell. 

Written in my bonds, by me, 

Joost Verkindert, 
Unworthy prisoner in the Lord. 



ANOTHER LETTER FROM JOOST VERKINDERT, 

WRITTEN THE 26TH OF JUNE, FROM PRISON, 

TO HIS AFOREMENTIONED BROTHER, W. 

Grace, joy and peace from God the heavenly 
Father, and our dear Lord Jesus Christ, who loved 
us, and washed us from our sins in his own blood, 
and the consolation of the Holy Ghost, who is the 
comforter of them that are in any tribulation and 
sorrow. To him be praise, honor, glory, dominion, 
power, and majesty forever and ever. Amen. This 
I wish you for a friendly and cordial greeting, my 
very dear and beloved brother W., with your dear 
wife J . 

Know further, that I am still tolerably well, ac- 
cording to the flesh, and as regards the spirit, I 
hope through God's great and unspeakable grace 
to finish this great and severe conflict with the help 
of the Most High — from whom we must expect 
help and comfort— to the praise of his holy name, 
to the edification of our neighbor, and to the salva- 
tion of our souls; which salvation cannot be bought 
or obtained with gold or silver, nor with anything 
that is in the world, but only by a living and active 



faith in Jesus Christ. Gal .5:6. I also received a 
salutation from you, together with the things that 
were sent to us, which much exhorted us, and was 
a great consolation in our tribulation, so that we 
rejoiced, and praised and thanked God, that there 
are still such good-hearted brethren, who remember 
us poor, weak prisoners. 

O dear brethren and sisters, always remember us 
in your prayers, that the Lord may strengthen us, 
so that we may put off our flesh with joy here upon 
earth; for it is sometimes much afraid of the gag 
and of being burnt alive, which is nevertheless very 
soon over. But when I think of the fire that shall 
burn and last forever, I thank the Lord, that he 
has made me worthy to confess his holy name 
among this evil and perverse generation, the eyes 
of whose hearts the god of this world has blinded. 
2 Cor. 4 : 4. 

O they shall yet greatly lament at the last day, 
that they have thus shed innocent blood, which has 
been so until now, even from the beginning, and 
shall continue, I presume, unto the end; for the 
holy Scriptures abundantly testify of the sufferings 
of the holy fathers, how they all were strangers and 
pilgrims here upon earth, and after much tribulation 
and affliction fell asleep in the Lord; for they firmly 
trusted that God's promises should not fail them, 
as Christ also says: "Heaven and earth shall pass 
away, but my word shall not pass away. Matthew 
24:35- 

O dear brother, whom I love from the depth of 
my heart, cease not (because of my tribulation, 
which is great) to serve the Lord; for we have the 
truth, as the Holy Ghost bears me witness in my 
conscience. But great care has to be exercised; for 
Satan brings forth everything that can be imagined, 
and he makes it so great and grievous, that I often 
pray and call upon the Lord with tears, to help and 
deliver me. I also call to remembrance the days 
of my illumination (Heb. 10:32), how little I was 
then in my own eyes, and that neither flesh nor blood, 
nor any one under heaven, advised me to do this; 
but great terror and fear of eternal death and of the 
cruel fire of hell, which (as I read) should come 
upon all the world; for I found myself then like 
others in afl manner of worldly lusts, yea, altogether 
earthly and carnally minded, upon whom the wrath 
of God comes. Also that there was no other means 
than this, by which to be saved; hence, I entirely 
committed myself to the Lord, and have also, with 
much sighing and mourning, traveled through the 
wilderness of this world, compassed about with an 
evil flesh, which has never yet advised me to any- 
thing good : yea, if I had not fled for refuge to the 
word of the Lord, I would have been utterly over- 
thrown in the wilderness of this world, for flesh and 
blood greatly desired to be one with the world, 
since they always shrank from suffering. But when 
I with David went into the sanctuary of God, and 
there beheld the recompense of the world, and how 
soon they are cut off, and that they were blots, and 
not children; and also remembered that it is written: 
"Cursed be the man that trusteth in man, and mak- 
eth flesh his arm; yea, cursed be their going out 
and coming in. Ps. 73; 17; Deut. 32 : 5; Jer. 17:5; 



814 



MARTYRS MIRROR. 



Deut. 28 : 19. However fine a captain one may 
choose, to prosper in the world, flesh and blood are 
nevertheless the ultimate object herein; for experi- 
ence has taught me this; nor am I surprised at it, 
since men are now of no other material, than were 
the children of Israel. How often did the Lord sigh 
over them, and what great trouble did he have with 
them? Hence we may daily take good heed, and 
be up and doing, that no one may take our crown. 

Therefore, my dear brethren and sisters, be not 
troubled, that Fra. Ha. Jo. Ta. have gone back to 
Egypt, which does not surprise me. But let it be 
an example unto you, that they were overthrown 
in the wilderness of this world (1 Cor. 10: 5); and 
do you take better courage (as I trust you will), 
and constantly keep before your eyes the pious that 
were before us; for he that flees out of the conflict, 
does not get the crown, for there is but one victory 
comprised in the Scriptures by which we are to be 
crowned. 1 Cor. 9 : 25 ; 2 Tim. 2:5; Rev. 2 : 10. 

O dear brethren and sisters, we now look through 
quite different eyes as to what salvation depends on 
than when we were out of bonds; for out of bonds 
I never could pray to God as I now sometimes do. 

Further, my dear brother, I commend to you 
my wife, whom I love from the heart; desiring and 
requesting of you, that you will exercise Christian 
care over her, the more so, since she desires to 
remain a widow; for the holy Scripture commands 
us to visit the widows and orphans in their affliction. 
James 1:27. Hence, be the more diligent to aid her 
in everything wherein she may need your counsel, 
in order to gain a livelihood for herself and my 
children; so that she may not become despondent. 

O my dear brethren, this I exhort you with tears, 
for if the Lord had not taken me from them, I could 
have provided for them myself according to my 
weakness; but now the Lord has ordered it other- 
wise with me, since he knows best what we need, 
and what is for our best. Hence, I will also leave 
them for the Lord's sake; for, dear brother R., my 
wife has been with me, and we ate together a part- 
ing meal, and thus took final adieu from each other. 
Think for yourself, how bitter a parting it was, for 
I know that she also loves me from the heart. 

Hence, if the Almighty Lord did not give 
strength and power, it would not be possible to 
endure and overcome it; but through him we can do 
all things. Philip. 4:13. Hence, I commit my 
cause now as before to the Lord, declaring that it is 
not on account of any crime, heaven and earth bear 
me witness herein, and God, who searches heart 
and reins, also knows very well my object in this 
matter. 

Furthermore, dear W. , if it were possible, and 
you should be in the city, I should from the heart 
like to converse orally with you, which (as it seems 
to me) could very easily be done, by giving a piece 
of money. But as you now live so far away, I fear it 
cannot well be done since it is so inconvenient for 
you; and in such case I hope to be patient herein; 
for we neither know nor hear when we are to die, 
nor have any priests assailed as yet; but a secular 
man came to see us once and assailed us. Neither 
have we been spoken to by the authorities, since we 



were tortured the first time; for as we hear, the 
Margrave has had a sore leg. Thus we do not 
know if we shall be tortured any more or not. They 
would indeed like to find out much from us, but I 
hope that the Most High will keep our lips; for 
though one were to tell them something, they are 
not satisfied with that, but want to know more and 
more. 

Hence, my dear brother and sister in the Lord, 
we pray you, and all them that inquire after us, to 
remember them that are in bonds, as bound with 
them ; and them which suffer adversity, as being 
yourselves also in the body. Heb. 13:3. And pray 
the Lord heartily for us ; we will also pray for you. 
Lauwerens, my fellow prisoner, and I, greet you 
all with the peace of the Lord, together with all our 
acquaintances in the Lord that are over there from 
here. Let all of you remain like minded, and the 
God of peace will be with you; and let there be no 
strife among you. Rom. 12:16; 15:5. Remember 
me, my dear brother and sister; I hope to await you 
under the altar, where all tears shall be wiped away 
from our eyes. Herewith I will commend you to 
the crucified Christ Jesus; may he strengthen our 
hearts and minds, and direct them into all that is 
acceptable before him. Herewith I bid you adieu. 
Adieu, my beloved brother and sister. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN ON THE 2ND OF JULY, FROM 
PRISON, TO HIS WIFE. 

Grace, joy and peace from God the Father, and 
our Lord Jesus Christ; together with the Comforter, 
the Holy Ghost, who proceeds from both the Father, 
and the Son, to comfort all them that are in any 
tribulation and affliction; may he be multiplied in 
you, to whom be praise, honor, glory, dominion, 
power, and majesty, forever and ever. Amen. This 
I wish you as a cordial and friendly greeting, my 
dear, beloved wife and sister in the Lord, whom, 
with my children, I love from the depth of my 
heart, whose absence is to me such a great affliction 
in my bonds, that I many and many a time call 
upon the Lord with weeping eyes, to take from me 
that which is too heavy for me. But I remember 
the words of the apostle, where he says : Let my 
grace be sufficient for thee; I shall not leave ^hee, 
nor suffer thee to be tempted above that thou art 
able. 2 Cor. 12:9; 1 Cor. 10:13. F° r I know, that 
as long as man is in this life, he cannot be without 
conflict. Job 7:1. 

Further, my beloved, I have heard that we may 
probably soon offer up our sacrifice ; but we know 
not the time. Hence, I very often pray the Lord 
with tears, to take from me the snare of death, in 
order that I may offer up my soul with joy to the 
Lord. And I hope through the great and unspeak- 
able grace of God, that my soul shall be received in 
safe hands, not through my merits, but out of grace 
and because of the hope, that Christ with his faith- 
ful mouth says : ' ' Whosoever shall lose his life for 
my sake or the gospel's, the same shall find it here- 



MARTYRS MIRROR. 



815 



after. Mark 8:35; Matt. 10: 39. And : Whosoever 
shall confess me before men, him will I confess also 
before my heavenly Father, and before his holy 
angels; but whosoever shall deny me before men, 
him will I also deny in the glory of my heavenly 
Father. Matt. 10:32,33. Thus, my most beloved, 
there is no better advice for us than to cleave to the 
truth, so that we may hereafter receive the eternal 
crown from the hand of the Lord. Know, further- 
more, that I am much surprised that my brother 
W. does not write a letter: for if he, or any one else 
should desire to write us something, you could 
easily send it to us, as you also do; for it can be 
done quietly. I also hear that mother is in H., 
with whom we would so gladly have spoken once 
more, since it is very easy to come to us here, if one 
will not begrudge the money. For though the lord 
does not come into the prison, he does not trouble 
himself with anything but simply that for which he 
comes. Furthermore, my beloved, J. de B. told 
me that he had been with you, and that you wept 
much on my account; wherefore, when I heard this, 
I was also filled with much sorrow. But, my chosen, 
comfort yourself in the Lord, and let us commit the 
matter to him, and pray for those who afflict us with 
this; for, Vengeance is mine, I will repay, saith the 
Lord. Rom. 12:19. O my beloved, I feel indeed, 
that as long as I live I must bear you in my heart, 
but nevertheless, God above all; for God is a jealous 
God (Ex. 20; 2), and I also give him the praise for 
the kindness which he has shown me poor, weak 
servant, and still daily shows me. 

Herewith I will commend you to the crucified 
Christ Jesus, and to the word of his grace. Lauwer- 
ens, my fellow prisoner, and I, greet you and all our 
acquaintances in the Lord very much with the peace 
of the Lord. Write to me occasionally, for a letter 
from you is more pleasing to me than gold and sil- 
ver. If time should overtake us, I bid you adieu. 
Adieu, my beloved, and always persevere stead- 
fasdy. Written in my bonds, by me, 

Joost Verkindert, 

Your dear husband. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN FROM PRISON, ON THE I2TH OF 
JULY, TO HIS MOTHER. 

Grace, joy and peace from God the heavenly 
Father, and our Lord Jesus Christ, who loved us, 
and washed us from our sins in his own blood, 
together with the Comforter, the Holy Ghost, who 
proceeds from both the Father and the Son, to com- 
fort all them that are in any tribulation and affliction 
for his holy namesake; may he be multiplied in 
you; unto whom be praise, honor, glory, dominion, 
power, and majesty, forever and ever. Amen. This 
and all divine virtues, I wish you as a cordial and 
friendly greeting, my dear and beloved mother and 
sister in the Lord . I inform you by this that I am 
still tolerably well according to the time, and I trust 
that you are well, too. My mind also is still fixed to 



adhere to the eternal truth, and not to forsake the 
same, whether it mean life or death ; for Peter says, 
that there is none other name under heaven, given 
to men, whereby to be saved, than only through the 
name of Jesus Christ. Acts 4:12; 10:43. Therefore, 
my dear mother, it is necessary that we constantly, 
according to our weak»ability, seek to follow the 
footsteps of Jesus Christ; for John says: "Whoso- 
ever transgresseth, and abideth not in the doctrine 
of Christ, hath not God. He that abideth in the 
doctrine of Christ, hath both the Father and the 
Son." 2 John 9. 

Hence, my beloved, let us take heed that we may 
always be found to be of the little flock (Luke 
12:32), that our sheaf may be gathered with all the 
elect saints of God into one barn for there is a great 
storm at hand. O that we were all worthy of the 
Lord; then we should indeed have been born at a 
blessed hour ! O I pray the Lord most heartily for 
you, to keep you in his holy truth; so that we may 
hereafter be crowned with praise and honor. O my 
beloved, the bringing forth is so grievous to me; 
truly indeed does Christ say : " In the world ye shall 
have tribulation: but be of good cheer; I have over- 
come the world." John 16:33. And also, further: 
' ' Ye shall weep and lament, but the world shall re- 
joice; and ye shall be sorrowful, but your sorrow 
shall be turned into joy. A woman when she is in 
travail hath sorrow, because her hour is come : 
but as soon as she is delivered of the child, she re- 
mem bereth no more the anguish, for joy that a man 
is born into the world." vs. 20, 21. We have now 
also much sorrow, and the world is glad and joyful, 
and they do not once think how lamentably they 
are under the wrath of God, as long as they do not 
become converted, and show true repentance before 
the Lord. How applicable are the words of Isaiah : 
Hell hath opened wide her mouth, that there may 
go in both their princes and the common people : 
yea, they go to hell like sheep to the slaughter. 
Is. 5: 14. May the complaint ascend to the Lord of 
heaven, that the false prophets so lamentably seduce 
the poor blind people (Ezek. 13:10), and, what is 
still more, so miserably oppress, persecute, rob, and 
make a prey for every one, those who seek to 
amend their lives. Truly indeed does Isaiah say : 
Holy and pious men are taken away, but no man 
layeth it to heart. Is. 57:1. Hence, my beloved, 
let us not fear men. who must perish like grass; for 
the moth shall eat them up like a garment, and the 
worm shall eat them like wool. 51:2, 8. O dear 
mother, they forbid the reading of the holy Script- 
ures, while Christ says and exhorts us : " Search 
the Scriptures ; for in them ye think ye have eternal 
life: and they are they that testify of me." John 
5:39. For Paul also says: "Whatsoever things 
were written beforetime were written for our learn- 
ing." Rom. 15:4. O how hard will it go with those 
who so little esteem the Scriptures; they are those 
that call good evil, and evil good. Is. 5 : 20. O that 
they might once consider, how grievously they have 
incurred the wrath of God. I pray the Lord most 
heartily, to open the eyes of their understanding, 
that they may see against whom they are fighting, 
that it is against God and the Lamb; but the Lamb 



810 



MARTYRS MIRROR. 



shall overcome them. Rev. 17:14. For Isaiah says: 
"Though a mother should forget her child, and 
forsake the son of her womb, whom she brought 
forth herself, yet will I not forsake thee." Is. 49: 15. 
Yea, the Lord further says through Zechariah : 
" He that toucheth you toucheth the apple of 
mine eye." Zech. 2:8. Affd again, Isaiah says: 
Fear not, O Jacob ; when thou walkest through the 
fire, I will preserve thee; and when thou art in the 
water, it shall not harm thee : for I the Lord will 
keep thee. Is. 43:1, 2. My beloved, his hand is not 
yet shortened; he is still the same God that delivered 
Israel out of the land of Egypt, and out of the hand 
of Pharaoh: who made the Red Sea a way so that 
the ransomed of the Lord passed over. He is also 
still the same God that fed them for forty years with 
bread from heaven, as is written : He fed them with 
bread from heaven, and with angel's food. Psalm 
78:25. He is also the same God that preserved 
Shadrach, Meshach, and Abednego in the fiery fur- 
nace, and delivered Daniel out of the den of lions, 
and many other holy fathers, concerning which an 
abundance is written in the Scriptures. 

Therefore, my affectionately beloved sister in the 
Lord, my heart felt prompted once more to exhort 
you a little with the word of the Lord, though you 
are yourself abundantly taught of him; for Paul 
says: "Exhort one another [daily,] while it is called 
to-day " (Heb. 3:13), for the Lord cometh as a thief 
in the night, as you may well perceive in our case. 

Further, dear mother, I thank you for the affec- 
tionate love which you have shown me at all times; 
yea, even before I obtained your dear daughter to 
wife you were always kind to me. I also thank 
you for the good intercourse which we have always 
had together in peace (the Lord be praised) ; for I 
have often rejoiced my soul with you. And now, 
my beloved, I commend to you my dear wife and 
her two little orphans, desiring that you will help 
exercise a Christian care over them, and do not 
spare the rod on the children. Associate with R. 
as much as is possible for you, lest she becomes 
despondent; for I know that I am dear to her heart, 
and that she will therefore sorrow for a long time. 
But exhort her to be patient in her tribulation; for 
every dispensation of God toward us I hope will 
turn to the salvation of us all; for the Lord knows 
what we need. My beloved, receive this brief ex- 
hortation in good part as a testament, since it is 
written with a humble heart and mind. Herewith I 
will commend you to the crucified, bleeding Christ 
Jesus, and to the word of his rich grace. Amen. 
Adieu, my dear mother, until another time, if we 
should here see each other no more. Lauwerens, 
my fellow prisoner, and I, greet you and our ac- 
quaintances in the Lord most cordially with the 
peace of the Lord. 



ANOTHER LETTER OF JOOST VERKINOERT, WRIT- 
TEN FROM PRISON, TO HIS WIFE, ON 
THE 23D OF JULY. 

Grace, joy and peace from God the heavenly 
Father, and our dear Lord Jesus Christ, who loved 



us and washed us from our sins in his own blood; 
together with the consolation and communion of the 
Holy Ghost; this I wish to be constantly multiplied 
in you, as a friendly greeting, my beloved wife and 
sister in the Lord, informing you that I am still tol- 
erably well according to the flesh; and as regards 
the spirit, my mind is still fixed to adhere to the 
eternal truth by the help of the Most High, from 
whom we must expect comfort; for of ourselves we 
have not one good thought, but much rather an 
aversion; for the flesh loves life, since it is of the 
earth, and seeks nothing but what is earthly. But I 
hope in the goodness and long suffering of God, 
that he will not forsake me, but will keep me, ac- 
cording to his promise, as the apple of his eye. My 
beloved, we are now put to a very severe test; for at 
no previous time was there before us such an oppor- 
tunity of being released as there is now. For there 
are some that got out, who would have been put to 
death three weeks ago; but as one of them was con- 
fined to his bed by sickness, their day of execution 
was postponed, and in the meantime the pardon 
helped them out. This pardon is also held out to 
us as seductively as possible; they promise to restore 
to us that of which we have been despoiled, and, to 
set us free, provided we should renounce our second 
baptism, which we have refused, preferring rather 
with old Eleazar, to die honorably, than to live with 
ignominy (2 Mace. 6:19): praying the almighty 
Father through Jesus Christ, to keep us in this pur- 
pose, and to preserve us from evil. I also cannot 
keep from you what happened to me. On Friday last, 
about evening, I was taken down alone, to speak 
with one of the bishop's underlings, whom I saluted, 
and bade him good evening. He did the same to 
me, saying: "Good evening, Joos." I remained 
standing with my head uncovered, and he also took 
off his cap, and made a long speech, and began 
greatly to praise the name of God, since he left his 
saints the promise to abide with his church unto the 
end. Thereupon I asked him, whether the apostles 
had put the church in the form and ordinances in 
which it now stood. 

He replied: "Yes, that is as regards the faith; 
and as touching the ordinances, these the holy teach- 
ers instituted through counsels and decrees, on ac- 
count of certain causes that arose, even as it also 
happened during the times of the aposdes : that all 
the elders came together, because contention arose 
in the church." Acts 15:6. Then I said to him, 
that the Lord had commanded the children of 
Israel very strictly neither to take from nor add 
to the law; and how severely Saul was punished by 
the Lord, because he, following his own mind, had 
spared the king of the Amalekites, and the best 
oxen and sheep, contrary to the command of God. 
Deut.4:2; 12:32; 1 Sam. 15. Thereupon he said: 
"The Lord had commanded him, to kill them all, 
and not to spare them, and for this reason he was 
punished; but we neither take from nor add to the 
faith." I returned that they were nothing but hu- 
man plants. And Christ says : " Every plant which 
my heavenly Father hath not planted shall be rooted 
up. Let them alone : they be blind leaders of the 
blind. And if the blind lead the blind, both shall 



MARTYRS MIRROR. 



817 



fall into the ditch. Matt. 15: 13. Then he said, that 
plants were not doctrines; but they are trees, said 
he, which are called men. I rejoined, that Christ, 
Matt. 15, did not speak of trees. He said : "Yes." 
I said: "No;" so that he finally said: "I will let 
you have it. He then asked me, where I had 
learned the Scriptures, or by whom I had been in- 
structed. I replied that I had taken my foundation 
from the Scriptures, as Christ teaches us, saying : 
"Search the Scriptures; for in them ye think ye 
have eternal life : and they are they which testify of 
me. (John 5:39.) Hence, I searched, and asked 
the Lord for a right understanding and wisdom." 
Then he said : "Owe must be instructed." I said : 
"We had also teachers." He asked of whom our 
teachers had received understanding. I asked him 
in return where the prophets and apostles had re- 
ceived understanding. He answered, saying : ' ' We 
are the ancient church, from the time of Christ to 
the aposdes, who first instituted the holy church, 
and established it with many signs and miracles; and 
from the apostles to Timothy and Titus, and to all 
the holy teachers, and thence to all the holy popes 
and doctors even to the present day. And we had 
many other words, concerning baptism, which it 
would take too long to relate; but we could not 
agree. 

Finally, in parting, he showed me great friendli- 
ness, saying: "Dear Joos, you err, and do not 
understand the Scriptures." I said: "My lord, 
even as you think that I err, so I think that you 
err. " He said : ' ' Ask the Lord for understanding. ' ' 
I replied, that I did so. Guilliame, the thief- catcher, 
was present throughout the whole conversation, and 
they were both very deeply moved on my account, 
as I well perceived; and he spoke much of the great 
pardon which had come from King Philip and the 
Pope together. In parting, I asked him, whether 
any one might be put to death on account of the 
faith. He answered, saying: "What else is the 
magistracy for?" I said : For the protection of the 
good, and the punishment of the evil" (Rom. 13:3). 
He rejoined: "Peter killed Ananias and Sapphira" 
(Acts 5:5,9), and with this some persons came 
in, so that this remark received no reply. 

Herewith I commend you to the Lord, and to 
the word of his grace. Greet W. B. and all his ac- 
quaintances in the Lord, in my name, with the 
peace of the Lord. Lauwerens, my fellow prisoner, 
also greets you with the peace of the Lord. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN FROM PRISON, ON THE IOTH OF AUGUST, 
TO HIS BROTHER W. AND I. HIS WIFE. 

Grace, joy and peace from God the heavenly Fa- 
ther, and our dear Lord Jesus Christ, who loved us, 
and washed us from our sins in his own blood ; to- 
gether with the Comforter, the Holy Ghost, who 
proceeds from both the Father and the Sen, to com- 
fort all them that are in tribulation and sorrow for 
his holy names' sake. To him be praise, honor, 
glory, dominion, power, and majesty, forever and 
ever. Amen. 

52 



This, and other divine virtues I wish you as a 
friendly greeting, my very dear beloved brother W M 
and your dear wife I. ; informing you, that I am 
still tolerably well according to the time, for which 
reason I thank and praise the Lord for his great 
grace which he shows me, poor, weak and fee- 
ble servant; trusting that also you are well. Know 
further, that I learned in my bonds, that Fra. 
sent word to Jo. Ca., that he should look to 
his advantage, and that they would do likewise. 
Having received this message, Jo. immediately fell 
sick, insomuch that he was paralyzed in one side, 
and also lost his mind, so that he took in and re- 
ceived the idol, and, consequently, received the ex- 
treme unction, as a good son of the Romish church, 
and died the 9th of August, for a perpetual warning 
to us and all the godfearing. Oh ! my soul was 
very sad when I heard it. It is just as Christ says: 
" Whosoever shall seek to save his life shall lose it." 
Luke 17:33. Hence, dear brother and sister, let us 
take diligent heed, that we have not received the 
grace of God in vain; for now is the accepted time, 
now is the day of salvation . Let us therefore not 
give offense to any one, but in all things approve 
ourselves as the ministers of God. 2 Cor. 6: 1. Let 
every one strive to excel in good works; for what- 
soever good a man has done, the same shall he re- 
ceive twofold from the Lord. Hence let us always 
take heed to and follow the words of Christ, where 
he says: Fear not them that kill the body; but rather 
fear him, which after he hath killed hath power 
also to cast soul and body into hell. Luke 12:4, 5. 
Let us stand in awe of and fear him, I say; for be- 
fore him ungodliness cannot stand. But few there 
are that lay it to heart, even as it has also been from 
the beginning, as in the time of Noah, when there 
were but eight righteous persons. Again, in the 
time of Sodom, when there were only three who 
could stand before the Lord. Likewise the children 
of Israel, who were God's peculiar people; the 
Lord did not spare them, but destroyed them in the 
wilderness, so that of six hundred thousand only two 
entered into the promised land, namely Joshua and 
Caleb. O my dear brother and sister, how many 
there are falling also in the wilderness of this world, 
though they were also delivered by the Red Sea, 
namely, by the blood of Christ. And this need not 
surprise us, since the Scriptures testify, that the 
present world was created for many men, but the 
future for few. For it is indeed just as the angel 
showed Esdras, namely, a city builded upon a 
broad field, full of all good things; the entrance 
thereof was narrow and steep, as if there were a fire 
on the right hand, and on the left a deep water, so 
that there was only one narrow path between them 
both, so small that but one man could go there at 
once; which city no man could or might receive for 
an inheritance, except he first pass that strait. 2 Es- 
dras 7:6 — 9. O my brother, now we are on the 
narrow way, which is strait indeed, which no one 
knows better than he that is .tried therein ; for we 
are now under the test; the almighty God grant us 
his grace, that we may not be found to be hay, 
straw and stubble, but gold, silver and precious 
stones. 1 Cor. 3:12. O my dear friends, the flesh 



818 



MARTYRS MIRROR. 



is indeed afraid; but when we consider and meditate 
on the beautiful promises which are promised to 
them that overcome and remain steadfast, they 
sweeten every pain; for now no chastening for the 
present, says Paul, seemeth to be joyous, but griev- 
ous: nevertheless, afterward it yieldeth the peacea- 
ble fruit of righteousness unto them which are exer- 
cised thereby. Heb. 12:11. 

Thus we must also rapidly bring our days of sor- 
row to an end; for we are sometimes as one that is 
in the throes of travail, and there are so many griev- 
ous woes come upon us, that we would almost seem 
to perish. Is. 26:17. Hence pray the Lord for us 
poor, weak prisoners; we do the same also for you 
and all the godfearing. Herewith I will commend 
you to the crucified Christ Jesus, and to the word 
of his grace, bidding herewith adieu to my dear 
brethren and sisters. Greet in my name, with the 
peace of the Lord, all my acquaintances, and also 
those not known by sight, but known before the 
Lord; and always remember them that are in bonds, 
as bound with them. And always persevere stead- 
fastly, so that we may find one another under the 
altar. Amen. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN TO HIS DEAR WIFE, AND, GENERALLY, TO 
ALL BRETHREN AND SISTERS IN THE LORD; 
IN WHICH AN ACCOUNT IS GIVEN OF SEV- 
ERAL DISPUTATIONS HELD WITH THE 
BISHOP'S COMMISSARY CONCERNING 
THE FAITH. 

Grace, joy and peace from God the heavenly Fa- 
ther, and our Lord Jesus Christ, who loved us, and 
washed us from our sins in his own blood, and hath 
shined in our hearts, and translated us into the 
kingdom of his dear Son ; together with the Com- 
forter, the Holy Ghost, who proceeds from both 
the Father and the Son, to comfort all them that 
are in tribulation and sorrow. To him be praise, 
honor, glory, dominion, power, and majesty, forever 
and ever. Amen. 

This I wish you as a friendly greeting, my dear 
and beloved wife and sister in the Lord, together 
with all fellow believers of our most holy faith; in- 
forming you, that our mind is still fixed, to adhere 
to the eternal truth, and to the faith once delivered 
to the saints, trusting thereby to obtain eternal life, 
not through our own merits, but through pure 
grace, and also because of the hope, that Christ with 
his faithful mouth says: Whosoever loseth his life 
for my sake and the Gospel's, the same shall find it 
hereafter in life eternal. Matt. 10:39; Luke 17:33; 
John 12:25. 

O my dear brethren and sisters, let every one fol- 
low the advice of Christ, and search the Holy 
Scriptures; for they are they which testify of him. 
John 5:39. And Paul says: Whatsoever things 
were written aforetime were written for our learning. 
Rom. 15:4. And let us not fear men, which must 
perish like grass; but let us fear him which, after he 
hath killed, hath power also to cast soul and body 



into hell; fear him. Is. 51:12; Luke 12:5. For 
heaven and earth shall pass away, but his word shall 
abide forever. Matt. 5:18. 

Know further, that on the 17th of August we were 
both called down to speak with the bishop's com- 
missary; and having come down we courteously 
greeted him, and bade him good evening. He did 
likewise, asking: "Joos, to what conclusion have 
you come? " I replied: "I pray the Lord night and 
day for my greatest salvation, and the more I pray, 
the greater my assurance becomes that I have the 
truth." He said, that it was true I was seeking my 
salvation, but ignorantly, like the Jews, who wanted 
to be justified through the law. And, with folded 
hands, he made a long speech and highly extolled 
and thanked the name of God, and of Jesus Christ, 
that he had done all things so well, and had given 
the holy church so many good ordinances, and 
promised to abide with it even unto the end of the 
world. Then Lauwerens asked, where his church 
suffered persecution. He answered: "That was seen 
three years ago, when some of our people were 
killed by the Protestants.'-' I said: "My lord, if the 
authorities did not protect your church with the 
sword, it would soon come to nought, for it has no 
strength." He said, that it was of God, and had 
continued from the time of the apostles to Timothy 
and Titus, and thence to all the holy teachers even 
to the present day. I asked, whether the apostles 
had so observed or instituted them [the ordinances] 
as they were now used by them. "Yes," said 
he, "as regards the faith." I said, that they were 
far from the right way; for I had previously shown 
him, that their ordinances were but commandments 
of men; and Christ says: "Every plant which my 
heavenly Father hath not planted, shall be rooted 
up. [Let them alone:] they be blind leaders of the 
blind. And if the blind lead the blind, both shall 
fall into the ditch." Matt. 15: 13, 14. I showed him, 
that Israel was forbidden to follow their own opin- 
ions, but were to observe only what the Lord had 
commanded; and I told him how severely Saul was 
punished by the Lord, because he, following his 
own mind, had spared the king of the Amalekites, 
and the best of the oxen and sheep. He answered, 
that Saul did this contrary to the command of the 
Lord, but they did not; for it was all instituted on 
account of certain causes that had arisen in the 
church: even as in the time of the apostles; when 
there were some that contended, a council was held. 
Also, that Paul commanded Titus, to set in order 
the things which he had left uncompleted (Tit. 1:5); 
and other words. Thereupon I told him of the pious 
king Josiah : that he did not regard the ancient cus- 
toms and ceremonies of his forefathers, but that he 
destroyed all that had been instituted contrary to 
the law, and commanded the law to be observed 
aright. 2 Kings 23. To this he had but little to say. 
i I also asked him, saying: "My lord, I am much 
I surprised, that you do not banish us, as they do 
in Germany the Eastern country,* and England." 
He said: "Whither would you go? for whithersoever 
you go there you corrupt and seduce the people. 

* Probably Austria, or the country bordering on the Baltic— 7V 



MARTYRS MIRROR. 



810 



I told him, that faith was the gift of God, and also, 
that not all men had it. Eph. 2:8. He said: "You 
did have the faith, but now you have adopted an- 
other; and he added a simile: that we were like 
soldiers that had run away from their lord without 
a passport, who were nowhere free. I asked him, 
whether infant baptism was a taking in into his 
church. He said: "Yes." I asked again, why they 
did not go to Turkey to take in children. He an- 
swered: "Nay; this does not belong to them, for 
they are a rejected people. I further asked him, by 
what scriptures they might put us to death; which 
he assayed to show with the law; but I said, that 
we were under the law of grace, namely, under the 
Gospel ; and Christ says of the tares, that they 
should be suffered to grow up with the wheat until 
the harvest. Matt. 13:30. "He said we have 
other scriptures, that the magistracy has not re- 
ceived the sword in vain" (Rom. 13:4). I showed 
him, that the sword was given to the magistracy for 
the punishment of the evil, and the protection of the 
good; moreover [I said] I have not been disobedi- 
ent to the magistracy, but have obeyed it in all ac- 
cording to the power which it has received from 
God. And when I had asked him, whether he had 
no other scriptures, he said; "Peter slew Ananias 
and Sapphira." I said: "With what, and why?" 
He replied : ' ' Because they lied. " " That is true, ' ' 
I said ; "for they lied to the Holy Ghost, and had 
kept back and said nothing about part of the price 
of the land which they had sold." He said: "Nev- 
ertheless, he slew them with the sword of his 
mouth." And though I told him it was done for 
evil doing, and without the sword, it was of no 
avail, he would therewith prove his point that we 
might be put to death, and also added the words of 
Paul: "I would they were even cut off which trouble 
you." Gal. 5:12. I replied, that Paul did not mean 
such cutting off as they were now doing. He said : 
"Paul then did not yet have the magistracy on his 
side. 

We then also spoke of infant baptism, which he 
would prove to be a command of Christ, namely, 
because Christ says : ' ' Except a man be born of 
water and of the Spirit, he cannot enter into the 
kingdom of God." John 3: 5. In this passage he 
would also include the children, namely, in the 
expression, a man.* I then made him read that 
chapter, in a Bible which was there, namely: "There 
was a man of the Pharisees, named Nicodemus, a 
ruler of the Jews : the same came to Jesus by night, 
and said unto him, Rabbi, we know that thou art 
a teacher come from God : for no man can do these 
miracles that thou doest, except God be with him. 
Jesus answered and said unto him, Verily, verily, I 
say unto thee, Except a man born from above, he 
cannot see the kingdom of God. ' ' I then asked 
him, whether he knew and understood what it was 
to be born from above; and also said, that a child 
could not be born from above ; but that Christ 
thereby meant persons that had understanding. 
"Yes," said he, "and infants too," and fell back 
on his old proposition, and held fast to it, namely: 

* Any one. Dutch version. 



' ' Except a man be born of water and of the Spirit, ' ' 
etc. And he also quoted Paul and Titus, that Christ 
cleansed his church with the washing of water by 
the word. Eph. 5 : 26. Thereupon I answered that 
Paul thereby did not mean children. He would 
also establish it with John's epistle, namely, that 
there are three witnesses in heaven : the Father, the 
Word, and the Holy Ghost: and these three are 
one; and three witnesses on earth : the spirit, the 
water, and the blood : and these three are one 
(1 John 5 : 7, 8); to which he added, that infants 
must be cleansed from original sin through baptism. 
I told him, that infants are cleansed from their 
original sin through the blood of our Lord Jesus 
Christ. For Paul says : Even as by the unright- 
eousness of one man death entered into the world, 
so grace much more abounded by Christ Jesus ; and 
as in Adam all die, even so in Christ are all made 
alive again. Rom. 5:17; 1 Cor. 15:22. Also, that 
the prophet says, that the child shall not bear the 
iniquity of its father. Ezek. 18:20. He said : It is 
true, this grace has come upon all men : but that chil- 
dren must nevertheless be baptized, if they were to 
be saved ; and he made a great many words which 
had a fair semblance. Then I asked him, whether 
infants were saved by the water. He replied: ' 'When 
they are baptized with water, they receive the Holy 
Ghost," and are then redeemed by the blood of 
Christ ; which he established with the three wit- 
nesses on earth, namely, the spirit, the water, and 
the blood ; and upon this he strenuously insisted. 
I told him, that he rejected and disesteemed with 
his infant baptism the blood of Christ, with which 
he was not well satisfied. I then asked him, whether 
baptism was not a burial of sin. He replied : "Yes." 
I said, again, that infants had not committed sin, 
and that they were simple and innocent. But it was 
all of no avail ; children must be baptized, for this 
had been practiced from the time of the apostles. 
I asked him again, whether the apostles had bap- 
tized children . He answered, that they had baptized 
entire households, among which there might prob- 
ably also have been infants. I said, that the house- 
holds had addicted themselves to the ministry 
(1 Cor. 16:15), which children could not do, but 
it is necessary to minister to them ; nevertheless he 
adhered to what he had said. I asked him, if there 
were a woman that had two infants, and one of them 
were baptized, and the other died without baptism, 
what he held in regard to this. He answered : 
"The baptized infant would be saved, and the un- 
baptized one not." I said, that the blood of Christ 
had more efficacy than their baptism, and that they 
also baptized those to whom it did not belong ; for 
Christ has commanded to baptize believers, and 
not infants, and has also commanded the baptized 
to keep his commandments. I also said that they 
were dear with baptism, but that it had no efficacy. 
He therefore made many words, for he wanted to 
establish infant baptism also with circumcision. But 
I proved to him, that the figure was not applicable 
thereto : also, that only the male children, and not 
the female, were circumcised. But it was all of no 
avail, it had to be a figure of baptism, and as the 
uncircumcised soul had to be cut off from the peo- 



820 



MARTYRS MIRROR. 



pie of Israel, he said, so should also the unbaptized 
be damned ; which I contradicted him with divers 
Scriptures. He said : "Joos, it seems to me, that 
you understand it better than you pretend ; for I 
have certainly proved to you plainly enough that in- 
fants must be baptized. ' ' I answered him and said : 
' ' My lord, think not that I would contradict you 
against my mind and understanding, when I am in 
such severe confinement." And thus we had to be 
poor and miserable men ; and we had many other 
words together regarding baptism ; but we could 
not agree on this point. When he had waited 
a little with speaking, he said: "Joos, you have 
suffered yourself to be lamentably deceived. ' ' I told 
him, that I had the truth, nor had I suffered my- 
self to be deceived ; asking him, whether it was 
not his opinion, that we should from this fire go into 
the eternal. "O," said he, "that is beyond a 
doubt." "I have a better hope," said I, "and 
should fain see also you come to a better knowl- 
edge." When he heard this, he ceased a little, as 
though he were startled and terrified, and he pitied 
us greatly, and I saw that he meant it from the 
heart. 

We further had some words concerning the in- 
carnation of Christ, who he said had assumed 
flesh and blood from Mary. I told him, that he 
should prove it to me. He quoted Rom. i : 3, that 
he was David's son according to the flesh. I said: 
"I confess this too." He then-quoted Paul to the 
Hebrews, where he says: "He taketh not on an- 
gels, but he taketh on the seed of Abraham." He- 
brews 2:16. He also quoted Matt. 1, of the gener- 
ation. Thereupon I asked him, whether he did not 
believe that the Word became flesh. He replied, 
"Yes, for Christ assumed flesh and blood from 
Mary." I quoted to him Luke 1, that the angel 
came to Mary, saluted her and said, that she should 
conceive in her womb, and bring forth a son, who 
should be called Jesus, and the Son of the Highest. 
Mary answered and said to the angel : ' ' How shall 
this be, seeing I know not a man ?' ' The angel an- 
swered and said to her: The Holy Ghost shall come 
upon thee, and the power of the Highest shall 
overshadow thee: therefore also that holy thing 
which shall be born of thee shall be called the Son 
of God." I added also Matt. 1, that the angel ap- 
peared to Joseph in a dream, saying: "Joseph, 
thou son of David, fear not to take unto thee Mary 
thy wife: for that which is conceived in her is of the 
Holy Ghost." I also quoted Paul, where he says: 
"The first man is of the earth, earthy; the second 
man is the Lord from heaven." And that flesh and 
blood cannot inherit the kingdom of God. 1 Co- 
rinthians 15:47,50. But no matter what I proved 
to him, he persisted that Christ must be of the nat- 
ure of Mary, so that after many other words which 
we had together, concerning the incarnation of 
Christ, we could not agree. He then took up the 
Supper, saying that it was true flesh and blood, 
which he would establish with the words of Christ, 
where he says : ' ' Except ye eat the flesh of the Son 
of man, and drink his blood, ye have no life in you. 
Whoso eateth my flesh, and drinketh my blood, 
hath eternal life." John 6:53, 54. I replied to him, 



that Christ did not speak these words with reference 
to the Supper. He rejoined: "Is it not written: 
Take, eat; this is my body?" (Matt. 26: 26). I re- 
plied, that it signified his body: for it is also written : 
I am the true vine (John 15: 1) though he was not a 
natural vine. Moreover, Paul states it clearly, 
where he says : " ' I have received of the Lord that 
which also I delivered unto you, That the Lord Je- 
sus, the same night in which he was betrayed, took 
bread, and when he had given thanks, he brake it, 
and said, Take, eat, this is my body, which is bro- 
ken for you ; this do in remembrance of me. After 
the same manner also he took the cup, when he 
had supped, saying, This cup is the new testament 
in my blood: this do ye, as oft as you drink it, in 
remembrance of me. For as often as ye eat this 
bread, and drink this cup, ye do shew the Lord's 
death till he come," (mark, till he come). 1 Corin- 
thians 1 1 : 23—26. Hence, I said, he is not present 
there bodily, as you say, my lord. I also told him of 
the paschal lamb, proving to him, that it was a true 
figure of the Supper; but we could agree in no point. 
The subject of monasteries was also brought up all 
of which I called sects, and asked him, whether 
God's children must not all be spiritual. He an- 
swered: "Yes." I asked again, why they were 
not all of one kind since there were many and 
various monasteries manifestly differing from one 
another in caps and ceremonies. He answered 
and said that the Holy Ghost wrought manifold 
gifts, with which he wanted to establish the monas- 
teries. I also asked him whether he had not read 
the prophet Baruch. " Very likely, " he said . Then 
I told him, how the prophet there warns Israel that 
when they should be in Babylon, and should there 
see them bear idols upon their shoulders, and 
much people running before and behind, they 
should think in their hearts: "O Lord, thou alone 
art to be worshiped." Baruch 6:3. And I asked 
him, whether the same ought not to be done on 
Sunday. He answered and said: "That is to be 
only an image." I said, that the image makers are 
cursed. Ex. 20:4; Deut. 27:15. He said: "They 
are the books of the simple," and maintained, that 
the images were like letters, and would also prove 
that images might be made, and this with the cher- 
ubim that were on the ark. We also had many 
words together concerning the worshiping of the 
saints; but we could not agree. I have been be- 
fore him three different times. O dear brethren and 
sisters, let each persevere steadfastly: and heartily 
entreat the Lord for us; that we may be able to 
stand against all the gates of hell; for our conflict is 
not little, for we are in the midst of our enemies. 
Farewell all of you, and adieu till a better time. 

Written in my bonds, by me, 

Joost Verkindert. 

Unworthy prisoner in the Lord. 



Blessed are the pure in heart: for they shall see 
God. Matt. 5 : 8. 



, 



MARTYRS MIRROR. 



821 



ANOTHER LETTER OF JOOST VERKINDERT WRIT- 
TEN IN BONDS TO HIS WIFE ON THE 
20TH OF AUGUST. 

The unspeakable grace of God the Father, the 
love of his beloved Son our Lord Jesus Christ, to- 
gether with the comfort; joy and gladness of the 
Holy Ghost; this I wish you for a cordial and 
friendly greeting, my very dear and beloved wife and 
sister in the Lord. I inform you that I am still tol- 
erably well according to the time, for which reason I 
thank and praise the Lord for his great grace, trust- 
ing to hear the same from you. 

Know further, that in the letters mentioning the 
disputations with the priest not all the words are 
contained which we had together, for he also 
quoted: " He which converteth the sinner from the 
error of his way shall save a soul from death" 
(Jas. 5:20); telling us, that if we would be con- 
verted, we should be set free, and suffered to go 
where we pleased. He spoke with an angelic mien 
frequently with folded hands, adding virtually, that 
he would stand in our stead at the judgment of God 
and that we had not the truth ; so that it seems to 
me, that if a man were not firmly built upon Christ, 
he would have to perish, But the almight)^ God be 
praised and thanked, that all his sharp arrows 
which he shot did not harm or injure me, for God 
was with me. He also said, that not many rich fol- 
lowed Christ, but many poor and plain people; but 
by the apostles many signs and miracles were 
wrought, whereby, he said, the rich, and also 
kings and princes came to the faith, and since he 
is very profuse in words, he quoted many other 
fragmentary passages of Scripture, and gives him- 
self very plain. In short, he made a fair display, 
but did not sell anything. If we however, had 
sought the temporal life, he indeed represented it to 
us in very fair colors; but the almighty God be 
praised and thanked for his great grace, for my 
mind is still determined at this day, rather to die 
honorably than to live ignominiously. For there is 
none other name under heaven given to men where- 
by we must be saved except only the name of Jesus 
Christ (Acts 4: 12); for he alone is the way and en- 
trance to life eternal. O my beloved, this way has 
no by-paths, but those that depart from it go to 
death. Flesh and blood would indeed live still 
longer, but the spirit would rather be unfettered and 
present with Christ (2 Cor. 5:8); for as long as we 
live we are in many dangers; for in a short time 
we may lose that for which we have long labored. 

Therefore, we may indeed constantly cry to God, 
to preserve us poor pilgrims in this dismal wilder- 
ness, where serpents spew fire, yea, where wolves 
run swiftly until evening to shed innocent blood; 
but, my beloved, he that is with us is much mightier 
than he that is with the world; for God is with us, 
but with the world, an arm of flesh. O that we 
might be found one of those of whom John writes, 
saying: "These are they which came out of great 
tribulation, and have washed their robes, and made 
them white in the blood of the Lamb. Therefore 
are they before the throne of God, and serve him 



day and night in his temple: and he that sitteth on 
the throne shall dwell among them. They shall 
hunger no more, neither thirst any more; neither 
shall the sun light on them, nor any heat. For the 
Lamb which is in the midst of the throne shall feed 
them, and shall lead them unto living fountains of 
waters : and God shall wipe away all tears from 
their eyes." Rev. 7:14 — 17. And also: "These 
are they which were not defiled with women; for 
they are virgins. These are they which follow the 
Lamb whithersoever he goeth." And again:" These 
were redeemed from among men, being the first 
fruits unto God and to the Lamb." 14:4. Also: 
' ' Because thou hast kept the word of my patience, 

1 also will keep thee from the hour of temptation, 
which shall come upon all the world, to try them 
that dwell upon the earth." 3 : 10. 

O my beloved, if we were there, the journey 
would have been safely accomplished. Neverthe- 
less, I have a living hope; for God does not desire 
our death. Hence, let us always be bold, and com- 
fort ourselves with the words of Christ, where he 
says: "They shall put you out of the synagogues: 
yea, the time cometh, that whosoever killeth you 
will think that he doeth God service. And these 
things will they do unto you, because they have 
not known the Father, nor me." John 16:2, 3. 
' ' For if they had known him, they would not have 
crucified the Lord of glory." 1 Cor. 2:8. Let us 
take for an example all the holy fathers, who met 
with all sorts of tribulation and affliction, and proved 
themselves a sweet savor of Christ in them that are 
saved, and in them that perish a savor unto death. 

2 Cor. 2:15, 16. For the Lord has appointed a 
day in which he will render to every man according 
to his works (Ps. 62 : 12); and it seems to me, that 
the day of the Lord is at hand; hence let us possess 
our souls in patience, so that we may be able to 
stand before him in that day. Luke 21 : 19. 

Herewith I will commend you, my beloved, to 
the crucified, bleeding Christ Jesus, and to the rich 
word of his grace. Lauwerens, my fellow-prisoner, 
and I, greet you and all our acquaintances very 
cordially with the peace of the Lord. Do the best 
with my little orphans. By me, 

Joost Verkindert. 
Your dear husband, and unworthy prisoner in 
the Lord. Written in my bonds, on the 20th of 
August. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN IN HIS BONDS, TO HIS WIFE, ON THE 2D 
OF SEPTEMBER. 

The grace and peace of God the heavenly Father, 
the love of his beloved Son, together with the com- 
fort joy, and gladness of the Holy Ghost, this I wish 
you as a friendly greeting, my very dear and be- 
loved wife and sister in the Lord. Be pleased to 
know, that I am still tolerably well according to the 
time, for which I thank and praise the Lord for his 
great goodness and grace, trusting to hear the 
same from you. Know further, that I received your 



822 



MARTYRS MIRROR. 






letter, and thank you for your good exhortation 
and Christian solicitude for me in these my bonds. 
O my beloved, this indeed may truly be called the 
narrow way, for we are assailed from every side, 
namely, from flesh and blood ; and Satan rests not 
day or night, by some means to bring us into error 
or unbelief; for the enemies of the cross of Christ 
approach us very subtilly. Now they have com- 
passion for us, saying: "I will be innocent of your 
blood." Then they say: "If you die in your belief, 
you must from this fire go into the eternal. There- 
upon I replied to him, that we had a better hope, 
and were not as those that beat the air. i Cor. 9: 26. 
He said that we were possessed of the devil, and 
were so firmly bound or held of him, that we would 
not let ourselves be moved. We replied that the 
Jews also said to Christ, that he had a devil. John 
7:20; 10:20. I wonder, said he, if it would do 
some good to exorcise you; and other blasphemous 
words. We told him to go and seek souls, and to 
reprove harlots and rogues, drunkards, and the un- 
godliness of the people, since to such the kingdom 
of heaven is denied. He answered, that he exhorted 
them to repentance. Lauwerens told him, that all 
their things and ceremonies were nothing but hy- 
pocrisy and abomination, and that they sold masses 
to the people by the dozen. He replied to Lauwe- 
rens, saying: "If you were a wise man, I should 
take this ill of you .' ' I asked him, where there was 
anything written [in the Bible] concerning his mass. 
He said it was a sacrifice, and made many words 
with regard to this matter, so that it was astonish- 
ing where he got it all; much of it had a fair sem- 
blance. Among other things he said, that he would 
shed his blood for us, to gain our souls. I told him, 
that he would nevertheless be loth to die for us, and 
set us free. He said that we were too pernicious to 
live. I said: "My lord, I am much surprised (since 
you say, that if we die in this belief we are damned) 
that you will not rather suffer us to live; for as long 
as a man lives, he has time for amendment and re- 
pentance." But to this he had little inclination, 
saying, that we were of the worst persuasion on the 
earth ; for the Calvinists and Martinists, he said, 
were more easily moved than we; so that we could 
not agree, but he said, that he daily prayed for us. 
O, said he, I remembered you this very day in my 
mass. We said, that we also prayed the Lord day 
and night for our greatest salvation. He said, that 
we sought salvation, but ignorantly. He would also 
have the flesh and blood of Christ really present 
in the bread or Supper. In regard to this we made 
but few words, but I said to him : ' ' Even as Israel 
made a golden calf, which served as an idol, to 
whom they said, that these were their gods which 
had delivered them out of Egypt; so it is also with 
your people; for they say: This is our god which 
has redeemed us on the tree of the cross. He said, 
that if he were not present in the bread, it would 
be idolatry; but when the priest has pronounced 
the words over it, he comes sacramentally into it, 
and hence it is also not idolatry. And when he 
could not move us with Scriptures, he held out to 
us release and pardon, to lure us, so that my con- 
flict thereby becomes the more grievous to me; yet 



I hope that the Lord will help us to triumph, for 
without the help of God it were impossible to stand. 

Hence, my beloved, help me heartily to entreat 
the Lord, that he will preserve me through his 
great goodness and long-suffering as the apple of 
his eye, that I may not be seduced through philoso- 
phy or carnal 'liberty, nor depart from my God, of 
which I have a great terror; but that he will com- 
fort and strengthen me in my good purpose, to the 
praise of his holy name, and to the salvation of my 
soul. 

Herewith I will commend you to the crucified, 
bleeding Christ Jesus, and to the rich word of his 
grace ; who is faithful in what he has promised. 
I greet you, my beloved, with the kiss of peace ; 
and Lauwerens and I also greet all our acquaint- 
ances very cordially with the peace of the Lord. 
Amen. 

Written in my bonds, by me, 

Joost Verkindert, 
Unworthy prisoner in the Lord. 



ANOTHER LETTER OF JOOST VERKINDERT, WRIT- 
TEN TO HIS BROTHERS, MICHIEL AND PLEUN, 
ON THE 7TH OF SEPTEMBER, THE IOOTH 
DAY OF HIS IMPRISONMENT. 

May God the Father, and our dear Lord Jesus 
Christ, give you a heart and mind, to walk in his 
holy truth all the days of your life, to the salvation 
of your poor, naked souls, that they may be saved, 
when the Lord shall visit them at the last day, when 
we shall all be placed before the judgment seat of 
Christ, where every one shall receive reward ac- 
cording to his deeds, whether they be good or bad. 
2 Cor. 5:10. To God the Father be praise and 
honor through Jesus Christ; may he give us his 
Holy Spirit for a Comforter in all our tribulation, 
in which we now are, for Christ and the gospel's 
sake. To the Lord be praise, honor and thanks 
forever and ever. Amen. 

This I wish you, my dear and beloved brothers, 
Michiel and Pleun, as a heartfelt and friendly greet- 
ing, from the inmost of my soul. Be pleased to 
know, that I am still tolerably well according to the 
flesh; and as regards the^Spirit, 'my mind is still 
fixed, to adhere to the eternal truth with the help of 
the Most High, to whom I must look for comfort 
and help; for of myself I have not one good thought 
but only aversion; for the flesh always shrinks from 
suffering. Nevertheless, my dear brothers, there 
must be suffering, either here or hereafter, for 
Christ says, that the kingdom of heaven suffereth 
violence, and the violent must take it by force. 
Matt. 11:12. O dear brothers, I pray you from the 
heart, that you will take heed to yourselves, to obey 
the voice of the Lord, so that you may not be 
found to be of those who had buried their talent in 
the earth, and of those who want to put a new piece 
npon an old garment, and 'of those who put new 
wine into old bottles. Matt. 25: 18; Luke 5: 36, 37. 
O my dear brothers, if you do not take heed to 



MARTYRS MIRROR. 



823 



yourselves, God will require a strict account of you, 
for Christ says: All those who will not have me to 
reign over them, bring hither, and slay them before 
mine eyes, and cast them into outer darkness; there 
shall be weeping and gnashing of teeth. Luke 
19:27; 13:25. And further, Luke 12:47, Christ 
says: That servant which knew his Lord's will, and 
prepared not himself, neither did according to his 
will, shall be beaten with many stripes. O my dear 
brothers, accept this my warning in good part, for 
it is done out of pure brotherly love, and this be- 
cause I so well know, that without Christ and with- 
out his word there is no salvation. For I also, for 
a number of years knew better than I did, the Lord 
forgive me; and if I could have served the world 
and the Lord, I would not be in bonds. O dear 
brothers, flesh and blood did not bring me to this, 
but the word of the Lord, which is sharper than any 
two-edged sword. For no man ean serve two mas- 
ters at the same time; he must despise the one, and 
hold to the other. Ye cannot serve God and mam- 
mon together. Matt. 6: 24. And O, it (the word) also 
calls to the children of Israel and says : ' ' How long 
halt ye between two opinions? if the Lord be God, 
follow him ; if Baal, then follow him. ' ' 1 Kings 18:21. 

dear brothers, these and other Scriptures com- 
pelled me to renounce my own will, in order to es- 
cape the great deluge and punishment that shall 
come upon those who have not obeyed the Gospel 
of our dear Lord Jesus Christ, who shall be pun- 
ished with everlasting destruction from the presence 
of the Lord, and from the glory of his power. 
2 Thess. 1:8,9. 

O dear brothers, be afraid of that day which shall 
burn as an oven, and when all the proud despisers, 
and all the wicked shall be as stubble; but they that 
have kept the laws of their God shall then grow up as 
calves of the stall, and they shall go in and out, and 
tread down the wicked like ashes under their feet. 
Mai. 4:1. O dear brothers, that we might all be 
found worthy to hear the pleasant voice of Christ 
saying: "Come, ye blessed, inherit the kingdom 
of my Father, prepared for you from the foundation 
of the world — O then we should have indeed been 
born at a blessed hour! For there are so few that 
seek to follow the Lord with a whole and true heart, 
for every one would excuse himself; the one says: 

1 have bought five yoke of oxen; the second: I have 
married a wife; the third: I have bought a piece of 
ground; I pray thee, have me excused. Luke 14:18. 
O dear brothers, before the Lord no excuse shall be 
able to stand; hence let us take heed, if we have 
heard his voice, that our hearts do not become hard- 
ened or stony; for we have many examples in the 
holy Scriptures, that the ungodly cannot stand be- 
fore the Lord. For we read, how God punished the 
world with the deluge, because of their sins; but he 
saved Noah, the eighth person , a preacher of right- 
eousness, and brought in the flood upon the world, 
of the ungodly ; and overthrew and condemned the 
cities of Sodom and Gomorrah for their sins; but pre- 
served just Lot with his two daughters, who were 
vexed with their improper and unchaste conversa- 
tion. 2 Pet. 2:5. Thus, dear brothers, though the 



Lord does not outwardly comfort* you, as, he then 
did, yet he shall, not let sin go unpunished, for the 
Lord is a righteous judge, who will judge the heart 
and thoughts. O yes, man shall have to give 
account of every idle word that he has spoken. 
Matt. 12:36. O dear beloved brothers, go out from 
this spiritual Egypt, from the power of the hellish 
Pharoah, and from this spiritual Sodom, where they 
crucified our Lord, and from this spiritual Babylon; 
so that you may live in Zion, and there behold the 
beautiful worship of God; for I warn you in the 
name of the Lord, and my conscience, that you will 
find it at the last day, as I have here written you. 

O dear brothers, Michiel and Pleun, I also ad- 
monish myself hereby, for if I persevere not in this 
conflict, all that I have suffered is in vain, for the 
unsaved shall be written in the earth. Jer. 17:13. 

so many times I feel a terror of apostatizing, for 

1 am so certain and assured that I am on the right 
way. For, dear brothers, you well know, that no 
one can come into this world except he be born; so 
no one can enter into the future world, except he 
be born again, even as Peter clearly testifies, not of 
corruptible seed, but of incorruptible, by the word 
of God, which liveth and abideth, forever. 1 Peter 
1 : 23. O brothers, dear brothers, happy is he that is 
thus born: for such regenerated persons use the true 
baptism and the true Supper; they also Keep aloof 
from all false doctrines, and also use the true ex- 
communication and separation, for the maintenance 
of the purity of the church, or it would soon become 
a Babylon. 

Dear brothers, I have been before a priest four 
different times, and we can agree in nothing. O he 
uses such diligence to bring us to his church; and 
because we will not buy, or cannot accept with a 
good conscience, his merchandise, therefore he says 
that we have the devil in us, and that we are 
damned if we thus die in our belief. However, I am 
not terrified by his judgment, but I pray the Lord, 
to open the eyes of their understanding, that they 
may see against whom they are contending, that it 
is not against men, but against God and the Lamb; 
for Christ says . " If ye were of the world, the world 
would love his own; but because ye are not of the 
world, [but I have chosen you out of the world,] 
therefore the world hateth you. John 15: 19. 
And Christ further says: If they have called the 
master of the house Beelzebub, how much more 
shall they call them of his household. Matt. 10:25. 
O how truly it may be said at this time, that our 
life is accounted madness, our going out destruction 
and our honor shame. Wis. 5:4; 3:3. O how are 
the words of Christ fulfilled where he says: "They 
shall put you out of the synagogues: yea, the time 
cometh, that whosoever killeth you will think that 
he doeth God service. And these things will they 
do unto you, because they have not known the 
Father, nor me. John 16: 2, 3. And also Paul says: 
If they had known him, they would not have cruci- 
fied the Lord of glory. 1 Cor. 2:8. O my dear 
brothers, remove your feet from the paths of the 
ungodly, for they go to hell, like sheep to the 



Perhaps a typographical* error, and should read, punish.— Tr. 



824 



MARTYRS MIRROR. 



slaughter. Proverbs 4: 14. And look not to the 
multitude, for Esdras writes: Even as there is found 
much earth of which to make earthen vessels, but 
little to make golden ones, so are the ungodly to 
the righteous. 2 Esd. 8:2 And again: Like as a flood 
is to a drop, so are the ungodly to the righteous. 
9: 16. And he further says: What profit is it to man 
that there is promised a city full of all good things, if 
he cannot enter into it ? or that there is promised an 
immortal life, whereas we do the works that bring 
death? Hence we may well say with Esdras: "O 
Adam, Adam! what hast thou done! for when thou 
didst fall, thou didst not fall alone, but also we all 
that come of thee." 7:48. O my dear brothers, 
strive to become true sheep of Christ's flock, and 
true branches of the vine Christ, and seek those 
things which are above, where Christ sitteth on the 
right hand of God; set your affections on things 
above not on things on the earth ; and mortify 
your members which are upon the earth; fornica- 
tion, uncleanness, inordinate affection, evil concupis- 
cence, and covetousness, which is idolatry; for which 
things' sake the wrath of God cometh on the chil- 
dren of disobedience. Col. 3:1, 2, 5, 6. Thus, my 
dear brothers, if you desire the truth, and to escape 
the punishment to come, seek to order your life ac- 
cording to # the Gospel, and deny yourselves; for 
Christ says in the Gospel: "If any man will come 
after me, let him deny himself, and take up his 
cross, and follow me. For whosoever will save his 
life shall lose it, and whosoever will lose his life for 
my sake and the Gospel's shall save it, For what is 
a man profited, if he shall gain the whole world and 
lose his own soul? or what shall a man give in ex- 
change for his soul ? But whosoever shall be ashamed 
of me and of my words in this adulterous and sinful 
generation, of him also shall the Son of man be 
ashamed, when he cometh in the glory of his Fa- 
ther with the holy angels." Matt. 16:24 — 26; Mark 
8:38. 

O my dear brothers, consider well these Script- 
ures, and meditate on them, for Christ Jesus has 
brought them down here from high heaven, and 
lived and taught them, and sealed them with his 
blood, and became poor for our sakes, that through 
his poverty he might make us rich. O consider 
once, how despised Christ was for our sakes. So 
that the prophet Isaiah laments and says, that there 
was no beauty in him, which might have pleased us. 
Is. 53:2. Yea, he [the Psalmist] laments, that he 
was a worm, and no man. Ps. 22:6. O dear broth- 
ers, let us take an example from him, how admira- 
bly he went before us; for all those who do not ac- 
cept Christ are not redeemed by him; for Christ 
also says in the Gospel: ''Why call ye me, Lord, 
Lord, and do not the things which I say? for who- 
soever heareth these sayings of mine, and doeth 
them, I will liken him unto a wise man, which built 
his house upon a rock: and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house; and it fell not: for it was founded upon 
a rock.* And every one that heareth these sayings 
of mine, and doeth them not, shall be likened unto 



a foolish man which built his house upon the sand : 
and the rain descended, and the floods came, and 
the winds blew, and beat upon that house; and it 
fell: and great was the fall of it." Luke 6:46; Mat- 
thew 7:24- — 27. And Christ further says, of the 
sower, Matt. 13, that some seed fell by the wayside, 
some upon stony places, some among thorns, and 
some into good ground, and this brought forth fruit. 
O ponder well this Scripture, in how many a one 
the deceitful riches suppress the word of God, so 
that it does not bring forth fruit. Thus, my dear 
beloved brothers, this is written in my bonds for a 
perpetual warning to you . O that God would grant 
grace, that his word might lie in your heart, as it 
does in mine; then you should soon bid the world 
farewell. Yet, my flesh sometimes wonderfully 
shrinks back from suffering, so that at times I am 
as fearful as one that is in the throes of travail. Nev- 
ertheless, Christ Jesus also shrank from suffering. 
Luke 22. 

Herewith I will commend you to the crucified 
Christ Jesus, and to the abundant word of his grace, 
as a perpetual adieu upon earth if we should here 
see one another no more; for my mind is still fixed 
this day, to seal this letter with my blood, and, with 
old Eleazar, rather to die honorably than to live 
stained with ignominy. And, Michiel, I also greet 
your wife, sister Tanneken, very cordially with a 
perpetual adieu. My brothers always do good, and 
praise and thank the Lord, that you have a brother 
who is worthy to lay down his life for Christ and 
the Gospel's sake. Written to you in tears, for 
nature's sake. Assist Christian with the children, 
wherever it is possible for you; and keep this letter 
as a testament. By me, your dear brother, 

Joost Verkindert. 



Coitier-sione , the original has it. 



THE LAST LETTER OF JOOST VERKINDERT, WRIT- 
TEN TO HIS WIFE AFTER HE HAD RECEIVED 
HIS SENTENCE, AND WAS BROUGHT TO THE 
COMMON PRISON, IT BEING ON THE I2TH 
OF SEPTEMBER. 

'God, who is the God of all comfort; who com- 
forteth us in all our tribulation, that we may be able 
to comfort them which are in any trouble, by the 
comfort wherewith we ourselves are comforted ol 
God through Christ Jesus, to him be praise, honor, 
glory, dominion, power, and majesty, forever and 
ever. Amen. 

This I wish you as a cordial and friendly greeting, 
my dear and beloved wife and sister in the Lord, as 
a perpetual adieu upon earth; informing you, that I 
am still tolerably well according to the time, for 
which I thank and praise the almighty Father, my 
and your God, that he has chosen me hereto. 

Hence, my most beloved, do not sorrow too much 
on my account, but praise and thank the Lord, that 
you have had a husband that is counted worthy to 
lay down his life for the truth. 

O my beloved, I pray and exhort you once more, 
that you will keep yourself in quietness and in the 
fear of God, that we may together receive the beau. 



MARTYRS MIRROR. 



825 



tiful promises, where neither cold, nor heat, nor 
hunger, nor thirst shall be any more, but such joy, 
which eye hath not seen, nor ear heard, neither have 
entered into the heart of man, the great joy and 
gladness which God hath prepared for them that 
love him. i Cor. 2:9. 

O my beloved, this befell me, when we least ex- 
pected it ; but the almighty God be praised and 
thanked through Christ Jesus, that he still thus aids 
and succors me in my distress. 

Herewith I commend you and my two little chil- 
dren to Christ Jesus, whom I commend to you for 
a husband. 

O my beloved, never forsake this husband and 
bridegroom, for he is the Father of the widows and 
orphans. Ps. 68:6. Adieu, my most beloved, with 
mother and all our friends, whom I commend upon 
earth to the crucified, bleeding Christ Jesus. Adieu, 
adieu all together. Subscribed by me, 

Joost Verkindert. 
Your dear husband, written in my bonds. 



A LETTER FROM LAUWERENS ANDRIESS, THE FEL- 
LOW-PRISONER OF JOOST VERKINDERT; SENT 
THE 9TH OF SEPTEMBER, TO R., THE 
WIFE OF SAID. JOOST. 

The eternal, abundant and rich grace and mercy 
of God the heavenly Father, and the pure love, joy 
and peace of the Son, together with the comfort of 
the Holy Ghost, who proceeds from both the Fa- 
ther and the Son, to comfort those that are in any 
tribulation; this I wish you, my dear and God-be- 
loved sister in the Lord, as a friendly greeting, to 
strengthen you in your great tribulation, in which 
you now also are for the Lord's holy name and the 
Gospel's sake, which Gospel he left us, and sealed 
it with his precious blood, that he might thereby 
cleanse and wash us from all our uncleanness, and 
present us unto himself holy and blameless, without 
spot or wrinkle, yea, that he might thereby prepare 
unto himself a holy people zealous of good works. 
Eph. 5 : 26, 27 ; Tit. 2:14. To him be praise, thanks, 
glory, honor, power, and majesty, forever and ever. 
Amen. 

After all proper greetings, my dear and beloved 
sister in the Lord, whom I love from the depth of 
my heart, because of our regeneration, I inform 
you, that I and your dear husband are still tolerably 
well according to the flesh; and as regards the spirit, 
it is still the purpose of us both, to adhere to the 
eternal truth by the great help of the Lord, without 
whom we can do nothing, and from whom we must 
also constantly look for help and comfort. And he, 
according to his promise, does not suffer us to be 
tempted above that we are able, but does with the 
temptation also make a way to escape. 1 Cor. 10: 13. 
Yea, he is a faithful helper in distress, who never 
yet forsook his own that continued in his fear, and 
firmly trusted in his word; for he gives unto every 
one that asks him, and will not that any should per- 
ish, but that all should come to repentance, that we 



should be to the praise of his glory. Matt. 7:7; 
2 Pet. 3:9; Eph. 1:12. Hence, " If ye then be risen 
with Christ, seek those things which are above, 
where Christ sitteth on the right hand of God. Set 
your affection on things above, not on things on 
the earth ; for ye are dead, and your life is hid with 
Christ in God. When Christ, who is our life, shall 
appear, then shall ye* also appear with him in glory. 
Mortify therefore your members which are upon the 
earth; fornication, uncleanness, inordinate affection, 
evil concupiscence, and covetousness, which is idol- 
atry: for which things' sake the wrath of God com- 
eth on the children of disobedience." Col. 3:1 — 6. 
Therefore, let all bitterness, conceitedness, and 
wrath, and anger, and clamor, and evil speaking, 
be put away from you, with all malice: and be ye 
kind one to another, tenderhearted, forgiving one 
another, even as God for Christ's sake hath forgiven 
you. Be ye therefore followers of God, as dear chil- 
children; and walk in love, as Christ also hath loved 
us, and hath given himself for us. Eph. 4:31,32; 
5:1,2. And Christ says: A new commandment I 
give unto you, That ye love one another; as I have 
loved you, that ye also love one another. By this 
shall all men know that ye are my disciples. John 
I 3 : 34. 35- And Peter says: Have fervent charity 
among yourselves; for charity shall cover the multi- 
tude of sins (1 Pet. 4:8); and love is the fulfilling of 
the law. Rom. 13:8. But we must love God above 
all, as is written: If any man come to me, and hate 
not his father, and mother, and wife, and children, 
and brethren, and sisters, yea, and his own life also, 
he cannot be my disciple. Luke 14:26. And fur- 
ther: He that loveth father or mother more than 
me is not worthy of me: and he that loveth son or 
daughter more than me is not worthy of me. Mat- 
thew 19:37. Thus, we must love him above all, 
and for his name forsake everything, and entirely 
deny ourselves. 16:24. Hence, my dear sister, be 
content, and do not grieve immoderately on this 
account; for it is the will of the Lord, and his will 
must be done. We must part here once. Thus, 
hasten, that we may all meet together when men 
shall not be able to part us any more. May the 
good and almighty Lord full of grace and truth 
make us fit hereto. Amen. 

Farewell, and accept this in good part. 



HANS VAN DEN WEGE, JANNEKEN VAN HULLE, 
AND JANNEKEN VAN RENTEGEM, A. D. 1570. 

Jan van den Wege, having risen early one morn- 
ing, and then, about seven o'clock, gone with his 
cousin to market, was apprehended at the fish 
market at Ghent in Flanders, by master Klaes (who 
was wont to ride out with the Dean of Rorise, in 
order to assist in the apprehension of those called 
heretics) and two other officers, and taken to the 
Sausselet (the city prison), where master Klaes asked 
him concerning his place of residence, which he re- 
fused to tell. He was then searched; but they found 
nothing on his person except a hymn; hence they 



We, in the original. 



826 



MARTYRS MIRROR. 



took their departure from him, leaving him securely 
locked in prison. Having, after many examinations 
and vexations, boldly confessed his faith, and refus- 
ing to apostatize from it in any wise, he was, on the 
7 th of November 1570, together with two young 
maidens, named Janneken van Hulle, and Janneken 
van Rentegem, sentenced to death for the living 
word of God. When they were brought forth, al- 
most entirely stripped, the executioner put a gag 
into each one's mouth to prevent them from speak- 
ing. Thus they went along in silence like sheep to 
the slaughter, and saluted the brethren by nodding 
to them. A brother was heard to say to them: "Be 
valiant. ' ' And a sister said : ' ' Contend valiantly for 
the truth." In their sentence it was stated that they 
had been rebaptized, contrary to the royal decree, 
also, that they had erred from the true faith, and 
united with heretics, and that they were therefore 
sentenced to be burned with fire. The executioner 
then placed each at a stake, and strangled and 
burned them. Thus they finished their course, and 
are now lying under the altar, awaiting the reward 
of their sufferings. 



THE FIRST LETTER OF HANSKEN VAN DEN AVEGE. 

I wish you, my cordially beloved and chosen 
sister, whom I love from the very depth of my 
heart, the unfathomable, abundant, great grace and 
mercy of the eternal and almighty God, the heav- 
enly Father ; and also the great humility and meek- 
ness, and the great peace of our Lord Jesus Christ, 
the only and true Son of the living God ; and the 
great power, consolation and full joy of the Holy 
Ghost; this is my eternal and blessed wish and 
holy salutation and perpetual memorial to you, my 
dear, chosen sister ; and also to all men that fear 
and love the Lord, and call on him out of a pure 
heart. This is ever my blessed wish and holy saluta- 
tion, to the eternal salvation of your souls, and to 
the praise of the eternal, supreme, almighty God 
of heaven and earth ; to whose name be praise, 
thanks, glory and honor, forever and ever. Amen. 

O see, my dear and much beloved chosen sister, 
what more shall I wish you ? or what more shall I 
write you than I have written? But I repeat, and 
this from abundant, pure and fervent love to God, 
with the holy, chosen apostle Peter, where he 
writes to you, and also to us, and to all men : 
"Purify your souls in obeying the truth through 
the Spirit unto unfeigned love of the brethren, 
and see that ye love one another with a pure 
heart fervently: being born again, not of corrupti- 
ble seed, but of incorruptible, by the word of 
God, which liveth and abideth forever. For all 
flesh is as grass, arid all the glory of man as the 
flower of grass. The sun is risen, and hath withered 
the grass, and the beauty of it is perished : but the 
word of the Lord endureth forever. 1 Pet. 1 : 22-25. 
O dear sister, what a good ointment and blessed 
doctrine this is which Peter has here taught us by 
the Holy Ghost. O yes, what a precious medicine 
this is which the Lord has left us by his apostles, 
by which the soul can be purified and healed. 



Hence let us open our ears, and unlock our hearts, 
that we may hear with our ears and understand 
with our hearts, what the obedience of the truth 
teaches us. For it is Jesus Christ, the genuine 
truth, with all the precious medicines of grace and 
mercy, and the sweet-smelling oil of love, whereby 
we purify our souls, and by no other. 

Hence, O dear sister, let us hear this truth, and 
obey it ; for he proceeded from the Father, yea, 
came from and was sent by him, a teacher from 
heaven, to teach us the way of truth, and the life, 
which he was himself; and all that he has heard 
and seen from his Father, he has taught us, in 
order to purify our souls, and save them for ever; 
for he teaches us, saying: "Verily, verily, I say 
unto thee, Except a man be born of water and 
of the Spirit, he cannot enter into the kingdom 
of God." John 8:42; 1:4; 14:6; 8:38; 3:5. 

O dear sister, earnestly pray the Lord for a right 
understanding of this regeneration, which must be 
effected from above, of water and of the Spirit, 
since otherwise we cannot enter into the kingdom 
of heaven. Hence, let us pray with a firm confi- 
dence and a strong faith, yea, pray with an unwa- 
vering mind to God the Most High, in spirit and in 
truth ; and it shall be given us, as he himself says : 
"For everyone that asketh receiveth," says the 
Lord Jesus Christ. Matt. 7 : 8. Let us therefore so 
ask him that we may receive it, that is, understand 
the regeneration, and live in accordance therewith, 
and then remain forever and constantly regenerated 
unto the end. O yes, so born from above, that 
whereas there was nothing before, there is some- 
thing now ; and whereas formerly we knew nothing 
but lying and cheating, together with presumptuous 
pride, proud cursing, fighting, swearing, evil speak- 
ing, and lived in much pleasure of the flesh, we 
now speak the truth from the heart, and walk in 
the truth, as children that are born of the truth; 
and live in the fear of our God, with an humbled 
heart, in lowliness, gentleness, and in great joy 
of the Spirit, and no longer go to dumb idols, to 
worship or honor them, nor do we go into their 
Baal's dens, where nothing but the commandments 
of men are taught, which doctrines destroy men's 
souls, and with which the devil has destroyed the 
whole world, for his name is destroyer. Rev. 9: 11. 
O yes, dear sister, whenever we went there, we saw 
them perform their mass and abominable idolatry, 
which are but fables and commandments of men, 
and instituted by the same destroyer, the devil. 
And when they elevate their abominable idol, every 
one must fall down before it, and worship and 
honor it. O what abominable idolatry this is! Sen- 
tence has long ago been pronounced upon them ; 
for idolaters, says Paul, have no part in the king- 
dom of God : but their part, says John, is in the 
lake which burneth with fire and brimstone: which 
is the second death. 1 Cor. 6:9; Rev. 21:8. Hence, 
O dear sister, keep away from idols, and touch not 
the unclean thing, and let us be turned from idol- 
atry to the service of the living God, to serve him, 
for he alone is to be heard, praised, honored, wor- 
shiped, served, and loved, forever. Yes, dear sister, 
let us thus apprehend the meaning of Christ, that 



MARTYRS MIRROR. 



827 



we be truly turned from the power of this world, 
where there is nothing but darkness, namely, the 
night of sin (i Thess. 5:7; Rom. 13 : 12); to the day 
of grace, where shines in the beautiful Sun of right- 
eousness, Jesus Christ, with all his promises and 
grace (Mai. 4:2; Rom. 6 : 14); and from lies to the 
truth, and from unrighteousness and wickedness to 
righteousness and good works ; and thus demon- 
strate in power, that we are regenerated in humility 
of heart and spirit, love one another with brotherly 
love out of a pure heart, and have peace with 
all men, if it be possible ; yea, as ye would that 
men should do to you, so do you also to them : 
for this is the law and the prophets, says Christ, 
who is the infallible truth. 1 Pet. 1:22; Rom. 12:18; 
Matt. 7:12. 

Let us therefore well consider this, that we may 
not err ; for we would indeed be willing that men 
should show us much favor and mercy, and always 
live peaceably with us ; hence let us also always 
show much favor and mercy to all men, and do 
them many kindnesses, thus showing love to them , 
and seek to live in peace and love with one another, 
and with all men.. Yes, dear sister, let us so purify 
our souls as Peter says : ' ' Purify your souls in 
obeying the truth through the Spirit unto un- 
feigned love of the brethren, and love one another 
with a pure heart fervently: being born again, not 
of corruptible seed, but of incorruptible, by the 
word of God, which liveth and abideth forever." 
1 Pet. 1 : 22, 23. O yes, dear sister, let us so follow 
the advice of Peter, that we obey the truth of Christ, 
and through obedience purify our souls, and be 
truly born from above, of water and of the Spirit, 
which must be effected from high heaven, whereby 
we must be born again, namely, of the water, as 
Christ says : "He that believeth on me, as the 
Scripture hath said, out of his belly shall flow rivers 
of living water." (But this spake he of the Spirit, 
which they that believe on him should receive.) 
John 7 : 38, 39. And,by the words of truth, as Christ 
himself says: "The words that I speak unto you, 
they are spirit, and they are life." John 6: 63. O 
yes, dear sister, this is the true water and the true 
Spirit, whereby we must be born again from above, 
if we are to see the kingdom of heaven ; for Christ 
gives and sends the Holy Spirit from above down 
upon every one whom he sees prepared ; and his 
word he also brought from above, and hence this 
regeneration is effected from above. John 15: 26; 
8:26; 3:3, 7. 

Therefore, dear sister, let us take good heed, that 
we well keep this regeneration, and constantly, 
all the days of our life, walk before the eyes of the 
Lord in holiness, as the truly regenerated children 
of God, who are not born of corruptible seed, but 
of incorruptible, namely, by the word of God, which 
liveth and abideth forever. Hence, my dear and 
much beloved sister, if you are truly in this regen- 
eration, which has been effected in you from above, 
show forth the nature of that of which you are born, 
so that you have all your conversation in heaven, 
and are no longer minded toward flesh and blood, 
nor anything that is visible, as Paul says, but 
towards that which is invisible. Philip. 3 : 19, 20. 



For Paul says, that our light affliction, which is but 
for a moment, worketh for us a far more exceeding, 
and eternal weight of glory ; while we look not at 
the things which are seen, but at the things which 
are not seen : for the things which are seen are 
temporal ; but the things which are not seen are 
eternal. 2 Cor. 4: 17, 18. Hence let us remain stead- 
fast, and look at and believe only that which is 
invisible. For Peter says : "At the appearing of the 
Lord Jesus Christ : whom having not seen, ye love; 
in whom, though now ye see him not, yet believing, 
ye rejoiced with joy unspeakable and full of glory: 
receiving the end of your faith, even the salvation 
of your souls. ' ' 1 Pet. 1 : 7-9. O yes, dear sister, let 
us do according to the doctrine brought us from 
above through the Holy Ghost, that we purify our 
souls, and be born again from above of water and 
of the Spirit, so that we may see the kingdom of 
heaven, and forever possess it through the grace 
of the Lord ; and let us always firmly trust and 
believe in the invisible God, and in the Lord Jesus 
Christ our Redeemer, and the Savior of the world, 
so that our souls may be forever saved. O yes, that 
we may be with all the elect and regenerated chil- 
dren of" God, and with all the saints of the supreme 
God of heaven and earth, and with the heavenly, 
great, and beautiful host of the holy angels of God, 
in unspeakably great glory and joy, and glorious 
and imperishable brightness; and may forever reign 
with the Lord of lords and King of kings, in great 
glory, and in exceedingly great joy, and then, with 
all the great heavenly, holy hosts, from great joy 
of heart, forever praise, glorify, honor, and sanctify 
with great honor, the exalted name of the Lord ; 
for, glory belongs to God in the highest, and on 
earth peace and good will toward men. Luke. 2: 14. 
Herewith, my dear sister, I commend you to the 
Lord, and to the words of his eternal grace. Amen. 
Written out of great, fervent, brotherly love, to 
you Cijntgen, my dearly beloved chosen sister, as 
a perpetual and blessed memorial in the Lord, by 
Hansken, your poor, miserable and weak brother, 
who is imprisoned at Ghent, in the Sausselet, for 
the true word of the Lord. Remember me in your 
prayers to God, so that through me poor, miser- 
able man, who am weak, the exalted, holy name 
of the Lord may be honored and praised forever; 
for it is good to sing praises unto our God. Amen. 
Ps. 147:1. 



THE SECOND LETTER FROM HANSKEN VAN DEN 
WEGE. 

The eternal, abundant, unfathomable, great grace 
and mercy of God the heavenly Father, which came 
by Jesus Christ, the only and true Son of God; and 
the great humility and meekness, holiness and peace 
of our Lord Jesus Christ the Savior of the world, 
together with the great power, consolation and full 
joy of the Holy Ghost; this I wish you from the 
depth of my heart, and from the inmost of my soul, 
my dear and much beloved friend Jacob Kesij, and 
mother"Martijntgen: this is my perpetual and blessed 
wish and holy salutation to you, and to all men that 



828 



MARTYRS MIRROR. 



fear and love the Lord, and call on him out of a 
pure heart; yea, may the Lord of eternal grace 
grant you this my blessed wish and holy salutation, 
and make you wise in that which is good, and 
simple in that which is evil, so that you may with 
Job be found perfect and upright, fearing God, and 
eschewing evil. Amen. Rom. 16 : 19; Job 1 : 1. 

Further, my dear and beloved friends Jacob and 
Martijntgen, I pray you from the depth of my heart, 
and by the great and fervent love and mercy of 
God, and by Jesus Christ the Son of God, and this 
by his merits, bitter death, bleeding wounds, and 
his precious blood, which he suffered to be shed on 
the cross to purchase us, and to redeem us from the 
bonds of death ; yea, I beseech you and say with 
the apostle Paul: "Flee also youthful lusts: but fol- 
low righteousness, faith, charity, peace, with them 
that call on the Lord out of a pure heart." 2 Timo- 
thy 2 : 22. O take heed to it, and follow faith, for 
without faith it is impossible to please God, and 
he that believeth not shall be damned, says Jesus 
Christ our Lord. Heb. 11:6; Mark 16:16. Hence, 
O dear Jacob and Martijntgen, turn, turn, and fol- 
low the true faith, which worketh by love (Galatians 
5:6), yea, by the fervent love of God, without which 
[faith] no one can now or ever please God, as Paul 
says. Hence take good heed, that you confirm the 
faith with love, and follow love with all the strength 
of your heart, the nature of which love consists in 
meekness and gentleness. Yea, charity envieth not; 
charity vaunteth not itself, is not puffed up, doth 
not behave itself unseemly, seeketh not her own, 
is not easily provoked, thinketh no evil; rejoiceth 
not in iniquity, but rejoiceth in the truth; beareth 
all things, believeth all things, hopeth 'all things, 
endureth all things. Charity never faileth. 1 Corin- 
thians 13:4. Hence I repeat it, see well to it, that 
you follow this beautiful fruit of love, and that it 
may be found with you forever so that you may 
adorn your faith with true love, and thus please 
God and be saved. Therefore, O my dear friends, 
follow faith, love, and also peace with all men. For 
it is a wisdom that is from above, and is first pure, 
then peaceable, gentle, and easy to be entreated, 
full of mercy and good fruits, without partiality, 
and without hypocrisy. And the fruit of righteous- 
ness* is sown in peace of them that make peace. 
James 3: 17, 18. Hence, make peace, and continue 
therein, that the peace of the Lord may rule in your 
hearts (Col. 3 : 15), and bring forth the fruit of 
righteousness to the praise of the Lord, and to the 
salvation of your souls. O yes, dear Jacob and 
Martijntgen, do thus according to my request, and 
the admonition of Paul, and you will not be de- 
ceived. Follow all this righteousness which is by 
faith (Rom. 3 ; 22), with all your heart, and with 
all your strength and ability ; pray, lament, call, 
and weep in spirit and in truth, to God the heavenly 
Father, for grace and mercy; yea, trust and hope 
in him with all your heart, and with steadfastness, 
and the Lord, who is full of all goodness (Psalm 
118 ; 1), will be gracious unto you according to his 
great goodness, and unfathomable mercy; for the 

* Of the Spirit, in the original. 



Lord is gracious and merciful, slow to anger, and 
of great kindness, and repenteth him of the evil ; 
for the Lord is not willing that any should perish, 
but that all should come to repentance. Joel 2:13; 
2 Pet. 3:9. Yea, this is his will; for Christ says: 
Repent, ye, and believe the Gospel. Mark 1 : 15. 
Hence receive this good doctrine, so that you re- 
pent and bring forth genuine fruits of repentance, 
and thus flee youthful lusts. And love not the 
world — which liveth in pleasure, as John says— 
neither the things that are in the world; for if any 
man love the world, the love of the Father is not 
in him. For all that is in the world, the lust of the 
flesh, and the lust of the eyes, and the pride of life, 
is not of the Father, but is of the world. And the 
world passeth away, and the lust thereof: but he 
that doeth the will of God abideth forever. 1 John 
2:15 — 17. Hence I tell you once more: flee carnal 
and youthful lusts in this world, that you be not 
condemned with the world. Gal. 5 : 16 ; 1 Corin- 
thians 11:32. O yes, turn from this wicked gener- 
ation, who live in pleasure, for they are dead while 
they live, as Paul says. 1 Tim. 5:6. Therefore, 

Jacob and Martijntgen, turn away, turn away 
from this wicked way of the ungodly, so that you 
may not with them be punished without mercy by 
the Lord ; for God will rain lightnings, fire and 
brimstone upon the ungodly, and reward them with 
a tempest. Rev. 18:4; Gen. 19:24; Exodus 9 : 24; 
Ps. 7:12. For the Lord is righteous, and loves 
righteousness, so that according to his righteous- 
ness he cannot let sinners go unpunished ; hence 
flee youthful lusts, but follow righteousness, faith, 
charity, peace, with them that call on God out of 
a pure heart. Ps. 11:7; 2 Tim. 2:22. Yes, dear 
Jacob and Martijntgen, follow this high gift of the 
Lord, namely, the wisdom that is from above; yea, 

1 say, follow after it, and bring forth genuine fruits 
of repentance, and it shall be well with you. And 
always humble yourselves under the mighty hand 
of God, and be no longer high-minded, but fear 
with great humility of heart and of the spirit, before 
God the heavenly Father; for God resisteth the 
proud, and giveth grace to the humble. 1 Pet. 5:6; 
Rom. 11:20; 1 Pet. 5:5. Hence I repeat it: humble 
yourselves under the mighty hand of God, that he 
may exalt you in due time; for whosoever exalteth 
himself shall be abased; and he that humbleth him- 
self shall be exalted, says Jesus Christ our Lord. 
Luke 14:11. Therefore, O dear Jacob and Martijnt- 
gen, follow righteousness, and strive for it with all 
your power and all the diligence of your heart; and 
sin no more, lest a worse thing come unto you. 
John 5 : 14. And learn henceforth truly to fear the 
Lord with all your heart; and learn to love him 
with all your strength, so that your names may 
be written in the book of life, and you may thus 
through God's great grace be forever saved, and 
may, with all the holy angels in heaven, and with 
the great heavenly host, with the Lord of lords, in 
unspeakably great joy, glory and brightness, reign 
forever in heaven, where the great and holy name 
of the Lord will be forever praised, glorified and 
honored; for glory to God in the highest, and on 
earth peace, good will toward men. Luke 2 : 14. 



MARTYRS MIRROR. 



829 



Herewith, I commend you to the Lord, and to 
the word of his grace. Amen. Written by me, 

Hansken van den Wege. 

Imprisoned for the testimony of our Lord Jesus 
Christ. 



THE THIRD LETTER OF HANSKEN VAN DEN WEGE. 

My blessed wish, holy salutation and perpetual 
memorial to you, Claerken, my dear sister, is, that 
you may live holy, and die happy, and that you 
may arise with a holy body, acceptable to the Lord, 
to the salvation of your soul, and also to the praise 
and honor of the eternal and almighty God of 
heaven and earth, to whose name be eternal praise, 
glory and honor, now and forever. Amen. 

O dear and much beloved chosen sister, I wish 
you from the depth of my heart, and the inmost of 
my soul, much grace and mercy from God our 
heavenly Father, who is true and almighty, of 
whom are all things, and this through Jesus Christ 
our Lord, the Son of the true and living God, by 
whom are all things, who is the Savior of the 
world, and especially of those that believe; for he is 
our High Priest, Prince, Reconciler, and Savior, 
by his death and precious blood, which he once 
shed for us; and this with great humility and meek- 
ness, in holiness and peace; together with the great 
power, consolation and full joy of the Holy Ghost. 
O yes, dear sister, may the Holy Ghost who is the 
supreme comfort of our afflicted conscience, impel 
and guide you into all truth. O Claerken, dear sis- 
ter, strive for this, and purify yourself thereto, that 
you may be a member in the body of the Lord, and 
a stone in his temple; and so humble yourself now, 
that it may be seen and perceived in you, that you 
now humble your flesh and spirit, so that the Holy 
Ghost may dwell in you; and that you also show 
forth the nature of him that dwells in you, by great 
gentleness, mercy, love and peace toward all men, 
not being quarrelsome, not clamorous, not cursing, 
not puffed up, nor proud, not minded to worship 
idols, nor to hearken after the commandments of 
men, and also not greedy of filthy lucre, which has 
to be left behind. O yes, Claerken, dear sister, flee 
all these abominations and evil things, and more- 
over, all that are like them. O yes, shun them, as 
you would shun snakes and serpents; for if you 
come too near you will be bitten by them so that no 
man can heal you. Sir. 21:2. Hence, dear sister, 
separate from all these abominations, and touch not 
the unclean thing; but strive to be found excelling 
in good works, so that you may be fit for the Spirit 
of God to dwell in you; and may at all times bring 
forth the fruit of the Spirit; for the fruit of the Spirit 
is in all goodness, righteousness and truth. Eph .5:9. 
Yea, strive for the kingdom of heaven, which is 
righteousness and peace, and joy in the Holy Ghost, 
(Rom. 14:17). Amen. 

And I greet my dear and much beloved chosen 
mother, who is also my dearest sister in the Lord, 
very cordially and affectionately; yea, I greet you, 
O dear mother, with all the strength of my heart, 
and I wish you always and forever Jesus Christ, the 



Son of the most high God, that he may, with his 
great power, by which all things are made, uphold 
you in the true way, that leads to life eternal, yea, 
to the new Jerusalem, where the streets are of pure 
gold, so that you may enter in there, through his 
great grace, and thus be forever saved, and live in 
eternal, great joy and rest, and triumph and reign 
forever with the Lord of lords, and forever praise, 
glorify, and honor his great, high and holy name; 
for glory be to God in the highest, and on earth, 
peace, good will toward men. Herewith I commend 
you forever to the only and almighty Lord, and to 
the eternal words of his grace. Amen. 

Adieu, adieu, dear mother, dear mother, farewell, 
farewell; O yes, blessed, blessed. Amen, amen. 



THE FOURTH LETTER OF HANSKEN VAN DEN WEGE. 

The unfathomable and abundant great grace and 
mercy of God our heavenly Father, given and be- 
stowed upon us through Jesus Christ the Son of the 
true and living God, and Jesus Christ, with all his 
humility, meekness, and great holiness, yea, the 
great power, consolation and full joy of the Holy 
Ghost, this we wish you from the depth of our soul, 
and with all the strength of our heart, our dear and 
much beloved chosen sister in the Lord, together 
with all that fear and love the Lord, and call on 
him out of a pure heart. This is our perpetual, 
blessed wish, yea, holy salutation; may the Lord 
grant you this our blessed wish and holy salutation, 
and make you wise in that which is good, and sim- 
ple in that which is evil; so that you may be found 
upright and perfect, fearing God, and eschewing 
evil. Amen. 

Further, dear and much beloved chosen sister in 
the Lord, we wish you and also us, and all men, 
the eternal, great and blessed treasure to which 
Christ compares the kingdom of heaven; which a 
man found and hid, and for joy over it went and 
sold all that he had, and bought that field. Yes dear 
sister in the Lord, let us also be minded as he was 
that had found the treasure, since the treasure is 
now also revealed to us, through Jesus Christ the 
Son of God. let us also hide it, and this with great 
diligence, with prayer, supplication and fasting in 
the Spirit to God, for where there is a treasure, the 
thieves and murderers seek to get it; hence let us 
take good heed that it be not taken from us, and 
let us go in righteousness and peace, and with great 
joy and gladness, in the Holy Ghost; for the king- 
dom of God is righteousness, and peace, and joy in 
the Holy Ghost. Rom, 14; 17. Hence let us thus 
go on, since to us is revealed the treasure that lies 
hidden in the field before so many. Let us there- 
fore be diligent, yes, dear sister; let us go on, and 
with great steadfastness in meekness follow the in - 
fallible truth Jesus Chiist; for he is the way, the 
truth, and the life. Hence let us always follow him, 
and let us thus go on uutil the time that we have 
forsaken and sold everything, and let us then buy 
the field in which the treasure is hid; for he that 
does not forsake everything, says Christ, is not 
worthy of me. For if it were hid in a great, broad 



830 



MARTYRS MIRROR. 



field many would come and seek for it, but only one 
would find the treasure; so also the good and blessed 
treasure, Jesus Christ the Son of God, lies hid in 
the field of the holy Scriptures, and many indeed 
come and seek for it, but only one finds the same; 
namely, all the members that are in the body of 
which Jesus Christ is the head, have found the treas- 
ure Jesus Christ, with all his graces and merits, and 
also eternal life. They now may well greatly rejoice 
in the Holy Ghost, that they have found the great, 
beautiful, and holy treasure (Jesus Christ), and say 
with the prophet: The lines are fallen unto me in 
pleasant places; the Lord is the portion of my inher- 
itance: therefore I will not fear; though my fiesh 
and my heart fail, thou, O Lord, art the strength of 
my heart, and my portion forever; yea, the Lord is 
my portion, saith my soul, therefore will I hope in 
him. Ps. 16:6:5; 73:26; Lam. 3:24. 

Therefore my dear and much beloved chosen sis- 
ter in the Lord, let us go on with a valiant, firm and 
strong confidence, and with great humility and 
meekness of heart, and with a great desire after our 
holy and blessed treasure (Jesus Christ); and the 
Lord shall desire our beauty, and when the Lord 
shall come with his mighty angels, and with the 
sound of the trumpet, in the clouds, to reward every 
man according to his works, then shall the elect be 
gathered together from the four winds of heaven, 
and they shall, as sheep, be set on his right 
hand, and the ungodly, as goats, on the left; then 
shall we hear the sweet and blessed words: Come, 
ye blessed, inherit the kingdom of my Father, pre- 
pared for you from the foundation of the world. 
2 Thess. 1:7; Matt. 16:27; 24:30, 31; 25:33, 34. 
Then we shall enter into the great, beautiful and 
imperishable glory of the Lord, where we shall be 
in great glory and unspeakable, great and eternal 
joy, and thus forever be with the Lord of lords, 
King of kings, God of gods, and Father of fathers, 
and praise, thank, glorify, honor and sanctify him, 
for Holy, holy, is the holy Lord God Almighty, 
which was, and is, and is to come, Rev. 4:8. But 
to them on the left hand he shall say: Depart, ye 
cursed, into everlasting fire, prepared for you and 
the devil ; there shall be weeping and gnashing of 
teeth. Hence, O dear and much beloved in the 
Lord, let us take good heed, that we do not sleep 
in sin, lest our treasure be taken; for when people 
sleep, thieves go and rob them. But let us watch 
and pray and adorn ourselves as the five wise vir- 
gins, who had oil in their lamps; so that when the 
bridegroom comes, we may enter in to his glorious 
and imperishable marriage, where the Lord will be 
praised forever, for it is a good thing to sing praises 
to our God. 

Herewith I commend you to the Lord, and to 
the rich word of his grace. Amen. Always remember 
us in your holy prayers to God, as Paul says: Re- 
member them that are in bonds as bound with them. 
Heb. 13:2. For we also remember you for the best 
in our prayers, according to our weak ability, for it 
is written: All things whatsoever ye would that 
men should do to you, do ye even so to them: for 
this is the law and the prophets. Matt. 7:12. 



Written out of great brotherly love, and sent by 
us three prisoners for the word and the holy name 
of the Lord, to you our dear and much beloved sis- 
ter in the Lord. Amen. 



BARBELKEN GOETHALS, AND SAERKEN VAN DUER- 
HOVE, A. D. 1570. 

At Ghent, in Flanders, there were imprisoned for 
their faith, two pious sisters, named Barbelken Goe- 
thals and Saerken van Duerhove, While confined 
in the convent of St. Peter, they had to resist many 
temptations, sufferings and vexations; but adhering 
nevertheless steadfastly to the divine truth, they 
were finally sentenced to death as heretics, and, on 
the 2 1st of November, 1570, burnt without Ghent, 
in consequence of which they are delivered, and 
shall remain so forever, from the eternal and un- 
quenchable fire of hell. 



HERE FOLLOWS A LETTER WHICH BARBELKEN 

GOETHALS WROTE IN PRISON, AND SENT TO 

JASPER N., ONE OF HER FELLOW BELIEVERS. 

The abundant and unfathomable great grace 
peace and mercy of God our heavenly Father, and 
Jesus Christ, his only and eternal dear and beloved 
Son, by whom we are redeemed and loosed from 
the chains of hell and the shadows of death, and 
reconciled through his precious blood alone; him I 
wish you, my dearest brother in the Lord, as the 
preserver of your soul; and that he would comfort 
you with the great consolation, joy, and gladness of 
the Holy Ghost, in all that may befall you yet for 
the true testimony of our dear Lord Jesus Christ. 
To this God who only is wise, be praise, glory, 
honor, power, strength and might, forever and ever. 
Amen. 

After all proper, cordial and friendly salutations 
to you, Jasper, my dearest brother in the Lord, 
whom I love with godly love in the truth (2 John 1), 
and this for the truth's sake, O, this the Lord 
knows, to whom all hearts are known, O my dear 
and much beloved brother in the Lord, know that 
it is still my purpose to fear our dear Lord from 
the depth of my heart, according to my weakness, 
all the days of my life, and hope by the help of the 
Lord never to separate from the truth ; not for any- 
thing that is in the world, neither for riches, silver 
or gold, do I hope by his grace, to apostatize from 
our dear Lord, to which end may the almighty 
God strengthen me, this I pray him. O my dearest 
brother in the Lord, I would far rather with Su- 
sanna fall into the hands of men, than to sin in the 
sight of the Lord; for the pure and undefiled Su- 
sanna said: " If I do this thing, it is death unto me: 
and if I do it not, I cannot escape your hands. It is 
better for me to fall into the hands of men, and not 
to do it, than to sin in the sight of the Lord." Su- 
sanna 22, 23. I likewise well know, that if I forsake 
the truth death is unto me; but, oh no ! this I hope 
by the grace of the Lord never to do; but it is much 



MARTYRS MIRROR. 



831 



better for me also to fall into the hands of men, 
than that I should forsake the Lord my God. Oh 
no, my dearest brother in the Lord ! O let us never 
depart from the truth of the Lord, for so many 
beautiful promises are promised us, and if we con- 
tinue steadfast unto death we shall be saved. O my 
much beloved, dear brother in the Lord, O if we 
may only be saved, that is enough ; which I hope by 
his great grace, if we continue in his word, we shall; 
for he is faithful that promised, who also will do it; 
for he says by his pious prophet Isaiah, comforting 
his own: Though a mother forget her own child, 
which she herself has brought forth, yet will I not 
forget thee. Isa. 49 : 15. Therefore, my affection- 
ately beloved brother in the Lord, behold, how 
faithfully our dear Lord comforts us ; hence, dear 
and beloved in the Lord, let us be of good courage, 
and willingly labor, for it (our labor) will not be in 
vain in the Lord. 1 Cor. 15:58. Hence I am valiant 
and bold, to the Lord be praise and glory, now and 
forever, who so faithfully succors me according to 
his promise, O who should not fear such a God, 
who so preserves his tender branches; and I also 
trust valiantly in my "Lord and God, that he will 
preserve me where I am, and, if it be his will, de- 
liver me out of this murderer's den. 

Hence, O my dearest and much beloved brother 
in Christ Jesus, let us have good courage, though 
we meet with more adversity than the world. - O let 
us look unto Jesus Christ, the author and finisher 
of our faith, how he went before us in much suffer- 
ing and reproach. And all the holy prophets, O let 
us look to them, how they went before us, through 
so much tribulation, yea, in destitution and afflic- 
tion; of whom the world was not worthy. For if 
they had been mindful of that country from whence 
they came out, they might have had opportunity 
to have returned ; but now they desired a better 
country, that is, a heavenly: wherefore God is not 
ashamed to be called their God. Heb. 11. Thus, 
O Jasper, my most affectionately beloved brother 
in the Lord, God will also not be ashamed to be 
called our God, if we continue faithfully in his truth, 
and do not again lay the foundation of repentance 
from dead works, and of faith toward God. He- 
brews 6:1. O no, O no, my dearest brother in the 
Lord, let us not again lay the foundation of repent- 
ance from dead works, and of faith towards God; 
but let us hold fast the faith which we have in Christ 
our dear Lord. O I hope by the help of God to 
hold fast the faith which I have in Christ Jesus; 
nor shall, the Lord helping me, any man separate 
me from the love of God, as also Paul says: "Who 
shall separate us from the love of Christ? shall 
tribulation, or distress, or persecution, or famine, 
or nakedness, or peril, or sword? As it is written, 
For thy sake we are killed all the day long; we are 
accounted as sheep for the slaughter. Nay, in all 
these things we are more than conquerors through 
him that loved us. For I am persuaded, that nei- 
ther death, nor life, nor angels, nor principalities, 
nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall 
be able to separate us from the love of God, which 
is in Christ Jesus our Lord." Rom. 8:35 — 39. 



Therefore, my dearest, beloved brother in the Lord, 
let us be of good courage in the Lord; for they can 
not hurt a hair of our head without the will of our 
Father. Luke 12:7. 

O Jasper, my dear and beloved brother in the 
Lord, I am of such good cheer, the Lord be praised, 
that I should never be able to describe the joy which 
I feel in my heart. O what courage I have to fight 
against the princes and rulers of darkness; I think 
that I could say with David: "I will not be afraid 
of ten thousands of people, that have set themselves 
against me round about." Ps. 3:6. O what joy I 
have; praise, glory and honor be to God forever 
for the great joy that he gives me. O my dearest 
brother, rejoice with me, and let it strengthen you, 
as I hope that it will. Thus I have briefly written 
to my dearest brother in Christ Jesus, with the 
small gift that I have received through the grace 
of the Lord. Herewith I will commend you to our 
dear Lord, and to the rich word of his grace. 
I take leave, and say: Adieu, adieu, adieu, farewell, 
farewell, farewell, my dearest brother in the Lord, 
till we meet again. Though we must part here, and 
be separated by men, I hope that we shall meet 
again where men can part us no more. 

O Jasper, my dearest brother in the Lord, acquit 
yourself valiantly unto the end in the word of God ; 
I hope to do the same. Again I say: Adieu, adieu! 
farewell, farewell! we must now part. O I beseech 
you most affectionately, to receive my simple letter 
in good part, as I hope you will, since I have done 
it out of pure love. Written in bonds by me, your 
weak sister in the Lord, who lies in bonds in 
St. Peter's, for the true testimony of Jesus Christ. 
Keep this letter in remembrance of me; I hope to 
seal it with my blood. Always fear God, but not 
men. Barbelken Goethals. 



TEN PERSONS, MEN AS WELL AS WOMEN, BURNED 

FOR THE TESTIMONY OF JESUS CHRIST, AT 

DORDRECHT, ABOUT THE YEAR 1570. 

Ancient and credible memoirs tell us as indubi- 
table facts, that about the year of our Lord 1570, 
two very devout persons, a man and a woman, 
whose names we have not been able to ascertain, 
were sought for by the bailiff of the city of Dord- 
recht, because they were called Anabaptists, and 
finally found in the Marienbon street of said city, 
in a house from which was suspended the sign of 
a boot. As they steadfastly adhered to their faith, 
both were shortly after burnt in the market field, 
beyond the scales, where then was the place of exe- 
cution. 

Also, that seven others, men as well as women, 
of the same religion, who had come from Breda,* 
when they could by no means be moved therefrom, 
suffered like punishment, namely, by fire, until 
death ensued ; which took place in the plain, not 
far from the Menne bridge, beyond the powder 
magazine being the other place of execution. 



Of these martyrs from Breda mention seen 
ie of the letter* of Jan Wouterss van Kuyck. 



to be made als 



832 



MARTYRS MIRROR. 



About the end of the year, namely, in the month 
of November, when that great and terrible flood, 
that came on All-saints-day (of which almost every 
one knows something) had come to an end, it 
is stated, that a certain Anabaptist widow in the 
Armetij street was taken from a room at the side 
of a stairway by the bailiff and the stadtholder; 
which widow some time afterwards, as she would 
not apostatize from her faith, also had to die in the 
flames. 

We made search for the examinations and death 
sentences of the aforementioned persons, in the 
ordinary's criminal city records of that time, but 
did not find them, nor of J. W. van Kuyck and 
Adriaentgen Jans van Molenaersgraef, who were put 
to death two years afterwards; though there were 
several living witnesses of it in our time, who saw 
the death of said persons, together with all the 
circumstances. This being the case it appears that 
the papists were ashamed to put the court proceed- 
ings and death sentences of said persons into the 
city records, since it seemed that the country and 
at the same time also this city should before long 
change government and religion, which about two 
years afterwards was accomplished through the com- 
ing of William I., prince of Orange; and thus the 
constraint over the faith and conscience ceased at 
the same time, at said place. 

Further Observation. — As regards the persons 
who then (in the year 1570) sat in court, and ad- 
ministered justice, they were, according to the rec- 
ord of Johan van Beverwijck, in his Register of the 
Magistracy of Dordrecht, as follows : 

Adriaen van Bleyenbergh Adriaenss, Bailiff of 
said city, who had entered on his office in the year 
1549, and completed his time in the year 1571. 

Arent van der Mijle Sir Corneliss, Burgomaster 
of the community. 

Together with nine judges: Gijsbrecht van Haer- 
lem Jans; Cornelis van Diemen Jacobss; Huybrecht 
Jonge Adriaenss; Jan van Slingelandt Sir Ottenss; 
Wourick van Drenkwaert Sir Wilmss; Jan Janss 
Elandtss; Bondewijn Heerman Gijsbrechtss; Dier- 
ick van Beverwijck Sir Philips; Cornelis van Mosy- 
enbroeck Sir Corneliss. 

However, whether they all concurred in this sen- 
tence, or onlv some of them, is not known to us. 



JELIS CLAVERSS, LIJSABET, WIFE OF CLAES DE 

VRIES, NELLEKEN JASPERS, AND WITH THEM 

THIRTY-THREE OTHER PERSONS, A. D. 1571. 

In the year 157 1, thirty-six persons were appre- 
hended at Antwerp, in Brabant, for the truth of the 
holy Gospel of Christ and following the same. 
Among them were Jelis Claverss, Lijsabet, wife of 
Claes de Vries, and Nelleken Jaspers, whom we 
think to have also been among this number, which 
comprised six men and thirty women, some of 
whom were burnt, and some suffered drowning with 
great constancy. But said Lijsabet died with a 
screw in her mouth, by which she was prevented 
from speaking, that she should not tell the specta- 



tors how innocently she died; yi which deed the 
monks and priests more than filled up the measure 
of their forefathers, the blood-thirsty Pharisees; for 
they stopped only their own ears, that the truth 
should not be told them by Stephen, the worthy 
man of God; these new Pharisees, the monks, on 
the other hand, caused screws to be put on the 
tongues of these pious and faithful witnesses of God, 
and the tip of the tongue touched with a red hot 
iron, that the swelling should prevent it from slip- 
ping out. Thus these pious persons [were put to 
death] not on account of any crime or uproar or 
fraud, nor for any heresy, but only because they 
had gone out of Babylon, and united with Christ, 
herein following the teaching of the Holy Ghost. 
2 Cor. 6:17. Hence they valiantly contended for 
the belief of the truth, and shall, from the Prince of 
truth, through grace, for this short, little labor, re- 
ceive the crown of eternal glory, and enjoy it forever. 
The above mentioned Nelleken Jaspers was a girl 
of seventeen years, whose memory has been much 
sung on the street, in these countries. She was con- 
fined in prison for about a year, so that she was 
about eighteen years old when she died. During 
her imprisonment she suffered severe temptations, 
by way of threats of a terrible death as well as by 
fair promise of an advantageous marriage, and the 
like. But even as Christ, her captain, had repelled 
and vanquished all temptations of the enemy, so 
also this young heroine faithfully followed unto 
death the footsteps of her bridegroom Christ Jesus, 
and continued steadfast unto death, and, through 
the grace of God, received the end of the faith, 
which is the salvation of the soul. 1 Pet. 1:9. 
Though some would claim Nelleken Jaspers for the 
Protestant religion (as they also unjustly do con- 
cerning Anneken van den Howe, who was buried 
alive without Brussels), this is nevertheless utterly 
in vain, seeing, that when this was recorded, credi- 
ble persons were still living who knew better, testify- 
ing that she died in one and the same faith with 
these pious confessors (called Mennists). This ap- 
pears also from Joost Verkindert's letter on the 20th 
of June, where she is described as of like faith with 
Joost and Lauwerens Andries, who greet the breth- 
ren with the peace of the Lord. 



DIRCK MIEUWESS, A. D. 1571. 

After much persecution, murdering and burning 
of the true followers of Christ, there was appre- 
hended at Vlissingen in Zealand, also a pious brother 
named Dirck Mieuwess, and after long imprison- 
ment the bailiff and jailer permitted him to render 
them certain services for the benefits of their house- 
holds, in consequence of which he, together with 
some of his fellow-prisoners, was frequently allowed 
to leave the prison. Hence, when a favorable op- 
portunity presented itself, some of the prisoners es- 
caped and advised said Dirck Mieuwess to flee with 
them, which this friend of Christ refused to do, fear- 
ing that thereby the jailer, who had permitted him 
to go out, should get into trouble. Thus remaining 
in imprisonment, he, on the 6th of March, 1570, 



MARTYRS MIRROR. 



833 



before Easter, was sentenced to be tortured on the 
rack, and the following year, namely, A. D. 1571, 
on the 8th of May, he was burned at said place, 
evincing great steadfastness, and offered up his 
temporal and corruptible body as a sweet-smelling 
savor unto the Lord of heaven and earth; not suf- 
fering as a thief or murderer, nor as one that seeks 
other peoples' property, but only for the truth of 
Christ, and a good conscience. 1 Pet. 2:19. Hence 
there are sure to him the promises of Christ, who 
has said: ''Blessed are they which are persecuted for 
righteousness' sake: for theirs is the kingdom of 
heaven." Matt. 5: 10. 



ANNEKEN HEYNDRICKS, A. D. 1571. 

In the year 1571, there was burnt alive, at Am- 
sterdam in Holland, for the testimony of Jesus, a 
woman named Anneken Heyndricks, aged about 
fifty-three years. Having come from Friesland to 
Amsterdam, she was betrayed by her neighbor, the 
under-bailiff, who entered her house, in order to 
apprehend her. She said to him with a meek spirit: 
" Neighbor Evert, what is your wish? if you seek 
me, you can easily find me ; here I am at your ser- 
vice.' This Judas the traitor said: "Surrender, in 
the name of the King." And he bound Anneken 
with a rope, and led her along with him, as Judas 
and the scribes had done with our predecessor, Je- 
sus. When they had arrived on the Dam, Anneken 
said, that they should not hesitate to look at her, 
since she was neither a harlot nor a thief, but a pris- 
oner for the name of Jesus. After arriving in prison, 
she thanked and praised her Lord and Creator with 
an humble heart, for counting her worthy to suffer 
for his name' s sake. And she boldly confessed her 
faith before Pieter the Bailiff and the other lords. 
They greatly tormented her with Baal's priests, in 
order to cause her to apostatize; but through the 
grace of God she valiantly resisted it. This greatly 
astonished the bailiff, that she did not pay more re- 
gard to his spiritual lords, and he said to Anneken: 
"Sir Albert, our chaplain, is such a holy fellow, 
that he ought to be mounted in fine gold; and you 
will not hear him, but make sport of him; hence 
you must die in your sins, so far are you strayed 
from God. 

Thus they suspended this godfearing aged woman 
(who could neither read nor write) by her hands, 
even as Christ had been, and by severe torturing 
sought to extort from her the names of her fellow- 
believers, for they thirsted for more innocent blood. 
But they obtained nothing from Anneken, so faith- 
fully did God keep her lips . Hence the Bailiff pre- 
ferred against her the charge of being infected with 
heresy, having forsaken the mother, the holy church, 
now about six years ago and having adopted the 
cursed doctrine of the Mennonists, by whom she 
had been baptized on her faith, and married a hus- 
band among them. Thereupon she was sentenced 
to be burnt alive. She thanked the lords, and said 
with humility, that if she had done amiss to any 
one, she asked them to forgive her. But the lords 
arose and made no reply. She was then tied on a 

53 



ladder. Then she said to Evert the under-bailiff, 
her neighbor: "Thou Judas, I have not deserved it, 
that I should be thus murdered. ' ' And she asked 
him not to do this any more, or God should avenge 
it on him. Thereupon Evert angrily said, that he 
would bring all those that were of her mind into the 
same trouble. Then the other bailiff came once 
more with a priest, tormenting her, and saying that 
if she did not renounce, she should go from this fire 
into the eternal. Thereupon Anneken steadfastly 
said : ' ' Though I am sentenced and condemned by 
you, yet what you say does not come from God; 
for I firmly trust in God, who shall help me out of 
my distress, and deliver me out of all my trouble." 
They did not let her speak any more but filled her 
mouth with gunpowder, and carried her thus from 
the city hall to the fire into which they cast her 
alive. This done, the traitor Evert, the under-bailiff, 
was seen to laugh, as though he thought he had 
done God an acceptable service. But the merciful 
God, who is the comfort of the pious, shall give this 
faithful witness, for this brief and temporal tribula- 
tion, an everlasting reward, when her stopped mouth 
shall be opened in fullness of joy, and these sad tears 
(for the truth's sake) shall be wiped away, and she 
be crowned with eternal joy with God in heaven. 

Concerning this, see a hymn in some old hymn 
books. 

Note. — We have obtained the sentence of death 
of this pious and valiant heroine of Jesus Christ, as 
the same was read to her in court: as also, the rec- 
ord of her torture, which, as it appears, took place 
two weeks before her death; which we shall place 
here one after the other, as they were copied by the 
secretary from the criminal records of the city. 



SENTENCE OF DEATH OF ANNEKEN HEYNDRICKS, 
SURNAMED DE VLASTER. 

Whereas, Anna Heyndricks daughter, alias, 
Anna de Vlaster, formerly citizeness of this city, at 
present a prisoner here, unmindful of her soul's sal- 
vation, and the obedience which she owed to our 
mother, the holy church, and to His Royal Majesty, 
as her natural lord and prince, rejecting the ordi- 
nances of the holy church, has neither been to con- 
fession, nor to the holy, worthy sacrament, for six 
or seven years since [but has dared], to go into the 
assembly of the reprobated sect of the Mennonists, 
or Anabaptists, and has also held conventicles or 
meetings at her house; and has further, about three 
years ago, forsaking and renouncing the baptism 
received in her infancy from the holy church, been 
rebaptized, and then received the breaking of bread 
according to the manner of the Mennonist sect, and 
was also married to her present husband in Menno- 
nist manner, by night, in a country house; and 
though she, the prisoner, has, by my lords of the 
court, as well as by divers ecclesiastical persons, 
been urged and repeatedly admonished, to leave the 
aforementioned reprobated sect, she nevertheless 
refuses to do it, persisting in her obstinacy and 
stubbornness, so that she, the prisoner, according 
to what has been mentioned, has committed crime 



834 



MARTYRS MIRROR. 



against divine and human majesty, as by said sect 
disturbing the common peace and welfare of the 
land, according to the import of the decrees of His 
Majesty, existing in regard to this; which misde- 
meanors, for an example unto others, ought not to 
go unpunished; therefore, my lord of the court, 
having heard the demand of my lord the Bailiff, 
seen the confession of the prisoner, and having had 
regard to her obstinacy and stubbornness, have con- 
demned her, and condemn her by these presents, to 
be, according to the decrees of His Royal Majesty, 
executed with fire, and declare all her property con- 
fiscated for the benefit of His Majesty aforesaid. 
Done in court, on the ioth of November, in the 
year 1571, in presence of the judges, by the advice 
of all the burgomasters, in my knowledge, as secre- 
tary, and as was subscribed: W. Pieterss. 

Concerning the torturing of the aforementioned 
Anna Heyndricks, and when this occurred. 

She was tortured on the 27th of October, in the 
year 1571, according to the previous sentence of the 
judges, as appears from the record of the confession. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam. Preserved in the 
archives there. N. N. 



WOLFGANG PINDER, A. D. 1571. 

In this year 1571, brother Wolfgang Pinder was 
apprehended through treachery, at Scharding, in 
Bavaria. The chancellor of Burkhausen was at 
Scharding at that time; he came himself, appre- 
hended and bound him, and took him thence to 
Burkhausen, where he had to resist many assaults 
and temptations from the host of false prophets, 
such as priests and others, who vehemently assailed 
him, in order that he should renounce his faith, and 
suffer himself to be instructed by them. To this end 
they used great diligence, and employed all manner 
of subtilty, to see whether they could not lead him 
astray, by fair, smooth words, by false doctrine, or 
by arrogance and threats; but he allowed himself in 
no wise to be moved from the known way of the 
truth, into which God had helped him. When the 
priests therefore could accomplish nothing, the exe- 
cutioner was on hand the following night, who had 
to lay hold of him, and he was vehemently tortured, 
racked and stretched most lamentably, so that his 
hands swelled greatly and he could not stand on his 
feet, so cruelly and unmercifully had the children of 
Satan treated him, according to the manner of their 
father, who is full of wrath against the human fam- 
ily, and works through his children all the works of 
wickedness, wherever he can. 

Once two priests came to said brother; one of 
them talked with him, and admonished him to for- 
sake his error and be converted ; but brother Wolf- 
gang, though still suffering great pain from the 
torturing and racking, said to him with a manful 
heart : " O you priest, do repent, and turn from 
your sinful life, and false doctrine; for you are a 
false prophet, and one of the rogues that go about 
in sheep's clothing, and cover their deceitfulness 



and rascality with long robes ; but inwardly you are 
ravening wolves, upon whom the Lord has pro- 
nounced many woes." At this the priest got angry 
and blushed, as did also the other ; and they could 
not accomplish their purpose with him. Finally 
they sent him back from Burkhausen to Scharding, 
where he had originally been apprehended. In 
both places they tried him hard, but could not ac- 
complish their purpose with him. When he could 
not be moved, and would not follow their false 
doctrine, he had to lay down his life. They unex- 
pectedly set a day, and he was taken out early in 
the morning to be executed, without any judicial 
sentence, which brother Wolfgang demanded. But 
such course of action on their part need not suprise 
one at all, for they have nothing to prefer against 
the pious, and cannot find any cause of death in 
them. 

Thus the executioner came, and removed the 
collar from his neck, but he seized him with fear 
and trembling. Brother Wolfgang knelt down, and 
commended his spirit into the hands of his Lord 
and God. The executioner handled him very badly; 
he could not strike him properly, nor execute him 
with dispatch; he finally, while he was lying on the 
earth, had to hack or cut off his head as best he 
could ; so that he himself was in great fear, and in 
great peril of his life from the people present, so 
that he vowed, never again in his life to execute 
any brethren. There were many people present 
who saw how valiant, and brave he was. This oc- 
curred shortly after Candlemas, in the year 1571. 
After he had been imprisoned almost half a year, 
he had thus to shed his blood for the faith in Jesus 
Christ, and passed over to the Lord's host, who 
must in faith, by patient suffering, take possession 
of the kingdom of joy. The traitor who had in- 
formed against him, subsequently fared very badly, 
as did also the chancellor, who had apprehended 
him ; their good days soon came to an end, as it 
generally goes with such Judases, who sin against 
the pious, innocent sheep of the Lord, and thirst 
for their blood : misfortune overtakes them through 
the wrath of God, and does not suffer them to 
remain long at ease. 



JOOST VAN DER STRATEN, A. D. 1 57 1. 

Joost van der Straten, born at Teems in the dis- 
trict of Waes, in Flanders, a chairmaker by trade, 
was, when he was about seventy years old, taken 
from his work, and apprehended with his whole 
household, outside of Antwerp, on the Kiel (where 
now the fort stands), and they were, by the Spaniards, 
who apprehended them, brought to Antwerp. His 
wife and daughter, however, belonging to no reli- 
gion, were released in course of time; but upon 
Joost many tortures were inflicted, in order to make 
him apostatize. But as he remained steadfast, after 
an imprisonment of three days, on Shrove Tuesday, 
A. D. 1 57 1, his mouth was screwed open, and he 
was thus burnt alive in the market place, before 
the city hall, and then suspended from a stake in 
the gallows-field. The Duke of Alva was in Ant- 
werp at that time. 



MARTYRS MIRROR. 



835 



HANS VAN DER STRATEN, A. D. 1 57 1. 

Shortly after Shrove Tuesday, in the year 1571, 
the Duke of Alva removed from Antwerp to Brus- 
sels, taking with him all the prisoners, those of the 
reformed as well as those of the Anabaptistic relig- 
ion, among which prisoners there were also this 
Hans van der Straten, aged about thirty-one years, 
born at Kortrijck, and his wife Tanneken, aged past 
seventeen years, born at Mechlin. As Hans firmly 
adhered to his faith and the divine truth, he was 
sentenced to death, and conducted outside of Brus- 
sels with his mouth screwed open, and there burnt 
alive to ashes, about the middle of Lent, in the year 
1 57 1. But his wife, to whom he had been married 
only six weeks, and who was still very young, fi- 
nally, through many vexations and tortures, apos- 
tatized from her faith, and was put into a convent 
at Breda, from whence, at a favorable opportunity, 
she escaped, and went to Danswijck, where she, 
after having fully repented of her apostasy, again 
united with the church, and thereafter always led 
a pious life until her godly death. 



GERRIT CORNELISS, A. D. 1571. 

In the year 1571, there was apprehended at Am- 
sterdam in Holland, for the truth's sake, as he was 
standing and working in a lighter-boat, a young 
brother, named Gerrit Corneliss. The Bailiff bound 
him, and led him to the city hall, where, the next 
day, he was examined, and interrogated concerning 
his faith, which he freely confessed ; but when they 
wanted him to name some of his fellow believers, 
he would not do it, and hence had to suffer the 
torture. When he had been tortured once, and was 
dressed again, his eyes were blindfolded with a 
cloth, and his hands having been tied together, he 
was drawn up by them, and left thus suspended, 
whereupon he was again stripped, and severely 
scourged with rods ; but no matter how he was tor- 
tured, he did not name any one. He was then laid 
upon the rack again, and while lying upon it, they 
caused him to be scourged with rods, urine poured 
into his mouth, and burning candles held under his 
arms ; whereupon, having been stripped naked 
again, and his shirt bound before his nakedness, 
he was as before drawn up by his hands, with a 
weight attached to his feet, and leaving him thus 
suspended they went out, and returning after some 
time, they spitefully said to him, that if he would 
name no one, they should thus deal with him in 
this manner all day : but God (whom he thanked 
for it) kept his lips, that no one was brought into 
trouble by his speaking. In short, he was so tor- 
tured, that he could not walk, but had to be carried 
in a chair. 

Some days after, having been brought into court, 
he was mockingly crowned with a hat of flowers, 
and sentenced to be strangled and burned. While 
listening to this sentence he evinced joyfulness and 
patience, until he arrived at the stake, where he 
very fervently prayed after this manner : " O Father 
and Lord, be gracious unto me; let me be one 



of your least lambs, or the least member of your 
body. O Lord, who lookest down here from on 
high, and art a discerner of the hearts and of every 
hidden thing, before whom all things are to be 
accounted as nothing, thou knowest my simple love 
towards thee; accept me, and forgive them that in- 
flict this suffering upon me." Having risen, he 
cried to the people: "0«men, eternity is so long, 
O yes, eternity is so long ; but these sufferings here 
are over very soon. But the conflict here is so 
fierce and severe; O how fearful I am yet ; O flesh, 
bear and resist a little longer, for this is the last 
conflict." When the rope had been placed around 
his neck, he cried : " O heavenly Father, into thy 
hands I commend my spirit ; ' ' and with this he 
sweetly died and was then burnt. Thus he offered 
up his sacrifice, boldly standing up for the name 
of Christ, not fearing pain, suffering, shame, nor 
these worldly lords, but constantly striving valiantly 
unto death ; hence there shall also, at the last day, 
when the Lamb that was slain shall open the books 
of life, his name be found therein : but the apostate 
shall be written in the earth, and the earth, with 
the works that are therein, shall be burned. Rev- 
elation 2 : 10; 5:6; 20: 12; 3:5; Jer. 17 : 13; 2 Pe- 
ter 3 : 10. 

Note. — As we have obtained a true copy, from 
the book of criminal sentences of the city of Am- 
sterdam, of the death sentence as well as of the two 
torturings which this friend of God endured before 
his death, together with clear information when all 
this occurred, we deem it well to add the same 
here, so that no one may in any wise doubt the 
truth of what has been related, but may be fully as- 
sured of it. 



SENTENCE OF DEATH OF GERRIT CORNELISS, 
SURNAMED BOON. 

Whereas Gerrit Corneliss, alias Gerrit Boon, boat- 
man, citizen of this city, at present a prisoner here, 
unmindful of his soul's salvation, and the obedience 
which he owed to our mother the holy church, and 
to His Imperial Majesty, as his natural lord and 
prince, rejecting the ordinances of the holy church, 
has been neither to confession nor to the holy sacra- 
ment for ten years past, and has further dared re- 
peatedly to go into the assembly of the reprobated 
sect of the Mennonists or Anabaptists, and has also, 
about eight years ago, renouncing and forsaking the 
baptism received by him in his infancy from the 
holy church, been rebaptized, and afterwards re- 
peatedly received the breaking of bread according 
to the manner of the aforesaid sect, and also at- 
tended the assembly of the aforesaid sect, without 
speaking to them when they met together; and 
though he, the prisoner, has, by my lords of the 
court as well as by divers ecclesiastical persons, 
been urged, and repeatedly admonished, to forsake 
the aforementioned reprobated sect, and to return 
to our mother, the holy chureh, he nevertheless re- 
fuses to do it, persisting in his obstinacy and stub- 
bornness, so that h e < the prisoner, according to 
what has been mentioned, has committed crime 



836 



MARTYRS MIRROR. 



against divine and human majesty, as by said sect 
perturbing the common peace and welfare of the 
country, according to the import of the decrees of 
His Majesty existing in regard to this; which misde- 
meanors, for an example unto others, ought not to 
go unpunished; therefore, my lords of the court, 
having heard the demand of my lord the bailiff, and 
seen the confession of the prisoner, and having had 
regard to his obstinacy and stubbornness, have 
condemned said prisoner, and by these presents, do 
condemn him to be executed with fire, according to 
the decrees of His Royal Majesty, and declare all 
his property confiscated for the benefit of His Maj- 
esty aforesaid. Done in court, on the 26th of June, 
A. D. 1571, in the presence of all the judges, by 
the advice of Cornells Jacobss Brouwer, and Hen- 
drick Cornelis, burgomasters; I being present as 
secretary. Subscribed. 

W. Pieterss. 



THE TWO TORTURINGS OF GERRIT CORNELISS, AC- 
CORDING TO THE RECORD IN THE BOOK OF 
CRIMINAL SENTENCES AT AMSTEREAM.' 

He was tortured twice, namely, on the 27th of 
April, and on the 3d of May, A. D. 1571, accord- 
ing to the sentence of the judges, as appears from 
the record of the confession. 

Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, preserved in the 
archives there. N. N. 



A LETTER FROM HENDRICK VERSTRALEN TO HIS 

WIFE,. WRITTEN IN THE YEAR 1 57 1, IN PRISON 

AT RIJPERMONDE, WHERE HE LAID DOWN 

HIS LIFE FOR THE NAME OF THE 

LORD. 

The abundant great grace of God, that comes to 
us from the Father, through Christ his only Son; 
and the immeasurable riches of the Holy Ghost, 
whereby we are now kept unto eternal life, among 
this wicked and perverse generation, this only and 
eternal God of all grace keep you, my dearest wife 
and sister in the Lord, my flesh, my bone, the dear- 
est among all creatures on earth. For this I have 
confessed more than once before the lords, if the 
whole world were mine, I would give it, if I could 
keep my wife and children with a good conscience; 
but for the Lord's sake I must now contrary to 
nature forsake everything — the spirit must over- 
come the flesh. O my Janneken, my lamb, how 
hard it is for me to part from you and the children; 
O how deep you are buried in my heart: which is 
now a great conflict for me; may the Lord help 
me to gain the victory, so that the crown of life 
may be prepared for me, with all the elect saints of 
God; who have forsaken everything for the Lord's 
sake. O my dear wife, my lamb, my love, I thank 
you from the depths of my soul, for your consoling 
letter, which you sent me; and may the Lord grant 
his eternal life to all those that by counsel or deed 



lent their aid in the matter. The letter removed a 
greater weight from my heart, than all the riches on 
the face of the earth are worth. O what a good 
thing it is, to remember the prisoners; how welcome 
came this Habakkuk to me, who fed me poor pris- 
oner in my soul, here in the lion's den; for a little 
morsel that comes from without strengthens me ten 
times more than what I have with me. Hist, of the 
Drag. 33, etc. 

my dear wife and sister in the Lord, I pray 
you for the Lord's sake, who am now bound for his 
sake, adhere to the truth, as the church at Antwerp 
and Ghent stands. Keep with them that truly fear 
God, and the God of all comfort will be with you, 
yea, God and his holy church shall feed you, and 
my young lambs, of this I have no doubt. If you 
continue in the fear of the Lord, and cast all your 
care upon him, though you are now poor; my sis- 
ter and beloved wife, you will have much wealth, 
if you fear God and eschew sin, as I trust you will. 
Tob. 4:21. 

1 further pray you; my dearest wife, take care as 
long as you live, of my young lambs, my Susanne- 
ken, my Abrahamken, and my Isaaken, that they 
may be brought up in the fear of God. O with what 
scalding tears do I pray to my God, to let them 
grow up in his fear, or to take them to him in their 
youth. 

O my dearest love on earth, Janneken Verstra- 
len, kiss all my children once for me, and tell my 
Susanken, that it is her father's wish, that she be 
obedient to her mother in the fear of God; and learn 
to be diligent to help her dear mother, to earn 
bread for her little brothers, and you my Janneken, 
my love, remember me your imprisoned husband, 
and bound for the eternal truth, and for the sake of 
the testimony of Jesus, in your prayers. This I pray 
you and all godfearing brethren and sisters, to help 
us pray to God, that we may gain the victory of a 
good fight, that God will now teach my fingers to 
war and my arm to bend the bow of steel, so that 
by faith I may break through a troop, and leap by 
my God over a wall (Ps. 18:34, 29); so that we 
may say with Paul : The fight is fought, the course 
is finished, the crown of life is laid up for us. 
2 Tim. 4:8. Maeyken and I are determined to use 
such force in order to take the kingdom of God, 
that flesh and blood shall remain on the posts and 
stakes. We are not permitted to stay together: how- 
ever we have been together three times, yet through 
strategy; the first time, when the disputer came from 
Ghent. Then all the lords came too, and I began to 
say to them with what calamity they should be pun- 
ished who now imbrued their hands in the blood of 
the innocent. Then they cast down their eyes; but 
a flatterer began to speak, saying, that I had most 
gravely accused all the lords. In short, I felt that 
he was the one who was to dispute with me; hence 
I finally feigned as though I could not defend my- 
self, and spoke pleasantly to the lords, and re- 
quested that they should let Maeyken hear it; "for 
I see, said I, that you are anxious to help me, and 
in this wise you will have the trouble only once; if 
you help one you help them both." They therefore 
consented to it; then we began to defend ourselves, 



MARTYRS MIRROR. 



837 



and it lasted until long in the afternoon. After din- 
ner we met again, but Maeyken was not allowed to 
come to me. We then began to have some very 
sharp words; hence they changed their tactics, and 
began to speak pleasantly, saying, whether I dared 
not do like Paul, and, contrary to my views, cir- 
cumcise Timothy, and shave my head; yea, secretly 
he said, whether I dared not with Judith cut off 
Holofernes' head, though it were not the truth, that 
I should do all that I should promise; whether it 
were not the same God, and whether one might now 
not lie as well as then, for the sake of some good 
end; for it is written, he said: "If it be possible, 
live peaceably with all men." Rom. 12:18. Ire- 
quested time for consideration, whether I could do 
it with truth and a good conscience. We then 
parted, and they said they desired nothing else. 
They returned another time, and asked to what 
conclusion I had come; and I constantly sought to 
be with Maeyken; but it could not well be. I then 
said: "Let us come together; I hope always to do 
what is possible. ' ' Then Maeyken came to me, and 
I presented the matter to her as they had done to 
me, whereupon she said: "How should this be? 
should the dog return to his own vomit?" 2 Peter 
2:22. I then told them, that they should let me 
speak with Maeyken alone, and they permitted it. 
I then told Maeyken, that no man living should per- 
suade me of this, that the priests' matters are right, 
"they know it well, said I, "but they seek to be 
rid of us; but we will live and die together." Thus 
we said that we should consider the matter, with 
which they were satisfied. 

At another time they took Maeyken alone, but 
had me come too. When I came, and was there, 
I perceived that they showed us great friendship and 
promised much to set us into the street as free as we 
had ever been, for which they would pledge their 
souls; so that I finally became frightened, fearing 
that I might be led astray by their fair speeches. 
They also had more hope of winning me, than 
Maeyken; hence I fell upon my knees, and entreated 
them, not to trouble themselves any more with us; 
for I have besought my God with many tears day 
and night, that he would keep me in his truth ; and 
hence I would live or die with the Lord. Then 
Maeyken leaped up for joy, for she had thought 
that I had given it up, since I had come in with a 
sad countenance. " Now I am glad," she said, "for 
I thought, that I should have to die alone." But 
when I perceived that Maeyken had such thoughts 
concerning me. I fell upon my knees, and said : "I 
am very sorry for this." Thus we shook hands, and 
kissed each other, and rejoiced greatly together, 
but our adversaries were greatly grieved. I would 
have written these things more neatly, but I cannot 
make these writing materials do good service, 

Furthermore, my dearest wife, my lamb, my love, 
I inform you, that I am little burdened in my con- 
science, the Lord be forever praised for it; but all 
my sadness is caused by the bitterness of our part- 
ing. But, my dear lamb, this I would like to ask 
of you, because you have such a good nature that 
you could well live without a husband, that you 
henceforth stay only with my children ; for often 



great sorrow arises from marrying again. And 
wherein I ever grieved you through my weakness, I 
ask your forgiveness, for the sake of the Lord's 
deep wounds and innocent death. Greet much all 
the godfearing, and the babes that are nourished at 
the breasts of Zion in my name with the peace of 
the Lord. Serres, you broken bone-head, and J. van 
G. help to care for my poor widow and little or- 
phans, knowing, that therein r you will not serve 
man, but God. I much greet H . C. M. and A. and 
L. and C. O how gladly I would write neatly, had 
I good materials. Adieu, my flesh and blood; kiss 
Susanneken for me. O adieu for me, adieu, adieu, 
my dear wife. Pray our dear Lord for me for a 
blessed end. 



ANOHTER LETTER FROM HENDRICK VERSTRALEN 
TO HIS WIFE. 

O my dearest wife, my flesh, my bone, my dear 
friend, my lamb, not on my heart, but in my heart, 
and henceforth my poor widow, whom I must leave 
according to the pleasure, goodness; will and coun- 
sel of God, who has deemed it well that I should 
according to his pleasure lie in 'bonds here for his 
eternal truth's sake, which, my dear wife and sister 
in the Lord, I hope by the grace of God to seal with 
my death, to pay now the obedience which we owe 
to God, that is, the denying of ourselves, that we 
may love nothing above him, neither father, nor 
mother, nor wife, nor child, nor our own life; or God 
threatens us with his eternal judgment. He that 
loveth aught more than me can not be my disciple, 
much less my son; and they that are not sons are 
bastards, who shall have neither part nor inheritance 
with God. Eph. 5:5. And this is the reason, my 
dear wife, that, though you and my little children 
lie so deeply in my heart, you must, against my 
nature, be cast out from it; for you may not be an 
idol to me, nor I to you, as much as we love our 
dear-bought souls. 1 Cor. 6:20. Hence know by 
this, my dearest wife, that I will commend you and 
my little children to the great, almighty, and eternal 
God, who is rich in mercy over all them that fear 
and love him, that through his goodness and great 
power he will bring you to the eternal, glorious and 
undefiled inheritance among all them that are sanc- 
tified. The God of all comfort, and Father of all 
grace, who is called the true Father in heaven or 
upon earth, the same grant you, my dear wife, Jan- 
neken Verstralen, that through his unfathomable 
mercy, and immeasurable goodness, and the riches 
of his grace, may be strengthened by his Holy 
Spirit in the inner man, and that Christ, his blessed 
Son, may dwell in your heart by faith (Ephesians 
3:16, 17), that you, my love, may be clothed with 
the cloak of righteousness and have the loins of 
your mind girt about with the girdle of truth, and 
the bond of love (6:14; Col. 3:14); yea, that the 
basket of grapes and the bundle of myrrh may hang 
between both your breasts, in your heart, namely, 
Christ Jesus, whereby you may be preserved from 
the pestilence that walketh in darkness (Ps. 91: 6), 
and thus shine with an eternal crowns as a daughtef 



838 



MARTYRS MIRROR. 



born of royal seed, the living word of God, and may- 
gain the victory of a good fight: may this be done 
to the praise and glory of the almighty God, and to 
the salvation of your soul. Amen. 

This I, Hendrick Verstralen, your husband, pris- 
oner in the Lord for the eternal truth's sake and 
the testimony of Christ, send to you, my beloved 
wife and sister in the Lord, as a salutation and good 
wish of my heart, and as my last adieu. Adieu my 
dearest on earth; adieu, sister in the Lord. O strong 
is the truth; it conquers all things, i Esd. 4:35. 

my own rib, who are taken out of the middle 
of my body, how should I not love you, you my 
wife, Who loves my soul more than my body, as 

1 understand from your letter, which is a great joy 
to me, and a perpetual comfort; I have read it with 
many tears. I thank you much, my lamb, for your 
earnest solicitude for me. I further pray you, my 
dear wife, whom I have wedded honorably before 
God and his church, now that our parting is at 
hand, help us and all the godfearing to pray and 
supplicate to God for a little while yet, until Maey- 
ken, our dear sister, and I your husband, who now 
are still in our greatest conflict, under the bloody 
banner which Christ, the author of faith, and chief 
captain, has borne himself in the midst of his saints, 
that with him, we may through our death, overcome 
our enemies, with God nail our flag to the mast, and 
with peace and rest enter into our chambers (Isaiah 
26 : 20), and wait for the coming of our Lord, who 
shall through his grace raise us up from the earth 
unto life eternal. And, my dear lamb, my flesh, 
my blood, be patient in your tribulation; continue 
now with Judith and Anna the prophetess instant 
in prayer, serving your God day and night, in the 
house of the Lord, which is his church. See, my 
dear wife, I hope that you will do according to 
Paul's advice (1 Cor. 7 : 32), now that you are un- 
married; that you will serve the Lord unhindered, 
and seek to please him, and to be holy in soul and 
body. Hearken, my wife, my dearest love on earth, 
follow my advice for the Lord's sake; go and sell 
all that you can spare, which is little, and live as 
plainly as possible, for a widow can get along with 
very little; and seek an honorable, quiet girl that 
does not keep company with youthful companions; 
and flee youthful lusts, and do the best with my 
little children. The Lord shall care for you ; he 
who gives the wild ass his food in the wilderness, 
when he cries for thirst, and who feeds the. young 
ravens that cry unto God, as David says (Psalm 
147 : 9), will also feed you, my dear lamb, when 
you, my widow, my chosen lamb, shall with my 
young orphans cry to God. Though your tears fall 
here upon earth, they shall not cease until they 
penetrate the clouds and appear before God. Then 
shall, you find consolation, as David says : "The 
righteous cry, and the Lord heareth, and delivereth 
them out of all their troubles; yea, the angel of the 
Lord encampeth round about them that fear him 
from the heart." Ps. 34: 17, 7. 

O my dear wife, think of the words of Paul: The 
time is short; I would fain spare you; they that are 
married must be as though they were not. 1 Corin- 
thians 7 : 29. Thus, my dear sister in the Lord, 



Janneken Verstralen, the end of all things is now 
at hand, says Peter; the heavens shall be rolled to- 
gether, and pass away as smoke, and the elements 
shall melt with fervent heat. 1 Pet. 4:7; Rev. 6: 14; 
2 Pet. 3 : 10. O what manner of person ought you 
then to be in all holy and chaste conversation. 
2 Pet. 3: 11. O my dear wife these words have 
sometimes terrified me on account of my wicked, 
evil-desiring flesh, with which I am compassed 
about: but I consoled myself with this, that God 
by chastisement should refine me in the fire of 
affliction, and thus be gracious unto me; for I have 
loved his truth, though weakness cleaved to me. 
Hence I will now say with the prophet Micah: 
' ' I will bear the indignation of the Lord, because 
I have sinned against him. Micah 7 : 9. And with 
Sirach : "I will rather fall into the hands of the 
Lord, than into the hands of men ; for his mercy is 
as great as he himself is." Sir. 2 : 18. He forgives 
sin, and helps in distress. Ps. 32 : 5. Hence, my 
dear wife, be patient in the tribulation that is upon 
us both; confess with Judith, that our punishment 
is less than our sins. Judith 8:27. And he helps 
in distress; for he that humbles himself before the 
Lord, and confesses and forsakes his sins, shall 
obtain mercy; but he that covers them shall not 
prosper. Prov. 28 : 13. But if we confess our sins 
to the Lord, it is God that forgives them; for we 
have a free and open fountain for sin and unclean- 
ness, as Zechariah says: that is, Christ Jesus, who 
has bought us with his precious blood; for the blood 
of our dear Lord Jesus Christ cleanses us from all 
our sins. See, my dearest wife, though now the 
sufferings of Christ abound in us, so our consolation 
much more abounds by Christ, that through his 
innocent death we shall have eternal life, if we con- 
tinue steadfast in the fear of God unto the end, as 
I hope through the grace of God to do. And I also 
pray you, my Janneken Verstralen, my lamb, my 
love, that you will do so, and will remain an honor- 
able widow, in prayer and supplication to God 
(1 Tim. 5 : 5), and in holiness, without which no 
one shall see the Lord (Heb. 12 : 14); till you also 
are taken away by the Lord. O my dearest love on 
earth, [in] my fatherly heart, yours and my little 
children's, I wish you much good according to the 
soul. There are three of my little lambs with the 
Lord, and I hope through God's grace soon to be 
the fourth. O my dear wife, that I might, through 
the grace and power of God, be burnt alive twice 
in a pitch barrel, for you four that must remain 
behind, and you should now go with me to the Lord 
into rest! What joy would it be to my fatherly heart, 
if I were sure of the salvation of you all. Written 
with many scalding tears. This I pray you, my 
dearest wife, that you will remain an honorable and 
quiet widow. Do not take this amiss from me ; 
true, it is my advice, but therefore no command; 
but I seek it for the greater assurance of your sal- 
vation. 

O how often has this happened, that widows 
whose husbands went before so valiantly, and so 
courageously gave their lives for the truth, by mar- 
rying again, have subjected themselves to many 
sorrows, some of them fallen into perdition, and 



MARTYRS MIRROR. 



839 



some of them gone through life in great sorrow, 
sighing over those whom they now have. Hence, 
my dear lamb, I repeat it, think of the words of the 
apostle: The time is short; I would fain spare you. 
For he would fain have wished, that all men had 
been even as he himself, seeing that through mar- 
riage much trouble comes into the flesh, i Corin- 
thians 7 : 28, 29, 7. However, every one has his 
particular gift, the one this, the other that; but do 
what you will, only that it be done in the Lord, 
v. 39. But I hope and trust in my God, that he 
will firmly keep you together with my three lambs, 
and preserve you, that you may not be taken; and 
not suffer you, my dearest wife, to be tempted above 
that you are able; for God knoweth how to deliver 
the godly out of temptation, but to reserve the 
wicked and ungodly unto the day of judgment to 
be punished. 1 Cor. 10 : 13; 2 Pet. 2 : 9. 

Hence, my dear lamb, I will commend you to 
the Lord, our God and helper in distress, and 
further to his holy church; may they together open 
their fatherly heart over you, my poor widow and 
young orphans. I further desire, my dear wife, 
that wherever it is convenient you greet the god- 
fearing brethren' and sisters much in my name with 
the peace of the Lord; and tell them, that I greatly 
desire of them all, that they remember us poor 
prisoners as their fellow-brethren, and will help 
pray and supplicate to God, that we may wage the 
Lord's war, and [that he may] also help us to gain 
the victory, so that we may finish it to his praise 
and to our salvation; and bid them all adieu in our 
name, if perhaps I can write no more. And to you, 
my dear wife, my flesh and my blood, I will also 
say adieu; adieu, my helper in distress; adieu, my 
faithful friend on earth. The Lord be praised, that 
gave you to me; you, my lamb, who have always 
comforted me in my tribulation. Adieu, my Susan- 
neken, my Abrahamken, my Isaaken; adieu, Janne- 
ken, my dearest love upon earth, who have borne 
me six children, with three of whom I hope soon 
to be at rest. 

The almighty God, to whom nothing is impossi- 
ble, but whose power is equal to everything, keep 
you, my chosen wife, with the other three innocent 
lambs, unto his eternal life. O my lamb, my Janne- 
ken Verstralen, may the almighty God grant us, 
my love, that we may with our children come to 
the Lord, to rejoice together before the throne of 
the Lamb and the Majesty of our God. Amen. 

May God keep you, my dear wife, in the sim- 
plicity of doves, the innocence of children, and the 
prudence of serpents, and bring you to his eternal 
inheritance. I commend you to the Lord, and to 
the rich word of his grace. By me, your husband, 
Hendrick Verstralen, bound for the eternal truth, 
at Rijpermonde, with fetters on my legs. ''.''„ 

Maeyken greets you and all the godfearing much 
with the peace of the Lord. O greet the household 
at D. much in our name; I very affectionately desire 
to ask the old mother and her daughters, that they 
immediately gird up their loins with the girdle of 
truth, and put on the shoes of the Gospel, to enter 
into the camp of God, to the church, where now 
the Lord's war is waged. Come immediately, my 



dear old mother, with your young daughters, to 
bear the baggage of the Captain of our faith, 
namely, the knapsack of love, in which is the 
helmet of salvation, with a beautiful plume called 
faith and firm trust. Cover them with the mantle 
of righteousness, so that the beautiful helmet of sal- 
vation may not rust, and the plume not become 
soiled, that is, that your faith and trust towards 
God may not fail, and you remain behind with the 
faint-hearted and fearful. Though you see that all 
the tempests, storms and heavy rains fall upon the 
righteous, remember, my dear lamb, that all the 
godfearing must have themselves enlisted, and be- 
come soldiers under the bloody banner which Christ 
Jesus our chief Captain has borne in the midst of 
his saints, and under whose banner I now stand by 
the grace of God, and hope to fight valiantly to- 
gether with him, and to strive lawfully, as long as 
I can stand on my feet, and there is breath in me. 

Herewith I will bid you adieu, my dear friends 
D. and P., and the daughters, and commend you 
to God, and to the word of his grace, hoping that 
you will follow. Adieu, my dear friends, at whose 
table I ate bread with joy for the last time, and we 
sang a hymn to the honor of God. Adieu, my dear 
friends, in hope that we shall eat bread together in 
the kingdom of God, and drink the oil of joy and 
the new wine. 

By me Hendrick Verstralen, in bonds for the tes- 
timony of the truth, on Palm Sunday, A. D. 1571 . 
Hendrick Verstralen. 



A LETTER FROM HENDRICK VERSTRALEN, WRIT- 
TEN TO HIS BRETHREN AND SISTERS. 

We prisoners and bound in the Lord for the eter- 
nal truth's sake, Hendrick Verstralen and Maeyken 
Deynoots, your very weak brother and sister in the 
Lord, wish our very dear and affectionately beloved 
brethren and sisters, who in the Lord stand in like 
faith with us, and are gone out from Babylon, no 
more to touch the unclean thing, nor to be yoked 
together any more with unbelievers, but are come 
unto Jerusalem, into the church of the living God, 
there to serve the Lord your God, around the 
slaughter house, where some of you are still spared, 
as the prophet Jeremiah says (Jer. 11 : 19), to be 
baptized ; much consolation, gladness and joy in 
all your hearts, from God our heavenly Father, and 
this through Jesus Christ his only, eternally begotten 
Son, full of grace and truth, through this our High 
Priest and mercy seat, who offered himself to God 
his Father for us, on the tree of the cross, that 
through his death he might prepare us the entrance 
to eternal life. Through this innocent and spotless 
Lamb, that took away our sins, we bow the knee 
of our heart day and night before God our heavenly 
Father, that he would spread his peace among you 
as a river, and confirm you, my dear brethren and 
sisters in the Lord, with his Holy Spirit, that you 
may be strengthened in the inner man, and keep 
the unity of the Spirit in the bond of peace and love 
(Eph. 4:3), so that we, my dear brethren and 



840 



MARTYRS MIRROR. 



sisters, who are bought and redeemed with the pre- 
cious blood of our Lord Jesus Christ, may together 
serve the Lord in holiness and righteousness accept- 
ably before him, as long as we are in this tabernacle. 
Amen. 

O thou camp of the Lord, thou city of the living 
God, may the Lord set watchmen everywhere on 
thy walls, that never hold their peace day nor 
night (Is. 62 : 6); but that thy teachers may, as Da- 
vid says, be filled with much blessing, and gain one 
victory after another, so that the vineyard of the 
Lord may be planted, and thou Jerusalem be built, 
thou temple of the Lord, though in a sorrowful time. 
Let every one gird his sword to his side, and let 
him build with the one hand, and with the other let 
him hold the spear, so that the enemies who would 
prevent our working may be repelled, so that Zion 
alone may be shown prepared. O my dear brethren 
and sisters, we wish you from God, that you may be 
built together a spiritual house and habitation of 
God ; that God's law may be written in all your 
hearts, and his commandment be in your mind, and 
you thus remain sons and daughters of God in 
whom he may dwell and walk : that he would keep 
you, that you will never touch the unclean thing, 
but may approve yourselves in all things as minis- 
ters of God, so that the name of the Lord may be 
praised from the rising of the sun to the going 
down of the same. O brethren and sisters, that 
your light may arise as the morning star, and you 
remain a royal priesthood, a holy nation, and a 
peculiar people, so that you, dear brethren and 
sisters, may everywhere lift up holy hands to God, 
and offer up to him the fruit of your lips, spirit- 
ual sacrifices, so that the vial of the Lord may be 
filled with incense from the prayers of the saints. 
1 Tim. 2:8; Heb. 13 : 15; Rev. 5:8. O thou bride 
of the Lamb, who from love of your bridegroom 
Christ must be zealous unto death, and bring forth 
the fruits of righteousness with many sorrows and 
pains, and be sick of love to him; may the Lord 
our God lay his left hand under your head, and 
embrace you with his right hand (Cant. 2 : 6), thou 
Eve regenerated by Christ your husband through 
the incorruptible seed of the living word of God 
proceeding from the fatherly heart. O thou beau- 
tiful daughter of the almighty Father, who art now 
presented to his Son Jesus, the Lord from heaven, 
and through faith in him shalt have eternal life; 
may the eternal, almighty Father richly pour out 
upon you his blessing and the power of the Holy 
Ghost, and make you fruitful and fit for every good 
work, so that you may win his Son Jesus many sons 
and daughters, that his wine press may soon be 
filled through the number of his saints (Rev. 6:11), 
and you may thus the sooner see the destruction 
of our enemies, who are innumerably many, and 
have bent our back, and walk over us as over a 
street, and reward us evil for good, because they 
cannot build with us on the spiritual house of the 
Lord, because they are uncircumcised of heart and 
carnally minded. Against these our enemies, may 
God arm us and you, my dear brethren and sisters 
in the Lord, with the armor of righteousnes, [and 
grant] that we may be shad with the Gospel of peace* 



and our loins be girt about with truth, always having 
the two edged sword of the Spirit at our side, thu s 
preserving our helmet of salvation with the shield 
of faith, guarding the knapsack of love, and thus 
following the Captain of our faith, as Christian sol- 
diers, boldly waging the war of the Lord, under the 
bloody banner of Christ ; so that we, our dear breth- 
ren and sisters, may through the grace of God gain 
the victory of a good fight in godly conflict, and 
obtain the crown of eternal life. Amen. 

We prisoners in the Lord, and bound for the 
eternal truth's sake and the testimony of Jesus, 
Maeyken Deynoots, and Hendrick Verstralen, here- 
with greet all our brethren and sisters in the Lord, 
and send you this brief letter from the depth of our 
heart, as our last adieu; hereby taking affection- 
ate leave from all dear brethren and sisters, espe- 
cially those of you who are known to us, and have 
shown us much good by your consoling exhorta- 
tions, in our tribulation, where we are imprisoned 
for the eternal truth's sake. Hence we again entreat 
all you beloved who shall see our letter, or hear it 
read, before we are out of the flesh, that you will 
help us heartily to beseech the Lord, that we may 
overcome even unto death, to the praise and glory 
of the almighty God, and to our salvation, and to 
your boast in the day of Christ. Phil. 2: 16. Adieu, 
all my dear brethren and sisters. Adieu, all that 
love the Lord and his appearing. Adieu, H. P. H. 
de R. and D. P. and Adam and his wife, and B. P. 
and S. and J. van H., our faithful helpers in distress. 
Adieu, K. and L. B. and M. S. and G. and her sis- 
ter Janneken. Dear friends, lay it to heart to pray 
to God for us, for we ask it of you with tears. 
H. de R., I pray you greet much in my name with 
the peace of the Lord, for an adieu, L. de C, and 
your servant-maid, and your friend C, and all my 
dear brethren. O that God would grant that the 
two Abrahams might each make a Sarah out of 
their rib; this is my heart's wish. Bid them adieu 
too, Grietjen and Judith. Adieu, T. de S. and . 
your wife, our L. S. G. as I may boldly call you; 
my dear brother, my dear friend, adieu; however, 
I hope to remember you yet, if it is possible. Ac- 
quit yourself valiantly. 

Written on St. Georges day, A. D. 157 1. 



A LETTER WHICH MAEYKEN DEYNOOTS WROTE TO 
HER BRETHREN AND SISTERS, WHILE IMPRIS- 
ONED, IN THE YEAR 1 57 1, AT RIJPERMONDE, 
WHERE SHE ALSO HAD TO LAY DOWN 
HER LIFE FOR THE TRUTH'S SAKE. 

The abundant grace and mercy of God our heav- 
enly Father, through his only, eternally begotten 
Son, our Lord Jesus Christ, who offered up himself 
for us to God his heavenly Father, as a propitiation 
for our sins, that he might deliver us from the fut- 
ure wrath that shall come upon all them that have 
not obeyed the Gospel of our Lord Jesus Christ, 
who shall be punished, with everlasting destruction 

(3 T'hess- r,8)j 'put may wisdom power, p4 tb$ 



MARTYRS MIRROR. 



841 



consolation of the Holy Ghost, which proceeds from 
both the Father and the Son, this only eternal and 
Almighty God, by whom every good and perfect 
gift is given, always abide with us and you, my dear 
brethren and sisters, so that he may through grace 
make us all together fit through himself, that we 
may be found worthy in the day of his coming. 
Amen. Luke 21:36. 

My affectionately beloved brethren and sisters in 
the Lord, I wish you from the depth of my heart, 
for an adieu, that you may always prosper in soui 
and body. I Maeyken, your weak sister in the 
Lord, thank you from the very depth of my heart 
for the great love that you are showing us; I wish 
before God, that the same may also be done to you 
in distress, my dear brethren and sisters in the Lord. 
Excuse me, that I do not write more with my own 
hand; for I am very unskilled therein. However, 
I did not deem it to be necessary; for Hendrick, 
our dear brother, my fellow-prisoner in the Lord, 
has done it so well for us both; I wish you the same 
before God, my dear brethren and sisters in the 
Lord. Let it seem to you as though I had written 
it; my heart's wish is, that we may seal it with our 
blood, to the praise and glory of the holy name of 
the Lord, and to the salvation of our souls. With 
my own hand I bid adieu to all my dear brethren 
and sisters in the Lord. Adieu ; always adhere val- 
iantly to the eternal truth. Adieu. Pray the Lord 
for us; I pray day and night for you in my weak- 
ness. Adieu, G. C. N. T. and your wives. Adieu, 
B. J. B. P., my dear sisters. Adieu, Andries M. 
Adieu, adieu; receive this in good part. 



ANOTHER LETTER FROM MAEYKEN DEYNOOTS, TO 
HER BROTHER AND SISTER. 

I prisoner of the Lord salute you from the inmost 
of my heart, my very dear and affectionately beloved 
brother and sister J. and Andries who are now in 
great tribulation and sorrow on account of the sad 
parting. O be patient in all your tribulation, con- 
tinuing instant in prayer, and rejoicing in hope, 
which maketh not ashamed, my dear brother and 
sister in the Lord. O it is a good thing to be pa-, 
tient, and wait for the help of the Lord; for he that 
fears God is comforted after temptation, and after 
chastisement he finds favor. The Lord does hide 
his face for a moment, but with everlasting kindness 
will he have mercy on us. Is. 54:8. Hence, my 
dear sister Jannek'en, console 3'ourself with the 
Lord's holy word; though you are now as it were a 
forsaken and heart-stricken wife, it is but a little 
while, and your sorrow shall be turned into ever- 
lasting joy; for thy maker is thine husband; the 
Lord of hosts is his name; and thy Redeemer the 
Holy One of Israel; the God of the whole earth 
shall he be called, verse 5. O you warrioress of 
God, contend valiantly against your flesh and blood, 
and continue steadfast unto death , and there shall 
be given you the crown of eternal life, with full joy, 
which no man shall take from you , Andries,. my 
dear brother, that you parted from us with great 



sorrow, and that you desire to be with us, this you 
must commit to the Lord, for everything must have 
its due time. They did not lack the power, when 
they said to me: "Woman, you must come with 
us." I said: "In the name of the Lord." They 
greatly desired you. I said: "If it were the Lord's 
will, you would get him." I went again very wil- 
lingly; then I saluted our dear brethren with the 
kiss of peace, since love impelled me to it. I believe 
my brother and fellow prisoner has informed you 
how it further went, and of the proceedings with us, 
as far as known to him; I cannot write anything 
concerning it, for want of paper. My dear brother 
and sister, I thank you heartily for your good ex- 
hortation, faithful warning and sweet consolation, 
and wish before God, that the same may be done to 
you in your distress. I read it with many tears, and 
time and again thanked the Lord, who through his 
great grace remembers his poor, weak, imprisoned 
and bound children, and does not forget them. 
Comfort and admonish one another with the same 
words, my dear brother and sister in the Lord, and 
kiss one another once for me; I hope to do as you 
said. Herewith I will commend you to the Lord, 
and to the comforting word of his grace, and here- 
with bid adieu to all dear brethren and sisters in 
the Lord; I know of no one that is known to me, 
whether he be far or near, of whom I do not think. 
Adieu with an inward holy kiss of love and peace. 
Adieu, and pray the Lord for us; I pray day and 
night for you. Adieu, my dear brethren and sisters. 
Adieu, adieu, adieu, with tears; adieu, keep firmly 
on, till you are take"n hence. This adieu I write to 
you all. Excuse this simple letter. 

Written by me your weak sister in the Lord, in 
the castle of Rijpermonde where I am imprisoned 
and bound with iron chains or fetters, for the eter- 
nal truth's sake. I long for the day when I shall 
offer up my sacrifice; however, I hope to wait for it 
with patience. A. D. 1571. 

Maeyken Deynoots. 



ADRIAEN JANSS HOEDEMAECKER, AND JEL1S DE 
BACKER, BOTH BURNT ALIVE AT THE SAME 
STAKE, FOR THE TESTIMONY OF JESUS, IN 
RIJSSEL, A. D. 1570. — THREE LETTERS OF 
ADRIAEN JANSS HOEDEMAECKER, WRIT- 
TEN IN PRISON AT RIJSSEL. 

The first letter from Adriaen Janss Hoedemaecker, 
to his wife. 

The love of God the Father, the grace of our 
Lord Jesus Christ, and the communion of the Holy 
Ghost, be with you my dear wife and sister in the 
Lord, now and forever; this I wish you from the 
depth of my heart as an affectionate salutation. 
Amen. After this good wish of my heart and Chris- 
tian salutation, let me jinform you, my dear and 
in God beloved wife how it still stands with me, that 
\ am still well content and of good cheer; the Lord 
"Oe praised for his grace which he shows roe and I 



842 



MARTYRS MIRROR. 



hope by his grace, that he will help and keep me 
unto the end, since with Jeremiah, I have committed 
to him my cause against my adversaries, who are set 
against me and against the Lord, since I am impris- 
oned for the name of the Lord, because with the 
prodigal son, I have arisen to confess my guilt be- 
fore my God, against whom I have sinned and 
transgressed, who graciously received me, when I 
sought and entreated him with tears. And for this 
reason they persecute and gainsay us, because we 
have received mercy from God, as the Lord has 
spoken and declared, saying: "If ye were of the 
world, the world would love you, but because I 
have chosen you out of the world, therefore the 
world hateth you." John 15:19. Mark, my dear 
wife, the words of our Lord, what is the reason that 
we are hated; so that in the time of hatred and per- 
secution we may comfort ourselves with the grace of 
the Lord, as also the apostle Peter testifies, saying: 
"Because we no longer run with them to that excess 
of riot, as are lasciviousness, lusts, excess of wine, 
revelings, banquetings, and abominable idolatries." 
1 Peter 4:4, 3. Therefore does the world speak evil 
of you : therefore say they as is written in the Book 
of Wisdom: " Let us lie in wait for the righteous; for 
his life is not like other men's, his ways are of an- 
other fashion; he declares our ways to be sin, and 
avoids us like filth ; therefore he is grievous unto us ; 
we will torment and examine him with despitefulness, 
that we may know his meekness, and prove his 
patience, and let us condemn him with the most 
shameful death." Wis. 2:12. This has ever been 
the reason, why the righteous have been evil spoken 
of, envied, persecuted, despoiled of their goods, 
cast into prisons and bonds, drowned, beheaded, 
and burned, as we may first read concerning Abel, 
as John testifies with these words: "Let us love one 
another, not as Cain, who was of that wicked one, 
and slew his brother. And wherefore slew he him ? 
Because his own works were evil, and his brother's 
righteous. 1 John 3:12. Hence the apostle says: 
' ' Marvel not, my brethren, if the world hate you .' ' 
V. 13. Christ declared to the Jews: "Many good 
works have I shewed you from my Father; for 
which of these do ye stone me?" John 10:32. 
Hence, my dear, beloved wife, it will not fail, as the 
apostle says, that all who will live godly in Christ 
Jesus will have to suffer persecution; for evil men 
and seducers always wax worse and worse, deceiv- 
ing, and being deceived. 2 Tim. 3: 12, 13. Hence, 
the righteous may always prepare themselves for 
suffering and tribulation; for they are led forth unto 
death as sheep for the slaughter: we that live are 
constantly delivered unto death for Jesus' sake, and 
are always in peril to die every day for our glorying 
which we have in Christ Jesus our Lord. We may 
therefore well prepare ourselves for suffering, even 
as the Lord' told his apostles: "In the world ye 
shall have tribulation ; yea, the world shall rejoice, 
but ye shall weep and be sorrowful; for a woman 
that is in travail hath sorrow r , because her hour is 
come." John 16: 33. Thus we must also bring forth 
Christ with sorrow in this world. Therefore the 
apostles strengthened and encouraged the churches, 
that they must with tribulation and suffering enter 



into the kingdom of God, even as our head Christ 
went before, as is written concerning him in the 
prophets. For the kingdom of God suffereth vio- 
lence, and the violent take it by force (Matt. 1 1 :i2), 
as I now experience myself; for we did indeed for- 
merly have some temptations such as are common to 
man, but now we must strive unto blood . 1 Corin- 
thians 10: 13; Heb. 12:4. For I may now well say 
with the apostle, that I bear in my body the marks 
of the Lord. Gal. 6: 17. For they have scourged 
me three times, until the blood flowed, and this that 
I should betray my fellow brethen; but the Lord by 
his grace kept my lips. I was suspended by my 
hands so that I did not touch the ground. Yea, my 
dear beloved wife, I was seized with great fear so 
that I could hardly stand it, when they scourged 
me the third time; hence I thought of the words of 
the apostle who says: "The Lord will not suffer 
you to be tempted above that ye are able." 
1 Cor. 10: 13. Then they desisted though they 
threatened to torture me; and they said that they 
would rend my limbs asunder, or I should tell them 
who had associated with me, and who were my fel- 
low brethren ; but the Lord did not let them have 
their will this time; what they will do yet, the Lord 
knows, for to him every thing is known. 

My dear and in God beloved wife, faint not at my 
tribulation, which ought to be a comfort to you, 
that the Lord has called me hereunto, that he wants 
to magnify his name by me, and that I am counted 
worthy to suffer shame for his name, and to seal 
his word with my blood before this wicked and 
adulterous generation. I hope to go before you in 
truth, and before all my dear brethren and sisters 
who still walk in like peril; that they may take an 
example from me, not in any wise to forsake the 
Lord in tribulation, but firmly to cleave to him, who 
(though he is great), will not forsake his own in dis- 
tress who trust in him, and serve him in truth; for 
his eyes are upon the righteous, and his ears are 
open unto their cry, yea, the Lord is the strength 
of the righteous in the time of trouble. Psalm 

34:i5;37 : 49- . ,''•/!. 

Herewith I will commend my dear and in God 
beloved wife to the Lord, who is able to keep your 
treasure, and to give you an inheritance among all 
them which are sanctified. Acts 20: 32. Adieu, my 
dear wife, whom I love in truth, adieu. For I sus- 
pect that the parting is close at hand ; for I wait from 
day to day for the redemption of my body, and to 
enter into godly rest to my fellow brethren that 
were also slain for the truth. Rev. 6:11. 

Greet the brethren and sisters in my name with 
the peace of the Lord. 

Written in my bonds, by me, 

Adriaen Janss, 
Unworthy prisoner in the Lord. 

The second letter from Adriaen Janss Hoedemaecker 
to his wife. 

I, Adriaen Janss, imprisoned at Rijssel for the 
name of our Lord, and the testimony of my con- 
science, wish my dear and in God beloved wife, 



MARTYRS MIRROR. 



843 



much grace, mercy and peace, from God the heav- 
enly Father, who is the true Father in heaven and 
earth; that he would grant you to be strengthened 
with might by his Spirit, and Christ to dwell in your 
hearts, and to be rooted in through love. Ephesians 
3: 14. This I wish you, together with the consola- 
tion of the Holv Spirit, as a Christian salutation and 
affectionate adieu. 

Furthermore, after all proper and Christian salu- 
tation, I hereby inform you my dear wife in the 
Lord, that I am well content, and have a good con- 
science, the Lord be praised forever for his grace, 
who has kept me in his grace until this hour, and I 
hope that through his grace he will keep me unto 
the end, according to his promise, for he says: 
Though a mother forsake her child, yet will I not 
forsake thee. Is. 49: 15. Yea, the Lord says: I will 
not leave you comfortless. Herewith, my dear wife, 
I comfort myself when I am tempted. I further can- 
not conceal from my dear wife the many tears which 
I shed when I think of your sorrow, which I pre- 
sume you have on my account, because we must 
now give up our Christian fellowship which we have 
had together by faith. Yes, my dear and beloved wife 
in the Lord, to every thing, says Solomon, there is 
a time: "A time to meet, and a time to part." 
Eccl. 3:1. Hence my dear wife in the Lord, what 
more godly parting can there be than for the name 
of the Lord; and though we now must part, I hope 
that I shall go before you, and that you will also fol- 
low to that place where there will be no more parting, 
for there we shall ever be with the Lord. 1 Thessa- 
lonians 4: 17. Herewith you may comfort yourself, 
even as the apostle Paul comforted the church at 
Thessalonica. I further beseech and exhort you by 
the mercies of God, that you take heed unto the 
vocation in which the Lord has called you, and that 
you walk as you have received the Lord, with all 
humility and meekness, and walk in the love of 
God, and of your neigbor, Eph. 4:1; Col, 2:6. 
Always remember the poor saints wheie you live; 
give according to what the Lord has bestowed upon 
you; continue also in prayer day and night; adhere 
firmly to the doctrine of Christ, and whatsoever 
you have heard and received let it abide in you; and 
the God of love and peace shall be with you. 2 Co- 
rinthians 12:11. And remember me as long as I am 
here; I hope not to forget you as long as I am in 
this tabernacle, with my prayers to God. Though 
with my body I am absent from you I am neverthe- 
less present with the spirit and remember you with 
tears. 

Herewith adieu, my dear wife in the Lord, adieu, 
till we get. in the kingdom of God to our heavenly 
Father. Written with tears by me, 

Adriaen Janss. 

Greet the friends much in my name, especially my 
S. J. I would write more, but there is no good op- 
portunity here for writing. Written to my dear wife. 

The third letter from Adriaen Janss Hoedemaecker 
written to the brethren and sisters. 

I Adriaen Janss, imprisoned at Rijssel for the 
name of the Lord and the testimony of my con- 



science, wish my cordially beloved brethren and 
sisters, my companions of the faith in the kingdom 
of God, and in the patience of our Lord Jesus 
Christ, much grace, mercy and peace from God the 
heavenly Father, who is the true Father of all mer- 
cies, and the God of all comfort, who comforts us in 
all our tribulation; and from Jesus Christ our Lord, 
Redeemer and Savior, who delivered us from this 
present, proud world, according to the will of God 
his Father; together with the power and consola- 
tion of the Holy Ghost, and a steadfast mind unto 
the end of your life. This I wish you as a Christian 
salutation in the Lord, and as an affectionate adieu. 

Furthermore, after all proper and Christian salu- 
tation, my dear and in God beloved brethren and 
sisters in the Lord, I cannot forbear, because of the 
fellowship which we through the Gospel had to- 
gether in the Lord, to write you briefly, for the 
comfort and joy of your heart, concerning the grace 
which I have received from God, so that I am of 
good cheer and well content (the Lord be praised 
for the grace he shows me), so that I hope by his 
grace, that he will make my cause terminate to his 
praise, for which I daily pray him. For I desire 
nothing else than that his name might be magnified 
by my weak members, and ask my dear brethren 
and sisters in the Lord, with me to beseech God, so 
to strengthen me, that I may triumph in Christ Je- 
sus our Lord; I hope that he will hear your prayer 
and mine. For the prophet David says: "The Lord 
will fulfill the desire of them that fear him; he will 
also hear their cry and will save them. Ps. 145: 19. 
Since I desire nothing but what tends to his praise, 
I hope that he will hear us. I trust I shall not for- 
get you in my prayers to God, but to remember 
you, even as behooves the members of the body 
in Christ ; and as I, when I was still with you, 
served you with the little gift which I received from 
God, so I must also exhort you yet in my impris- 
onment, and say with the apostle: "I the prisoner 
of the Lord beseech you that ye walk worthy of the 
vocation wherewith ye are called of God, with all 
lowliness and meekness, with longsuffering, forbear- 
ing one another in love; endeavoring to keep the 
unity of the Spirit in the bond of peace." Ephesians 
4: 1 — 3. Yea, as ye have received Christ Jesus the 
Lord, so walk ye in him, rooted and built up in him 
(Col. 2:6, 7); and always remember the former 
days, in which ye were illuminated (Heb. 10:32), 
and what promises you made to the Lord, when 
you entered into covenant with him, so that you 
should serve the Lord in holiness and righteousness 
all the days of your life. Hence, my dear brethren 
and sisters, walk faithfully before your God, who 
called you in his grace out of darkness into his mar- 
velous light, who has received you as sons and 
daughters, enlightened you with his Holy Spirit, 
and promised you his kingdom. 

Hence I repeat it, walk worthy of your vocation, 
in the love of God and your neighbor; love one an- 
other, as behooves brethren and sisters, and let not 
your hearts be overcharged with the cares of this 
life (Luke 21:34), that your hearts do not become 
alienated ; for through many cares the heart be- 
comes estranged from God. Therefore my dear 



34=4= 



MARTYRS MIRROR. 



brethren and sisters in the Lord, I say with Christ: 
"Watch, and pray day and night to God, and be 
like unto men that wait for their lord; that, when 
he knocks, they may open unto him immediately. 
O how blessed are those servants whom the Lord 
shall find thus watching: they shall enter in with 
him into the kingdom of God, and possess all 
things. Luke 12:36, 37. Herewith I will commend 
my dear brethren and sisters to the Lord, who is 
able to keep your treasure, and to give you an 
inheritance among all them which are sanctified. 
Adieu my dear brethren and sisters in the Lord, 
adieu, till we get into the kingdom of God. It is 
very inconvenient here for writing. 

Written by me, imprisoned for the true testimony 
of our Lord Jesus Christ. 

Adriaen Janss Hoedemaecker. 



TWELVE CHRISTIANS AT DEVENTER: YDSE GAUKES, 

DIRCK VAN WESEL, WITH ANNEKEN AND JAN- 

NEKEN, THEIR WIVES; HARMEN THE DYER, 

BRUYN, ANTHONIS THE WEAVER, CLAES OP- 

REYDER, LIJSBET AND CATHARINA SOM- 

ERHUYS, LIJNTGEN JORIS, AND TRIJNT- 

GEN HER DAUGHTER, A. D. 1571. 

In the year 1571, on the nth of March, in the 
night, the Spaniards at Deventer (having held a 
tournament during the day) went out with swords, 
halberds, guns, and many other implements, to ap- 
prehend the sheep of Christ. They went through 
many houses, searching in some streets from house 
to house; and all whom they could find they appre- 
hended, and fettered and ironed them, saying: "O 
you heretical dogs, because you deny the Roman 
Catholic faith you will have to die. For a few days 
the gates were closed, and there was read by the 
sound of the town bell, the proclamation, that no 
one should conceal any, and if any one should know 
of any that were concealed, that he should report 
them. But this order was not obeyed: for many 
were concealed, who secretly fled, and left their 
goods for a spoil. In all there were apprehended 
twelve, namely, Ydse Gaukes, Dirck van Wesel, 
with Anneken and Janneken, their wives; Harmen 
the Dyer, Bruyn, and Anthonis the Weaver, Claes 
Opreyder, Lijsbet and Catharina Somerhuys, Lijnt- 
gen Joris, and Trijntgen her daughter; all of whom 
at first when they were apprehended, were valiant, 
and confessed their faith; but some were greatly 
afraid according to the flesh, and abandoned the 
faith even before they were tortured. (In the tor- 
ture they were drawn up, their hands tied behind 
their back and heavy weights of iron, or cannon 
balls, suspended to; their feet.) Several others did 
indeed remain valiant in the torture, but subse- 
quently also apostatized from the faith; and four 
remained valiant throughout. 

Thus it happened that they were frequently vis- 
ited, and that they (who had denied the faith with 
the mouth) were very sorrowful and promised and 
§aid, 'chat if the Lord should grant them grace 19 



that they should get out, they would return to the 
truth. And when on the 20th of May (when they 
offered up their sacrifice on the 25th) a friend came 
to them, they asked very closely what news he 
brought. The friend replied, that the news was bad; 
he feared that they all should have to die; in short, 
much was said, and the friend remarked: "I love 
you, so much that I would you were all out of all 
this, and that I could be imprisoned in your place;" 
so that the prisoners became very sorrowful, and 
wept most bitterly, and said to the friend: "It is best 
that you go, on account of the Spaniards." 

Thus it came to pass on the 24th of May, in the 
evening, that monks came to them, to speak with 
them, that they should prepare themselves, since 
they were to die the next day. The monks went 
away at twelve o'clock in the night, but returned 
at four o'clock in the morning. There were two 
men, Dirck van Wesel and Harmen the Dyer ; and 
four women, Dirck van Wesel's wife, Ydse Gaukes' 
wife, and Somerhuys' two daughters, Lijsbet and 
Catharina; who did not hearken to the monks, but, 
according to all that could be seen and heard, 
cleaved to the eternal truth. First, when they came 
out of the prison, with a very joyful countenance 
and smiling, they, bowing their heads, said adieu to 
a friend whom they knew well, and who had visited 
them in prison ; and he smiled to them in return. 
Thus did at first the four women ; but the two 
brethren, Bruyn and Anthonis the weaver, who were 
brought out with them, were very sorrowful, and 
did not speak ; the women, however, spoke much 
and greatly reproved the monks that were with 
them ; yea, they were heard to say, that Christ 
their Bridegroom and Shepherd had thus gone be- 
fore, and they would follow him as his own sheep, 
and they kissed one another very affectionately, the 
two sisters having hold of each other's hand, and 
began to sing: "My God, whither shall I go?" 
Then they had to separate, and six of them were 
put into the wagon. When they arrived at the 
scaffold, they brought Catharina, the younger sister, 
upon the scaffold first. She was very bold in speak- 
ing, and said: "Know, ye citizens, that it is not 
for any evil, but for the truth." When she had 
ascended the scaffold, her sentence was read, which 
was as follows : "If she would abide in the Catholic 
church, she should be executed with the sword ; 
but if not, should be burnt alive." She was then 
asked, whether she would abide in the Catholic 
church. She answered: "No; I want to abide in 
the truth." They said : "Then you will be burnt 
alive." "I do not care for that," she said ; "you 
deal in lies : ' ' and she spoke very boldly. She was 
then taken from the scaffold again, and put into the 
wagon ; and her mouth was closed, so that she 
could not speak any more. Then the two brethren 
(namely, Bruyn and Anthonis) were one after the 
other brought upon the scaffold, and were both be- 
headed, without speaking anything, except that the 
one was heard to say: "O Lord, be merciful to 
me. ' ' They then returned to the tower, and fetched 
Dirck and Harmen. These both had their mouth 
gagged, so that they could not speaks but they 
made many signs on the way by aoddingj and 



MARTYRS MIRROR. 



845 



smiling and were very bold, so that the people were 
astonished. 

Thus these two were brought upon the scaffold, 
and they frequently smiled and nodded to those 
whom they knew, and who stood before them. Har- 
men then fell upon his knees and prayed to the Lord; 
but as he made it too long for them, the execu- 
tioner pulled him up, and he boldly placed himself 
at the stake. While the executioner was fastening 
Harmen, Dirck kneeled, and called upon the Lord 
from the heart ; for they could not speak. Then 
Dirck arose and affectionately embraced Harmen as 
he stood at the stake, kissed him, and pointed with 
his hand up to heaven . Thereupon Dirck went with 
a joyful and smiling countenance, and stationed 
himself with his back to the stake, and cast up his 
eyes to heaven. When they had been thus fastened 
to the stakes, the four women were brought from 
the wagon to the scaffold, and saw the two standing 
at the stakes. They were very glad and smiled, 
folded their hands, cast up their eyes to heaven, 
kissed one another, and all of them fell upon their 
knees, and each placed herself very boldly with her 
back to the stake. While they thus kissed one an- 
other, there came a noise almost as if it had been 
thunder or a wagon without horses, and it seemed 
to come from the Brink, and roared before the 
wagon, so that the people fell over one another, 
and no one knew what it was, so that a great fear 
arose. The Spaniards said that it thundered. Pre- 
viously, when the two were beheaded, the monks 
made a speech, that every one should keep his 
children away from this people, and that no one 
should become offended, though they should now 
be burnt, which was the pleasure of the Royal Maj- 
esty; and that no one should make any disturbance. 
They had no sooner concluded this speech, than 
there came such a noise, even as though it came 
from the main street beyond, so that the people 
did not know what to do with themselves for fear. 
Hence the Spaniards began to cry alarm, and the 
drums also began to sound the alarm; but it all 
passed off without any harm being done. Some 
said that they saw a light over the scaffold, like 
a dark sun ; this, however, I did not see, but I saw 
and heard the noise. Moreover, when they were 
standing at the stakes, straw and wood were laid 
around them, so that only their heads were visible. 
While thus standing at the stakes, they made many 
a friendly sign to those whom they knew, by smiling, 
by nodding, and by casting up their eyes to heaven; 
so that the Spaniards said : ' ' To whom may they 
nod thus? And the one to whom they nodded stood 
by the Spaniards in front of the scaffold, and heard 
the Spaniards say it. This brother also nodded and 
smiled, and pointed with his hand on high, that 
they should take God for their helper. Thereupon 
they cast their eyes up to heaven, except Dircks van 
Wesel who was unconscious already when the wood 
and straw were laid around him ; for the chains that 
were around his neck choked him, for he had been 
greatly tortured, so that his arms had been much 
injured ; and when the executioner fastened his arms 
behind around the stake, a faintness seized him, so 
that he became unconscious, and was not seen to 



manifest any further signs of life. The executioner 
then lighted the fire, and all six were burnt alive 
(together with two baskets full of books), some al- 
most to ashes. The bones and bodies were buried 
near the gallows. 

This was thus done at Deventer, on the Brink, the 
25th of May, A. D. 157 1. 

Subsequently, on the 16th of July of the same 
year, the other valiant heroes, namely, Claes Op- 
reyder, YdseGaukes, Lijntgen Joris, and her daugh- 
ter, named Catharina, were brought from the tower, 
with their mouths gagged, so that they could not 
speak, and passed along the streets very boldly, 
smiling and nodding to many. Thus Claes was 
brought upon the scaffold first, and he fell upon 
his knees, to prayer ; but the executioner lifted him 
up, for the Spaniards would not tolerate it, and 
cried : ' ' Villains, villains ! But the six preceeding 
ones, who had been offered up first, had performed 
their prayers, and had not been prevented from it ; 
for they had been allowed to come together, and 
also to kiss one another ; but since the people said 
so much about it, how they had prayed, and so 
lovingly kissed one another, they had resolved to 
bring only one at a time on the scaffold. Now 
when Claes stood at the stake, they also brought 
Ydse upon the scaffold, and he forced his way to 
Claes and kissed him. Hence the Spaniards clam- 
ored again, and were enraged. While they were 
fastening Ydse, a Spaniard, one of the chiefest, to- 
gether with a monk, stood by Catharina; but her 
mother stood at some distance from them, so 
that she could not hear what they said to her 
daughter. Then the monk said: "Your mother 
has recanted, for she has confessed that she was 
seduced ; and will be executed with the sword ; 
and if you will recant too, you shall not die, 
beause you are young yet ; but you shall be mar- 
ried and receive a large dowry, and be helped 
on." But in reply to all this she shook her head. 
And then the Spaniards also said much to her, that 
she should recant, and she should save her life. 
But others said: "Do not tell her this; but say, 
that if she will renounce her heresy, she shall die 
as a pious Christian and be executed with the 
sword." And others said: "She must only be 
made to believe, that she will save her life; when 
she has recanted she shall die nevertheless." But 
she shook her head to all this, so that they became 
discouraged. Then the monk said : ' ' Dear sister, 
recant, or you will go from this fire into the eternal, 
upon this I will pledge my soul." In the mean 
time the mother also was brought upon the scaffold, 
and placed at the stake. Then Catharina was seen 
to rejoice greatly, for she found that it was nothing 
but lies, what they had told her concerning her 
mother. Then Catharina was also brought upon the 
scaffold, and she ascended the steps very rapidly, 
since she, as also the others, had greatly longed for 
the hour of her redemption ; and thus all four were 
placed to stakes, back to back, so that they could 
neither see nor nod to one another. While thus 
standing at the stakes, they smiled and nodded to 
several yet. Then the Spaniards said : ' ' There are 
some more of this people; if we only had them too.'> 



846 



MARTYRS MIRROR. 



There were also on the scaffold the provost and the 
quarter-master to assist the executioner ; and the 
provost wanted to lay the wood about three or four 
feet from them, in order to roast them from a dis- 
tance; but the quartermaster said, that the sen- 
tence was to burn them like the first ; hence they 
had hard words. The Spaniards also cried, that 
they should be put to death slowly. However, the 
wood at least was laid around them like around the 
former ; but little straw, with which they ignited the 
wood ; in order that they should die the more 
slowly; however it was soon over. Thus these four 
offered up their sacrifice, and were burned to ashes, 
on the 16th of June, A. D. 157 1 ; from whom many 
took a good example, who recognized them as the 
true people, and endeavored to follow them, by the 
grace of God, in a righteous and godfearing life, 
which these four evinced unto death, and thus con- 
firmed that which they had said and written in 
prison. 



A LETTER FROM YDSE GAUKES, SKIPPER, WHICH 
HE WROTE IN PRISON, AT DEVENTER, TO HIS 
BROTHER, AND TO THE FRIENDS, AC- 
CORDING TO THE SPIRIT. 

Grace and peace from God our heavenly Father, 
this I wish to all my dear brethren and sisters in the 
Lord, and especially to you, my brother according 
to the flesh, and your beloved wife, and my sister 
according to the Spirit. I wish you the true, peni- 
tent faith, that works by love. 

Furthermore, dear friends, there were twelve of 
us brethren and sisters apprehended; there was also 
a new convert. We men were confined together 
eight days; then the women were examined, and 
they renounced the faith, especially your mother 
and her daughter. After that I was brought before 
the lords, when they asked me my name, and how 
long ago I had been baptized. I said: "About four 
years." And I said: "How do you know that it 
was done?" Then they said: " We cannot be satis- 
fied, but you must swear us an oath." "No," said 
I, "I must not swear." They said: "We may." 
I said: "We may not." They said: "Where is it 
written?" I said: "Matt. 5." They said that I had 
read it erroneously. Then one of them said to me: 
" What a lamb you are." After that he said: " What 
a devil you are." Then they asked, how many 
children my wife had. I said: "One of about nine 
weeks." Then they asked: "How many did you 
have ? " I said : ' ' Six. " " And there is none of them 
baptized?" said they. "That is true, my lords," 
I replied . Then they asked me concerning the man 
that had baptized me. I told them, that he was 
dead. And who had thus led me astray? I said: 
"My former life;" and that God had revealed it to 
me. They then wrote, that we had despised God's 
Spirit. And they read it all out of a letter, as it 
seemed to me. I said to them: "It seems to me, 
that you know it well." "We do," said they. It 
seemed to me, that they wrote more than I had 
confessed. Then I said, that they should not write 
more than I had confessed. "We do not," said 



they. And they had it read to me again. And I 
was satisfied with it. Then they asked me concern- 
ing my father and mother and sister, and how many 
brothers I had. I said: "Two." And they asked 
me closely concerning their names. I said: "Pieter 
is the younger, and Symon." "Where does he 
live?" said they. Then I told them: "He is of 
your belief." "He is not," said they. I said it was 
true. And I much excused them both, and said, 
that they were not so bad. I then entreated them, 
that they should not touch the innocent. Now they 
said: "Then the woman lied; we must have her 
brought up." I said: "My lords, I did not say that 
I do not have more." They said: "Have you more 
then ? " I said : ' ' One. ' ' Then they interrogated 
me closely whether I did not have more. I replied: 
"No." Then they wanted to know his name. I 
told it to them. Then they asked me, whether he 
was baptized. I told them, that they should ask 
him himself. Then they said: "You do not know 
how to speak before the court; how will you speak 
before God? We shall make you tell it." I said: 
"The body is at your disposal." 

Then they let me go down, and brought up the 
men, one after the other, and they all freely con- 
fessed the faith. And we were put together again; 
then we rejoiced, that we were allowed to be to- 
gether again ; this continued several days. Then 
Anthonis was tortured, but remained valiant. After 
that they fetched me, and asked, whether I would 
name those whom I knew. I said: "No." Then 
they said: "We shall make you tell it; but if you 
ask grace, we shall grant it you, as we did to the 
girl in the Norenburger street. That was Mariken 
Backers, who said like Peter, that she did not know 
the man; this I did not want to do. Master Pou- 
wels was standing there, and they said: "Do you 
know this man?" "I saw him yesterday," said I. 
Then the commissary said: "Take him, Master 
Pouwels." Then I went to the rope. The execu- 
tioner entreated me much; "You are still a young 
man," he said. I then divested myself of my upper 
garments, and the shirt was pulled off by the sleeves, 
and tied around the middle of my body, and I had 
to stand there naked, until the captain and the in- 
spector came; and my hands were tied behind my 
back. 

They then drew me up, about a foot from the 
ground, and in this manner left me suspended. 
I suffered great pain; I had intended not to open 
my mouth, but I cried out thrice, and then kept 
silence. This is only child's play, they said, and 
letting me down again they placed me in a chair, 
and neither asked nor said anything to me. I had 
an iron bolt with two rings on my feet, and they 
tied three cannon balls to the rings. When they 
dwew me up again, a Spaniard with a gold chain 
wanted to strike me in the face, but he could not. 
While thus suspended, I worked hard and drew 
one foot through the ring; then the whole weight 
was on one leg. They would have tied it again, 
but I forced it through . Then they all laughed, and 
I had great* pain. 

Then they placed me in a chair, and I named 
several persons whom I thought they knew, for 



MARTYRS MIRROR. 



847 



they could name others to me. Concerning Claes 
Opreyder I have no certainty ; for one says this, 
and another that. I hope by the grace of the Lord 
to give my life for it; I say, by the grace of the 
Lord. My mind is still unchanged; I pray the Lord 
night and day, to give me strength. Do you also 
heartily pray the Lord for me ; for the effectual 
fervent prayer of the righteous man availeth much. 
James 5 : 16. 

Afterwards I had great conflict from my wife, 
because she frequently sent monks to me; but God 
helped me. After that I was brought above before 
the bishop and the pastor, and they talked much 
with me, that I must believe more than was written 
in the Gospel. "For," said they, "how do you 
know that lam a man?" I said: "How should I 
not know that ? " " Where is it written, ' ' said they, 
"and in what chapter?" And they also asked how 
I knew that she was my wife; and other such soph- 
istries, but little from the Scriptures. 

Then I went back to my castle, in which I had 
to be confined. My mother also visited me once; 
I greatly pitied the woman. I said that God would 
comfort her. Then they said, it was the last day 
of grace. On the same day the bishop made an 
exhortation to the apostates. Then came the su- 
perior of the Franciscans and said: "I run down 
here for your sake, it was the last day of grace, but 
God's grace is always open. After the exhortation 
was over, they took me above, where stood my 
wife, crying bitterly; but I said: "We must not 
forsake God." "You are not to forsake God," said 
the bishop, and she wept much. But turning my 
heart to God, I thought, the suffering after this life 
would be too long. Katelijntgen was also greatly 
tortured, and drawn out and suspended with two 
irons to her legs. Then came the executioner, and 
said that though the woman had been drawn limb 
from limb, she would not have said one word; this 
was a joy for me to hear. Trijntgen, too, was sub- 
jected to many assaults, by comfort and promises, 
and by threats that she should be severely tortured. 
They compared her to a dog, who, they said, was 
better than she. The Lord helped her. But (as a 
warning) she was not prudent in speaking; for, the 
pastor speaking of the Old Testament, she would 
not listen to it, which was speaking foolishly on her 
part; but she wanted to adhere to the New Testa- 
ment. This Gijsbert told me, and he says that he 
is innocent with regard to us, for there were read 
to him at least a hundred [names] from different 
places; and through him I obtained these [writing] 
materials. And, dear brother, see to my poor little 
orphans. I wish all the godfearing the fear of the 
Lord. Written in great fear and distress. I com- 
mend you to the Lord; take good heed to yourself. 

Written by me, your dear brother, from prison, 
the twentieth day of our imprisonment. 

Ydse Gaukes. 



THE SECOND LETTER OF YDSE GAUKES. 

We prisoners in the Lord for the testimony of 
our dear Lord Jesus Christ, of which we are not 



worthy to boast ourselves; grace and peace from 
our dear Lord Jesus Christ be with our very dear 
and chosen, beloved brethren and sisters, through 
the obedience of the Gospel. We wish you, our 
much beloved, the true penitent faith which works 
by love. To this end may the power of the Holy 
Ghost strengthen you. Amen. 

After all proper salutation, be pleased to know, 
our much beloved, that we are still in good health 
according to the flesh, and also according to the 
spirit, and unchanged in mind and faith, and, more- 
over, have a peaceful conscience, and are sure that 
it is the truth, and that no other shall ever be found, 
though there are many subtile spirits, who seek an- 
other way than taught by Christ, and in which he 
went before them. Hence, rejoice with us, our 
much beloved, that our Father has helped us to 
triumph. Truly indeed did he say: "Though a 
mother forsake her child, yet will he not forsake 
us." You must confess with us, that he has done 
this; for which we cannot thank him enough, since 
we well know, that of ourselves we have nothing at 
all but wickedness : as the apostle says : I know that 
in my flesh dwelleth no good thing. Rom. 7:18. 
Further, my much beloved chosen brethren and 
sisters, know that the Lord can still order it well; 
though we are here in the tyrants' hands, yet we 
fare better here than you people think; for the Lord 
still sends us every day a Habakkuk (H. Drag. 34), 
which is my sister, who can still come to us every 
day, and she does not tire of it either; besides, every 
third day we have a kind guard, so that many peo- 
ple can speak with us. Furthermore, dear friends, 
I cannot conceal from you the joy which we have, 
that they have confined us together in the tower, 
each in a small cell about eight feet square and made 
of two thick planks. In this place we are confined; 
but we see and often speak with one another, which 
is a great joy to us, and for which we are also en- 
vied by him who used to be my best friend on earth, 
who said that we were confined too close to one an- 
other, and that we strengthened one another still 
more. Hence the Lord may well say, when an un- 
clean spirit has been cast out, he comes and looks 
at the house; if he finds it empty and swept, he 
takes with himself seven other spirits more wicked 
than himself. „Matt. 12:43. 

Furthermore, my dear friends, be not proud, and 
trust not in yourselves, but commit your cause to 
the Lord. He who was the strongest and of the 
best courage when we were first apprehended, and 
with whom to be together was a joy to us, more- 
over, who remained very valiant in the torture, lies 
now also in the mire; hence trust not in yourselves. 
Further, dear friends, they let us lie here, so that in 
six. weeks no one looked after us, save that the com- 
missary had our sister Trijntgen brought above, 
to ask her concerning one from Ghent whom they 
did not know; they also inquired after other friends 
from Ghent, but did not obtain their wish. Then we 
expected our sentence since we knew nothing else 
but that we should offer up our sacrifice. At the last 
two Franciscans came to me; however they had not 
been sent. They unlocked the doors, and asked 
how it was with me. "As God will," said I. "Yes," 



848 



MARTYRS MIRROR. 



said they, "and as you will too." We talked of 
the Gospel: they asked: "How do you know that 
it is the Gospel ? " I said : "I know this well, for 
Christ has sealed it with his blood. ' ' One of them 
became angry. I said: "Be still, or wait a little; 
you treat us worse than Jews; for the Jews are tol- 
erated for tribute, but us you put to death. " Then 
he became angry again and said : ' ' Your rascality 
puts you to death." "We have done nothing 
amiss," said I. He wanted to go away, and cried 
aloud. "Be meek," I said. "Yes, " said they, " this 
is your word: O Father, forgive them; for they 
know not what they do. ' ' Then he went off. Once 
there came also two Beguines,* who wanted to say 
much to my fellow prisoners. I said: "May one 
also baptize something else than men?" "No," 
said they, ' ' no beasts. ' ' I said : ' ' Why then do you 
baptize bells? That was customary they said; "it is 
an old custom that when there is a bad storm we 
ring the bells; then it passes away." I said: " Yes, 
when the worst is over, you begin to ring, and 
thus you think that it helps." Then they said: "It 
is not good for the people to come to him." 

I can also not hide from you, how unmercifully 
they dealt with our sister: they tied her clothes to- 
gether in the middle, but completely bared the upper 
part of her body. Then said our sister (who is still 
a young girl): "Never yet was such shame in- 
flicted upon me." "You inflict it upon you your- 
self," they said. Further, my dear brethren and 
sisters, who shall see or hear read this our brief let- 
ter, we inform you all thereby, that our mind is still 
valiant and unchanged; that we do not exhort you 
more, is attributable to our little knowledge; for 
which I hope you will excuse us. Know, my be- 
loved friends, that we greatly rejoice with exceeding 
joy, because we received letters from you; for it re- 
freshes our inward man. 

Now, my very chosen dear brethren and sisters, 
we prisoners, beseech you most earnestly, that you 
will now take heed to yourselves, and to your walk; 
for my much beloved brother and sister, when one 
comes to be thus confined, then only he finds, that 
the way is narrow and the gate strait, that leads unto 
life; yea, many shall strive for it, but not enter in, 
because they are not of the right number. There- 
fore, my dear and in God beloved brother and sister, 
examine daily the inmost of your heart when the 
daily fear comes upon you, and do not hide your 
sins, lest you sink under them ; for you cannot con- 
ceal them from the Lord — he has eyes like flames of 
fire. O my chosen, you can deceive no one but 
yourselves. We have an example in David, when 
he sent the man into the battle, and wrote that he 
should be put in the forefront of the hottest battle, 
and where there were valiant men opposed to Israel; 
in order that he might obtain the wife. What did 
Nathan say to the king? There was a man who had 
many sheep, and there was a man that had one 
only sheep; and he that had many sheep took from 
the man that one sheep, and slew it. Then David 
himself judged that he [David] was worthy of death; 
but he went and watered his couch with his tears. 



Nuns of the order of St. Bega. 



2 Sam. 11:14; Ps. 6:6. See, my dear brother and 
sister, let us ever watch and take heed, and if we 
are overtaken by any evil, let us not be too good 
to repent, but with David and Manasseh (2 Chron- 
icles 33: 12) confess our sins, and we shall find 
grace before God. O my dear and chosen brother 
and sister, had this been done in Friesland, and 
every one looked into his own heart, it would never 
have turned out so badly. But when every one is 
proud and says: "Show me my guilt;" thinking, 
I will not yield, what should the people say? yea, I 
will resign my honor and ministry. O friends, had 
they taken heed, and every one examined his own 
heart, and willingly repented, no one would have 
fallen into such great trouble. 

Hence, my beloved, always keep in the obedience 
of the Gospel, and do not suffer yourselves to be 
moved by every wind of doctrine, but abide in that 
before which you have bowed your knees; remem- 
ber that Paul says: Though an angel from heaven 
should come and preach any other gospel, let him 
be accursed. Gal. 1 : 8. And beware of the abomi- 
nable marrying out of the church, which some of 
you would introduce: and behold Israel, how they 
had to forsake the heathen wives. Therefore, my 
dear friends, take diligent heed, as long as it is 
called to-day; and let us always diligently build on 
the temple, with the sword of the Spirit at our side, 
that we may resist the enemies, lest they take our 
glory. For we have received a talent, which the 
Lord shall require again at our hands; and if he 
finds us faithful, he will make us rulers over many 
things. Hence, my chosen, let us ever take earnest 
heed, always diligently to keep the pearl of great 
price which we have found, lest robbers take it from 
us; for if it is taken from us we are ruined. Hence 
keep good watch, and think, dear brethren and sis- 
ters, that if a piece of gold were given you not 
larger than a penny, and it were said to you: "Keep 
this but three or four years, and there shall come a 
dearth, which shall last a year; and keep this piece 
so long, and you shall buy for it enough to keep 
you from want; but if you lose it, you must die of 
hunger; how closely would you guard it — would 
you not every day, when the time drew near that 
you would be in need of it, see whether you had 
not lost it? I think, every hour. See, my chosen, 
you that have received the faith, to you this money 
is given, to keep it as long as you live ; and if you 
keep it unto the end, you shall receive eternal life 
for it. 

Thus, my much beloved, now that you know that 
the day is approaching when you must have it, take 
earnest heed lest you lose it; for if you should lose 
it the last day, it could avail you nothing; though 
one had kept it a hundred years, it could not avail 
him anything; as the prophet says: ', If a man hath 
done good all his life, and walked uprightly, and 
turned himself to unrighteousness, all the good that 
he hath done before shall avail him nothing, See, 
how the Lord requires obedience of us, as the 
prophet Samuel said to Saul: " The Lord delight- 
eth more in obedience, than in sacrifices." 1 Sam- 
uel 15:22. And consider also the man of God, how 
he was punished by the Lord because he had heark- 



MARTYRS MIRROR. 



849 



ened to the false prophet, and not done what the 
Lord had commanded him. i Kings 13:24. Be- 
hold Israel, when they had sinned, they had to turn 
their backs before their enemies: Josh. 7:12. And 
Christ himself says: "Ye are my friends, if ye do 
whatsoever I command you. John 15:14. Yea, he 
that endureth to the end shall be saved (Matthew 
10:22); for it lies neither in the beginning nor in 
the middle. Hence, look diligently before you, lest 
ye be deceived; for Christ has truly said, that many 
false prophets shall rise and cry: "Here is Christ, 
there is Christ." Matt. 24:11, 5. Therefore, my 
chosen, beware, lest you be deceived. They went 
'out from us, says the apostle; but if they had been 
of us, they would no doubt have continued with us. 
1 John 2:19. 

Herewith I will commend you to the Lord, and 
to the rich word of his grace. Know, that our 
brother Claes still suffers great pain in his limbs, on 
account of his age; and our sister Lijntgen has also 
great pain in her shoulders; but Trijntgen and I do 
not ail. Now we prisoners greet you very cordially; 
also all the churches and lovers of the truth in the 
neighborhood; by name, P. J. and your wife; and 
I thank you most heartily for your letter. Greet W. 
in my name, and send it to L. J. in Molqueeren, in 
Friesland, and also, to Jan de P. and to those of 
Amsterdam; I have also written something for him, 
which put with it, and see that this also gets to 
Embden, to my beloved brother and his wife. My 
dear brother, and dear sister, grieve not for us, for 
your mother and sister are of very good cheer; and 
tell Machtelken, rather to beware of Harmen; he 
seeks to bring her into the mire; if he can get out, 
I have heard him say, he will make a good Chris- 
tian of her. We also salute our scattered fellow-be- 
lievers. Now, my affectionately beloved brethren 
and sisters, remember us prisoners in your prayers 
and assemblies, for the earnest prayer of the faithful 
avails much. We expect from day to day to offer 
up our sacrifice. And, dear, friends, do write us. 

Written in great fear and distress, in the prison at 
Deventer, after having been imprisoned nine weeks. 



THE THIRD LETTER OF YDSE GAUKES, WRITTEN 
IN PRISON IN DEVENTER. 

The grace of God our heavenly Father, who cre- 
ated and made heaven and earth ; and the love of 
his beloved Son, our Lord, Redeemer and Savior, 
which is Jesus Christ, by whom he has delivered us 
from eternal enmity and the torment of hell; and 
the power of the Holy Ghost, who works in all his 
elect; this we wish all our known, and also our un- 
known, brethren and sisters, and all lovers of the 
truth, as a most cordial and affectionate salutation. 
Amen . 

Further, my very elect brethren and sisters, fel- 
low-believers of our most holy faith, by the grace 
and mercy of God, branches on the vine of the 
Lord; we prisoners, confined for the testimony of 
the truth, intend to write you yet a little, by which 
you may remember us; if the Lord permits it that 



you may get this little out of the lions' den; for we 
think and trust that our Lord will soon deliver us, 
and that we shall have no time any more to write to 
you. If we did not have my sister, we would fare 
very meagerly and suffer hunger; but now we have 
a sufficiency; may the Lord reward it, and recom- 
pense it a hundredfold to them that show us mercy. 

Now, my dear and much beloved brethren and 
sisters by the obedience of the Gospel, know that ac- 
cording to the flesh we are still tolerably well, and in 
the faith unchanged, and are sure that it is the right 
truth, and that no other will ever be found neither 
now nor in eternity, for we are sure, and find the 
Lord faithful in all his promises; as he says, that he 
will not forsake his own, but keep them as the apple 
of his eye; and that he will not suffer them to be 
tempted above that they are able, but will with the 
temptation also make a way to escape; wherein we 
also firmly trust. Hence, my dear chosen brethren 
and sisters, beseech the Lord heartily for us, that 
he will give us power and strength when the hour 
of suffering is at hand; for our persecutors greatly 
threaten us, that they will torture us in this and that 
manner, and roast us alive with a large fire placed 
at a distance from us. 

Therefore, my dear brethren and sisters in the 
Lord, help to pray the Lord for us, since of our- 
selves we have nothing but all weakness, and are 
compassed about with frail flesh. But we find abun- 
dant comfort when we consider the word of the 
Lord, and his promises to those who strive valiantly 
unto death, and cleave to them; for he that remains 
steadfast shall receive the promises, since he never 
yet has forsaken any that trusted in him, and who 
think of the fight which our captain Christ Jesus 
fought for us, so that they willingly follow him. 
Hence, we joyfully wait for our redemption, though 
they threaten us much, they can do us no more 
than what the Lord permits them; and whatsoever 
the Lord permits them, to that we will resign our- 
selves, for our flesh, with which we have offended 
the Lord so often, has merited it more than a thou- 
sand times. Furthermore, my dear brethren and 
sisters, we expect from day to day to be offered up, 
for we thought we should offer up our sacrifice 
when our fellow prisoners offered up theirs. Now, 
my much beloved brethren and sisters, you that 
have submitted to the obedience of the Gospel, and 
have with Noah entered into the ark, and are with 
Lot gone out of Sodom, and with Moses out of 
Egypt, through the Red Sea, and choose rather to 
suffer affliction with the children of God, than to 
enjoy, with Pharoah, the pleasures of sin for a sea- 
son; therefore now, my dear friends, be valiant with 
righteous Noah, who firmly trusted in the Lord's 
promises, and with patience waited for the day 
promised him by the Lord, namely, an hundred and 
twenty years. See, my dear brethren and sisters, 
who are still in this tabernacle, and have with Noah 
received a promise, that there shall come a day that 
will be upon all flesh ; if you are then found upright 
before the Lord, you shall with Noah be forever 
saved. And obey the Lord with Lot, and firmly 
believe what God commands you, for he wants his 
commandments kept, as we have an example in 



850 



MARTYRS MIRROR. 



Lot's wife, that she was turned into a pillar of salt; 
and further in Israel; when they observed his laws 
and commandments, no one was able to harm or 
hinder them; as we have an example in the children 
of Israel, to whom the promised land was promised; 
but they did not obtain it, because they did not trust 
in the Lord; for of six hundred thousand not more 
than two entered into the promised land; but their 
descendants were led through Jordan by Joshua, 
and the Lord mightily helped them, so that they 
according to the Lord's command went around Jeri- 
cho with the ark of the covenant, and the walls fell. 

See, my dear, beloved brethren and sisters, if we 
trust in the word of the Lord, and keep his com- 
mandments, and always walk according to the 
Lord's rule, and call upon the Lord day and night, 
he will fight for us. Yea, our enemies shall not be 
able to harm us, but they shall be confounded. But 
if the righteous forsake the Lord, they must turn 
their backs before their enemies, as we read in 
Joshua, concerning Achan and others, also of Saul, 
who was the first king of Israel; when the Lord had 
commanded him, to go forth to. fight against the 
Amalekites, and to spare no one, he went, but did 
not keep the Lord's command; hence the Spirit of 
the Lord departed from him, and the Lord set 
David in his stead ; on which account he persecuted 
David. And thus the righteous have ever had to 
suffer from the unrighteous: Jacob, from Esau; Abel, 
from Cain, because his offering was acceptable be- 
fore the Lord, and his brother's not; hence he was 
killed by Cain; and this generation is still in the 
world. 

See, my much beloved and chosen brethren and 
sisters, to whom the truth, which is hid from so 
many thousands is revealed, and who have received 
grace from God; let us show obedience to the Lord, 
as did our father Abraham, who is the father of the 
faithful; and Jephthah, who did not spare his only 
daughter, but willingly offered her up to the Lord. 
Judges 1 1 : 39. Hence, my dear brethren and sisters, 
let us diligently fear the Lord, and observe his com- 
mandments, and he will be gracious unto us. There- 
fore, my very dear and beloved brethren and sisters, 
only be faithful unto the end, and neither be terri- 
fied, nor fear; though this generation has now great 
power to crush and kill the people of God, they can 
do no more than the Lord permits them. Hence let 
us keep good watch for our souls, and always be 
vigilant; for the Lord says himself: Watch and pray; 
for the Lord shall come as a thief in the night. O, 
my dear brethren and sisters, that we might then 
not be found idle or drowsy, but with the five wise 
virgins always have oil in our lamps, and ever be 
ready and watch for the coming of our bridegroom, 
so that with Gideon we may be found worthy; for 
they were not all accepted; only three hundred were 
found worthy. Judges 6:12. Even as also Christ 
himself says, that many are called, but few chosen. 
Matt. 20: 16; 22:14. 

Hence, my dear brethren and sisters in the Lord, 
let us diligently pray to God with a fervent heart, 
that we may be known and reckoned with the little 
flock, and that we may be stones in the Lord's tem- 
ple, and branches on the Lord's vine, and valiantly 



follow our Lord and Bishop even unto the end; and 
it shall be well with us; and walk in all righteous- 
ness and holiness, and always be mindful of the day 
of the Lord, and not depart from the Lord's way; 
and he will have compassion upon us and be gra- 
cious unto us. For he shall separate the sheep from 
the goats, and say to them on his right hand: 
Come, ye blessed, inherit the kingdom prepared for 
you. And to them on his left hand: Depart from 
me, ye cursed, into everlasting fire. Matt. 25:32. 
O how lamentable will it then be with those who 
here have feared men more than the Lord; yea, 
who now say: The Lord is gracious and merciful, 
which is true; but he is also righteous, and wants' 
his commandments kept. Hence, O dear people, 
think of the day of which Peter says: "That one 
day is with the Lord as a thousand years." 2 Peter 
3:8. How lamentably it will then be deplored ! See, 
my dear brethren and sisters, my materials are about 
to give out; hence I must conclude. We prisoners 
will therefore herewith bid you adieu, namely we 
four; our names you well know; let this reach 
Jan de P., our sister Lijntgen's brother. We pris- 
oners cordially salute you with the word of the 
Lord, and are still of good cheer, and trust to offer 
up a willing sacrifice to the Lord; the Lord God 
strengthen us with his Holy Spirit. And, dear 
brothers Bauke, Symon, and Pieter, who are my 
brothers according to the flesh, take care for your 
souls; though you are young yet, do not depend 
on that; you know neither the day nor the hour, 
and enough is revealed to you, that you well know 
that it is the truth. Herewith I will send you my 
last adieu, as I do not think that I will see you any- 
more; but see that we may meet one another again 
with joy. 

Now, my dear brother Bauke and your wife, your 
mother and sister, and I your brother, salute you 
and all acquaintances most cordially; I send you 
our last salutation here, and may the Lord make us 
worthy, that hereafter we may meet one another 
again with joy. Claes greets you very cordially, and 
we also greet much all those that have remembered 
us by writing, and we are much rejoiced in this, 
that you still have such delight in the truth. Here- 
with we bid our dear brethren and fellow-believers 
of our faith our last adieu; may the Lord keep you 
all in righteousness and holiness. 

Written in our dark prison, with bad materials; 
hence receive it in good part. Given the ninety-fifth 
day of our imprisonment, the 14th of June, in the 
year 1571, in Deventer. 



DOUWE EEUWOUTS, A. D. 1 57 1. 

They who seek truly to follow the words and 
commandments of God often have to suffer great 
contempt and persecution from the learned of this 
world, as was well seen at Leeuwaerden, in Fries- 
land in the case of a brother named Deuwe Eeu- 
wouts, who on the 3d of January of the year 1571, 
for the name of Christ, had to leave five little chil- 
dren alone in the house, and suffer himself to be 
imprisoned in a dark dungeon, where he had to re- 



MARTYRS MIRROR. 



851 



main confined with criminals for a long time, which 
he, though longing to be offered up, patiently suf- 
fered. Afterwards he was examined by the bishop 
and others, who greatly tormented him, in order to 
cause him to recant, but all in vain. They asked 
him concerning his faith, which he freely confessed. 
They also greatly praised up to him the Pope's 
trumpery; but he said, he would keep to the com- 
mandments of God, and let go the commandments 
of men. He also proved, that their hours, mass, 
confirmation, anointing, exorcising, and other things, 
were not in accordance with the word of God; and 
he further besought them, that, now that he had 
confessed his faith, they should not torment him any 
more, but cut short his sufferings and troubles; for 
he was ready to give up his life for the truth, know- 
ing that he might then expect the crown of life. 
Finally the bishop condemned him as a heretic, and 
delivered him to the secular judges, that they should 
deal with him according to the king's decree, for 
these so-called Christians, like the Pharisees, can 
put no one to death. But in consequence of the 
bishop's delivering him, Douwe Eeuwouts, after 
long imprisonment, was sentenced to death on the 
12th of October, A. D. 1571, to be drowned the fol- 
lowing night. When he heard this sentence, he 
showed himself valiant as a giant in the faith, not 
terrified by impending death, but greatly longing 
for the new Jerusalem ; and sat in the room with his 
head uncovered, thanking, praising, and praying to 
his heavenly Father, till the hour of his departure 
had come. They then took him, and tied him in a 
bag, when he began to sing: " I poor lamb on the 
heath." Many that were there praised his boldness, 
that he went to death so voluntarily and joyfully. 

Thus he most joyfully departed this temperal sor- 
row, and ended his life in the water, and now rests 
under the altar, and there waits for the eternal joy 
which is promised to all of God's dear children. 



HANS MISEL, A. D. I57I. 

In the year 1571, Hans Misel, a weaver, who was 
yet a young man, at Langensmeer in Swabia, was 
asked by some persons to read and speak from the 
word of the Lord; and as he declared to them the 
way of the truth, he was betrayed, and reported at 
Warthausen. The lady who then resided there, sent 
her clerk thither, who came with servants, surprised 
the brother, drew his sword, and with the hilt of 
the same several times struck the brother on the 
heart or breast, berating him fearfully, and saying, 
he had power to do this and more. He also struck 
him with the blade of the sword, and said he had 
authority to thrust him through with it, and kill 
him. But the brother did not allow himself to be 
intimidated, but with gentie words said to the clerk, 
that he should calm himself, and not carry on so. 
The clerk bound him himself, and they took him 
with them to Barthausen, and kept him that night 
in a house, where they reveled and caroused, and 
made sport of and ignominiously treated the brother, 
the whole night. When day came, they conducted 
him into the castle, and confined him in a tower, 



where many priests came to him, who greatly la- 
bored with and tempted him; but all that came to 
him had to retire from him with shame. The exe- 
cutioner also had* to do his part to try him ; they 
greatly racked and tortured him, but could not 
move him to renounce his belief or to do anything 
that was contrary to the faith. When they had fin- 
ished all their temptations, and he remained stead- 
fast, and would not depart a single step from the 
way of faith and of the divine truth, the lady of the 
castle sent for the priests, and said to them, that she 
was a woman, and knew little how he ought to be 
dealt with; they should advise her as to what ought 
to be done with him. Here the la'dy had hit upon 
the right counselors, even as though one were to 
ask the wolf what ought to be done with the sheep ; 
for they immediately presented to her the imperial 
law and mandate, and thus adjudged him worthy of 
death, according to the way of their fathers, who 
also gave counsel concerning Christ and cried: Away 
with him, he is worthy of death; we have a law, 
and by the same he ought to die. John 19:15,7. 
Thus it happened that he was sentenced to death; 
several in the council however would not give their 
voice; but this was of no avail, the devil, who 
works in the children of unbelief, was master of the 
game. 

Now when he was to be executed in the morning, 
his friends came in the night, and wanted to help 
him out of the tower. They dug until they came 
almost to him, so that he heard them. He warned 
them, that they should not dare do this, since he 
should not come out to them through the hole; 
hence they had to let it go. And as the sentence 
had come, that he was to be executed, they wanted 
to give him something to eat first; but he would not 
eat, and when he heard that his last hour had now 
come, he requested to be left alone in peace, in a 
corner for a little while, which they granted him, 
without knowing why he requested this; however, 
they had him watched, to see what he should do, 
and what he intended. He raised his hands to 
heaven, and offered up an earnest and sincere prayer 
to God, and also praised God, that he had permitted 
him to see this hour, and had counted him worthy 
thereto; and prayed that he would give him power 
and courage for it, that he might die the death of an 
upright and manifest witness of God. He then also 
faithfully thanked God for all the benefits which he 
had ever shown him, and also prayed that God 
would assist him now in this last hour, which was at 
hand, and thus commended himself into the hands 
of the Lord his God. 

The executioner said : ' ' This man is bolder than 
we all." 

When he had finished praying, he came forward 
again to the people with smiling lips, and was will- 
ing to die. The confessor of Warthausen went with 
him when he was taken out, and wanted that he 
should renounce, and have mercy on himself. But 
he said, that they should renounce and turn from 
their whoredom, villiany, and the idolatrous, un- 
godly life, into which they were sunken. 

When the executioner brought him to the place 
where he was to be executed, he said to him, that if 



852 



MARTYRS MIRROR. 



he would recant, he still had authority to let him go. 
But he refused, and would there seal his faith with 
his blood, and so far as he was concerned, he said, 
he might proceed. Thus he was beheaded and then 
burnt, and as they could not burn him quickly 
enough, they cut him into pieces and burned the 
pieces. When the executioner had struck off his 
head, so that the same lay on the ground, his body 
still remained erect, with the hands uplifted, as 
though he were praying, till the executioner pushed 
him over with his foot. It was also said that his 
head and hair could not be burned, but that it was 
found entire and undisfigured in the ashes, and was 
thus buried. This took place on the 13th of Decem- 
ber of said year 157 1 . 

When he was about to be executed, he said, his 
blood should be seen in the sun. And it came to 
pass on the third day after, at noon that the sun 
presented a blood-red appearance, and where it 
shown through the windows, upon tables and other 
things, they seemed as though they were standing 
in the fire, so that the people came together in the 
streets from amazement, as those who saw it and 
are still living can testify. 



JAN BLOCK BURNT FOR THE FAITH, AT NIMEGUEN, 
A. D. 1572. 

About the year 1572, there was burnt at Nime- 
guen, a young man named Jan Block, who had 
wealth, and lived of the same, so that he had not 
learned any profession or trade. He associated with 
a brother named Symon van Maren, a furrier, born 
at Hertogenbosch, with whom he formerly was 
wont to go to the tavern to tipple, but who, after he 
was converted, admonished him to read the New 
Testament, which advice he also followed ; and the 
good Lord so opened his heart, that he understood 
from it what was right, and joined the church of 
God. This done, he could not remain hid, since he 
led a better life than before; so that all his property 
was confiscated, and a price set upon his apprehen- 
sion, that whoever would betray him, should receive 
for it seventy gold reals. Then he fled out of the 
city, and in a village asked a mason for work as a 
tender, in order that he might earn a living, since 
he knew nothing else to do. The mason refused 
him this, saying: "They would come here to appre- 
hend you, and this would bring me into trouble." 
Sometime after he came into town, where he was 
espied by a traitor, who went and reported it to the 
officer and his beadles, who came to seek him. 
The woman of the house had compassion on Jan 
Block, and he went and stood upon the bed behind 
the curtains. The bailiff looked into the chamber, 
but did not search very closely, since he was not a 
bloodthirsty man, and then turned back again, say- 
ing: "He is not there." The traitor said: "He is 
there; I saw him go in." One of the beadles went 
back, and raising the curtains, saw him standing 
there. He was then taken along, as a malefactor. 
While in prison he was often visited, and cared for 
by the godfearing. 



Finally sentence of death was pronounced upon 
him, and he was condemned to be burned at the 
stake as a heretic. 

While this took place, one of the lords in the 
court, who, since Jan Block was of high descent, 
had formerly associated much with him, sought, as 
he pretended, to convert him to the Romish faith 
before his end; to whom this valiant witness of Jesus 
Christ, turning around, answered: "You should 
have converted me when we were formerly together 
in such and such places (which he named to him) 
and each of us had a harlot in his lap." 

Coming upon the scaffold, to be put to death, he 
showed such a joyful countenance, as though he 
had come to a wedding feast or a festival; for he 
went to the stake at which he was to offer up his 
sacrifice, with as much alacrity as though he had 
made a leap. 

Having arrived at the stake, he pointed out to 
the executioner his carelessness, consisting in this, 
that the holes where he was to be fastened were 
not bored at the proper place. 

Shortly after this, after having commended his 
soul into the hands of God, and suffering many 
tortures, he was burned, and an end put to his life. 

All this was so affecting, that several of the 
lords who had sat in judgment over him shed tears 
of compassion for this innocent, but nevertheless 
well-established and steadfast young man ; which 
we have deemed necessary to record from the testi- 
mony of those who according to their statement 
were present on that occasion and witnessed it. 



A LETTER WRITTEN BY JAN BLOCK. 

It is good that a man should both hope and 
quietly wait for the salvation of the Lord. Lamen- 
tations 3:26. 

The grace and peace of God our Father and the 
Lord Jesus Christ. Amen. Blessed be God, the 
heavenly Father of our Lord Jesus Christ, the 
Father of mercies, and the God of all comfort; who 
comforteth us in all our tribulation, that we may 
be able to comfort them which are in any trouble, 
by the comfort wherewith we ourselves are com- 
forted of God. For as the sufferings of Christ 
abound in us, so our consolation also aboundeth 
by Christ. And whether we be afflicted or com- 
forted, it is all for our good and our salvation. This 
salvation, except my bonds, I wish you from the 
depth of my soul, for comfort and salvation in your 
greatest need, when you, dear brother in the Lord, 
will have need of help and comfort, as you, moved 
and impelled through the operation of the Holy 
Spirit, have now at the right time written and sent 
to me, poor prisoner at Nimeguen, for the word of 
our dear Lord; by which you have done me such 
a great and acceptable service, that I shall never 
in my life be able sufficiently to thank God my 
heavenly Father, who appointed you, like Habak- 
kuk, to bring food, by which the pious Daniel was 
fed outwardly according to the flesh, through the 
confidence which he had toward our God. O how 
great is this spiritual food, dear brother, with which 



MARTYRS MIRROR. 



853 






you have fed and comforted my poor, hungry soul, 
which you, according to the opportunity of the past, 
abundantly wrote to me in your letter from the 
holy word of the Lord, for my consolation, and to 
incite me to take undaunted courage; for which I, 
as said above, cannot sufficiently thank you. By 
the help of our dear Lord I hope to do the same; 
through the almighty Lord I still have the will to 
do well from the heart. I hope and trust in God 
our heavenly Father, who shall strengthen me, 
poor, unworthy prisoner for his holy word, to finish 
it to his holy praise, when I shall offer up my sacri- 
fice, as you write to me of many prophets and apos- 
tles, yea, of Christ himself, who, for the sins of us 
all, out of love for us, was led to the slaughter as a 
dumb lamb; how much more ought I, poor miser- 
able sinner, to deliver up my life for his holy name's 
sake, of which I sincerely deem myself unworthy. 
Yet I trust, as above, and as you wrote to me, as 
the prophet Ezekiel speaks by the mouth of the 
Most High, that he will remember sins no more, 
as we, the Lord be thanked, well know on what 
condition the Lord has spoken to us. All that de- 
sire this, and are converted from the heart, God 
will hear. 

And such as lament and moan night and day 
over their great transgression, as I poor, miser- 
able sinner have done, he will hear, and be gracious 
unto them, for he loves to forgive, so that I, as said 
above, gladly surrender myself for the name of my 
Lord, and suffer by his grace very patiently for my 
sins, and deliver up my body, as did the seven chil- 
dren in Maccabees. And the pious Eleazar would 
much rather die honorably, than dissimulate and 
set a bad example to the young brethren. Thus, 
by the grace of God, is also my mind, dear brother 
in the Lord. But, much beloved brother, I have 
such great conflict on account of my former life, 
that I did not gain a living as an honest man. But, 
the Lord be thanked, a little before my imprison- 
ment, I had resolved by the grace of the Lord, to 
support myself in all humility and holiness by the 
labor of my hands ; however, I have not time to 
carry it out. Hence my mind is often troubled, and 
this by the passage of Paul where he says that, 
Though I had faith, so that I could remove moun- 
tains, and gave all my goods to the poor, and gave 
my body to be burned, and had not charity, it were 
all of no avail. And that we are to live so holy and 
unblamable, this causes my heart to shrink, and my 
eyes daily to flow like a river, because I have so 
sinfully spent my precious time ; this the Lord 
knows, for whose word and testimony I, miserable 
sinner am imprisoned ; yet I would not give my 
hope and faith for a thousand worlds. O dear breth- 
ren, how little have I known, much less had, the 
true regeneration and new creature, as I now feel it 
through the grace of God, and should gladly con- 
fess it, if I had the time. Friends, have earnest love 
to one another, and edify one another in all humility 
and earnestness in the exercise of godliness, and 
daily exhort one another to all holiness; also that 
each be the least in his own eyes, and that you do 
not walk so haughtily and with such display, lest 
the poor, blind world, according to her doing, sur- 



pass* us in many things. This view I have now, by 
the grace of God, had for some little time, and if 
I had indeed in the beginning felt it thus, and ac- 
cepted it, as I ought to have done, and as I now, 
alas ! in my last time had resolved, by the grace of 
the Lord, to do, I should certainly not have come 
to such great sorrow, which originated in super- 
ciliousness or secret pride and an easy life. Hence, 
dear brother, and dear ministers of the church of 
God, wherever you are, take diligent care, as faith- 
ful laborers in the vineyard, [and direct into the 
right way] the branches, which shoot up very 
lightly, and grow in the fullness and vanity of their 
mind, who are also alienated from the life of God. 
I only now begin to experience with the under- 
standing, what the new creature is. 

O dear brethren and watchmen over the house 
of the Lord, do not regard the person; for those 
that are young in the understanding of the Chris- 
tian life can be ruined in no way more effectively, 
than by not diligently exhorting them with the 
word of the Lord, to become new creatures, and 
to humility, and to lead a godly life. O how I have 
experienced this within my own self, that so few 
are found at this time who are truly converted and 
renewed, and rightly follow the life and the foot- 
steps in which Christ went before us. O if they felt 
it, as I now in'my last time feel it, they would be 
afraid of speaking or thinking of anything, except 
chiefly of the law of the Lord. O dear friends, now 
only I understand it, and very often think of one 
of our three sisters, who wrote her son Tobias a 
testament, in which she speaks, I think, of improv- 
ing our time, and that we shall deplore nothing 
more, than that we have so little improved our 
time, but often spent it in frivolity. O dear friends, 
I would from the heart, that those that are guilty 
in this matter, or are found slothful, could feel their 
present time as I now feel in my heart my past 
time, and am accused [in my conscience] concern- 
ing it; you would certainly be found, in godly exer- 
cise, to be renewed in the power of the Spirit, into 
a new, spiritual life, which is like the image of him, 
who poured out his holy blood for us poor sinners; 
then we should indeed show forth the mind and 
nature of Christ in words and in works. We should 
then, according to Matt. 5, so let our light shine, 
and be such a salt of the earth, that we should in- 
deed have the greater praise before this adulterous 
generation; yea, we should shine forth with a clear 
light in the church of God. Even as the light of 
the candle is improved by trimming it, so if we 
would in our short time, trim our body in word and 
deed from our carnal body, in words and in works, 
yea, in dress and worldliness, then our lights would 
certainly be found to give forth a clearer light. 
Hence since every one sees, how many there are 
found to be darkness, to the reproach of the Gospel, 
we see here, that so many in this last time, without 
affliction, become alienated from God, and wax cold; 
that, as the Lord says, when the Son of man shall 
come, whether he shall then find faith on the earth. 
O dear friends, though one may guard himself so 



Walk, move more circumspectly.— Irans. 



854 



MARTYRS MIRROR. 



as not to be punished with excommunication, do 
you think that one is then also a new creature be- 
fore God, truly according to his Father's image, 
truly dead unto all sin? O no; I think differently; 
and this through the grace of the Lord. But this 
is my last time, to all appearance, and I also make 
no other calculation, than to surrender my body 
from day to day for the testimony of the word of 
our dear Lord, to suffer a little through his grace, 
and to strive manfully, even unto death, yea, unto 
the death by fire, or whatever my enemies will, as 
the Lord permits them. I have commended myself 
to the Lord of my salvation and strength, and my 
helper in time of need. 

O dear brother and sister in the Lord, I have 
written this letter, my little gift, to you most be- 
loved, with abundant tears, out of love. In short, I 
beseech you, dear brother, and my cordially beloved 
sisters in the Lord, from the depth of my. soul, that 
you will everywhere with one accord, bow your 
knees before God, and lift up holy hands to the 
Lord, and entreat the almighty Father for me poor 
weak servant, that he will give me strength, that I 
may finish it joyfully, to his holy praise, and to 
my salvation, undismayed unto death, as I hope 
and trust, without my knowledge. And it behooves 
you to write, according to ancient, holy custom, 
that the strong pray for the weak, especially in 
peril of death. I pray the almighty Lord according 
to my weak ability for you dear brethren and 
sisters in the Lord, that he will keep you that are 
still in a good state; and those who have erred or 
sinned in anything, that they may truly confess 
their sins before God, with weeping, and be con- 
verted in time. My cordially beloved fellow believ- 
ers and dear brethren and sisters in the Lord, I your 
poor unworthy brother — yet through the grace of 
the Lord I hope to be worthy — would have written 
you concerning what happened to me before the 
fords ; but I cannot put it all here, nor have I much 
to write concerning it ; for, after I had been con- 
fined for a week, they had me brought above ; then 
I confessed my faith ; since that time I have had 
very great conflict, and shall have as long as I 
am in this tabernacle. I hope to write you more. 
Dear brethren, if you should find any words that 
may lack a letter or two, or if the spelling or 
writing be bad, excuse me, for my reason and 
memory have lately left me much, and this through 
great sorrow, to state the reason is not necessary; 
but my mind is firm and of good cheer in the Lord, 
and I am as courageous as a young lion. I cannot 
thank the Lord enough for his great goodness 
which he daily sends me, sometimes by great sor- 
row, and sometimes by great joy, yea, that I at 
times think that I am in heaven ; however, for the 
most part I have tribulation, the Lord be thanked 
for it. Dear brethren and sisters in the Lord, 
heartily pray the Lord for me; by the grace of God 
I shall do likewise, according to my small ability. 

Written by me at the Nimeguen in prison, where 
I unworthy one was confined for the word of our 
dear Lord, which is tried and pure. The almighty 
Lord mightily strengthen my mind by his grace, 
when I shall have to render up my life, who have 



not the strength to finish it to the praise of my 
Lord before wicked men. Adieu, my dear brethren 
and sisters in the Lord. I bid you most beloved 
good night, to wait for you all where I hope to 
get by the grace of the Lord, in the eternal joy. 

Jan Block. 

heyndrick van eckelo, a. d. 1 57 2. 

In the year 1572 there was also imprisoned at 
Ghent in Flanders, for the testimony of Jesus, a 
young man by the name Heyndrick the Shoemaker, 
because he had turned his ear to the voice which 
calls, saying: "Come out of her, my people, that 
ye be not partakers of her sins, and that ye receive 
not of her plagues." Rev. 18:4. Hence he sep- 
arated from Babylon, and united with Christ, in 
consequence of which he was tried with very many 
odious and severe threats by the ministers of Bab- 
ylon or antichrist. But the trial of his faith,' being 
thus purified, was found much more precious than 
of gold which perisheth, though it be tried with fire 
(1 Pet. 1:7); so that he patiently bore all for the 
name of Jesus. And as no tortures could move him 
to apostatize, for he was founded upon the rock, he 
was therefore put to death with the sword at said 
place, in the Friday market, and thus died stead- 
fastly, and, through grace, obtained the crown of 
eternal glory, and now rests under the altar, Christ 
Jesus. 

This hero and warior of Jesus Christ composed in 
his bonds the beautiful hymn which is found in the 
Tafereel hymn-book, and commences thus: 

' ' Since nature this doth teach me. ' ' 



A YOUNG MAN FROM NIMEGUEN BURNT AT 
HERTOGENBOSCH, A. D. 1 572. 

After the offering up of the aforementioned friend 
of God, Jan Block, a young man who maintained 
the truth of the slain martyr, and made the same 
confession, traveled from Nimeguen to Hertogen- 
bosch, but being spied out, was apprehended by the 
Bailiff there, and taken to the place where it was 
customary to imprison those that had forfeited their 
heads, and securely confined there. 

Not long after, the mint master of the city 
of Nimeguen, having heard of it, came to Herto- 
genbosch, in order, if possible, to rescue and ran- 
som him from death, who was one of his faithful 
servants . 

To this end he paid down to the Bailiff there a 
thousand florins, thinking thereby to have made 
satisfaction and achieved his purpose : but when the 
Bailiff had received this sum, he would not grant it, 
declaring that the prisoner had to die nevertheless, . 
according to the imperial decree. 

The result was, that shortly after his trial was 
concluded, his death sentence was announced to 
him, namely, that he was to be executed with fire, 
or burned in the market place; which was carried 
into execution in said city, to the heartfelt sorrow 
of many spectators. 



MARTYRS MIRROR. 



855 



JAN WOUTERSS VAN KUYCK AND ADRIAENKEN 

JANS OF MOLENAERSGRAEF, BOTH BURNT 

FOR THE TESTIMONY OF JESUS CHRIST, 

AT DORTRECHT, A. D. 1572. 

In the year of our Lord 1572, the lords of justice 
at Dortrecht in Holland, laid their hands on two 
very meek and dear friends of God, who followed 
their Savior, the slain Lamb of the cross, Jesus 
Christ, and were not of the least of the members 
of the church of the Lord scattered abroad in all 
countries, in showing forth, as lights in this world, 
their eminent virtues among this evil and perverse 
generation. They were both taken out of the fold 
like lambs for the slaughter, the circumstances 
being as follows : 

First, Adriaenken Jans' daughter was suddenly 
apprehended. She resided at Molenaersgraef, in the 
Papendrecht district ; which was under the juris- 
diction of the city of Dortrecht, and because she 
was said to be a heretic, she was seized and impris- 
oned in the Vuylpoort. 

After that the plan was formed to capture Jan 
Wouterss van Kuyck, who resided in the city, but 
frequently changed his abode, so as not to. be so 
easily recognized. To this end, the Bailiff, having 
learned where he resided (namely, in the street lead- 
ing to the Rietdijck, near the New Gate, in a room 
which was reached from the street by a flight of 
stairs), came with his beadles and unepectedly, and 
without asking anything, ascended the stairs, where 
Jan Wouterss met him just as he opened the door. 
The Bailiff said, since he did not know him: "Does 
Jan van Kuyck reside here?" to which this good, 
upright and very sincere man, not willing to speak 
contrary to the truth, answered yes, adding that it 
was he himself. 

These words he spoke very loudly, in order that 
his dear wife, who was back in the room, should 
hear it and flee, which she did: his only daugh- 
ter, however, a child of only about seven years, 
remained in the room and saw her father appre- 
hended, to which no attention was paid. The min- 
isters of justice immediately laid their hands upon 
this friend of God, and forcibly bound him, where- 
upon he said: " O my lords, how you bind me, as 
though I were a wicked man; however, you bind 
not me, but yourselves." Then a great lamentation 
arose among them; however, they proceeded, and 
led him, as a defenseless lamb that is overcome by 
wolves, from the Rietdijck to the Vuylpoort, about 
half an hour's walk through the city, where they 
put him into another cell than the one in which 
Adriaenken Jans was confined, though within the 
same walls and under the same roof of. said prison. 

In the meantime both had to suffer much tempta- 
tion, according to the body as well as in regard to 
the soul; several times they were severely tortured, 
stripped and scourged, so that almost the entire 
city spoke about their sufferings and misery, as Jan 
Wouterss subsequently also indicated in one of his 
letters. 

The papist clergy also assailed them much ac- 
cording to the soul, in order to deprive them, by 



many wiles and snares, of the treasure of a true faith; 
but they were not able to accomplish anything with 
either of them; hence they [the two martyrs], were 
finally sentenced to death in open court, to be exe- 
cuted with fire, on the water front of the city, near 
a certain lime kiln, where now the new fortification 
is, between the mill that stands upon the bastion, 
and the rampart; however, . with the condition, that 
Adriaenken Jans should not really die by fire, but 
should prior to her burning be strangled at the stake, 
which lesser penalty of death we do not find to have 
been executed on Jan Wouterss. 

In the meantime both prepared themselves for 
death with great desire and inward joy, unable suffi- 
ciently to praise God that they had been counted 
worthy to deliver up their bodies as a sacrifice for 
his holy name's sake. 

When the hour of their departure had come, both 
were tied together; however, they fell upon their 
knees, and quietly offered up, before they were led 
forth, an earnest prayer to God the Lord, that he 
would strengthen them in their impending suffering, 
to persevere unto the end. 

Thereupon their mouths (for fear that they should 
speak something to the people), were gagged with a 
piece of wood, or some other instrument made for 
this purpose, and they were thus led from the prison 
which presented a pitiful sight. Jan Wouterss, how- 
ever, pulled out the piece of wood, or instrument, 
with one hand, which it appears was not bound, 
and cried with a loud voice: "O Lord, strengthen 
thy feeble servant: and thy poor hand -maiden. It is 
for thy name's sake that we have come to this for 
which we have willingly prepared ourselves." 

When he had said this, one of his fellow-believers, 
whose heart, as it seems, had been set aflame hereby 
mightily pressed his way through the people, and 
coming before him, said: "Strive valiantly, dear 
brother, you will suffer no more hereafter." 

Thereupon Jan Wouterss instantly pulled open 
his jacket and showed him his breast bloody from 
the scourging inflicted upon him in prison and said: 
" I already bear in my body the marks of the Lord 
Jesus;" and he lifted up his eyes to heaven, looking 
longingly as it were to the heavenly resting place. 

In the meanwhile, before all this was properly 
noticed, because of the surging crowd, said person 
went out of sight and disappeared among the peo- 
ple; whereupon some of the servants of justice mur- 
mured and sternly asked, where this man was. This 
occurred near the swine- market, close by the New 
Haven. 

They went on and soon arrived at the place of ex- 
ecution, where two stakes stood erected near, and 
around which an innumerable multitude was gath- 
ered. 

Having arrived there, they ascended the height, 
or erected scaffold, where they on their knees again 
quietly prayed to God, though Jan Wouterss only 
was able to speak, since the mouth of Adriaenken 
Jans was well gagged with the previously mentioned 
piece of wood, or instrument. 

When they had risen, preparations were first 
made to strangle Adriaenken Jans, whereupon she 
placed herself at the stake, 



856 



MARTYRS MIRROR. 



Then Jan Wouterss said: "This is the day of 
salvation. " But the under bailiff, hearing this, 
sternly cried : "Be silent. ' ' Thereupon Jan Wou- 
terss said: "Why should I keep silent; I certainly 
speak nothing that is evil. ' ' 

In the meantime Adriaenken Jans was strangled, 
who, according to the testimony of those who wit- 
nessed it, previous to her burning, remained stand- 
ing at the stake a little while, dressed in a red petti- 
coat. 

The servants of justice then turned to Jan Wou- 
terss, who cheerfully, yea, with a smiling counte- 
nance, placed himself at the other stake, which stood 
close by, where he while being fastened to it, noticed 
that some of his fellow-believers stood among the 
people, to see his end; to whom, without naming 
ony one, he cried aloud : ' 'Adieu and farewell, my 
dear brethren and sisters, I will herewith commend 
you to the Lord, to the Lord who shed his blood 
for us." With this he made haste and prepared 
himself for death, commending his soul to God in 
these words: "O God, who art my strength, I 
commend my spirit into thy hands." 

Then fire was set to the wood piled around him, 
and this friend of God was burned, alive, as it ap- 
pears, with his dead sister, to the great sorrow of 
many that stood around and were filled with com- 
miseration at the sight of it. 

This was the end of these two dear favorites of 
the Lord, of whom no one spake any evil (touching 
their life), but whom every one praised on account 
of their virtuous walk. 



FURTHER OBSERVATION CONCERNING THE DEATH 
OF JAN WOUTERSS VAN KUYCK AND ADRIAEN- 
KEN JANS OF MOLENAERSGRAEF. 

When said two persons were led forth to death, 
the hall bell was rung (as was generally done at ex- 
ecutions that took place in the name of the city), in 
consequence of which a great concourse of the com- 
mon people gathered to the place of execution. 

The gates of the city were closed, or at least 
guarded, that no one could get out or in, except 
with the consent of those who kept watch there, and 
their names were written down after they had stated 
whence they came, and whither they were bound. 

When they had arrived at the place of execution, 
which was on the northwest side of the city, close 
by the water's edge, and had ascended the height, 
or scaffold, some among the bystanders called to 
these two valiant persons with a good intention, and 
comforted them, because of their courage, in their 
impending death. Jan Wouterss turned to them 
and exhorted them to amend their life, and to ac- 
cept the true faith, declaring that they both were of 
good cheer and longed for this holy sacrifice. 

Thereupon he was harshly reproved by the under 
bailiff, which displeased many, notwithstanding they 
had not attained to the true enlightenment. 

Both of them were then stripped of their upper 
garments and also of their shoes, which were thrown 
among the common people, but picked up and 



taken away by a certain brother named Dirck 
Wouterss. 

Forthwith Adriaenken Jans was first placed at 
the stake, and strangled without delay, seeing 
which and recognizing her, a certain sister of the 
church, whose name is well known, and who had 
come in the market-boat from Rotterdam, fainted 
away, and was therefore not able to witness the sub- 
sequent death of Jan Wouterss. 

This took place as already stated. In the meantime 
the hall bell was still rung, until about the time that 
the (so-called) justice was finished. 

Note. — We went to no little trouble to obtain at 
the archives of this city of Dortrecht, the old rec- 
ords of their examinations and death sentences, but 
were not able to procure them, as they are no 
longer extant; they were also, as it appears, never 
put on record in the ordinary's book of criminal 
sentences, which we searched for this purpose. It is 
our opinion that these sentences were simply put on 
loose sheets of paper and thus read in court and 
then destroyed, so that no remembrance of it should 
remain, as it seemed that the city should soon 
change her government and religion, as actually 
took place about three months afterwards, through 
the arrival of William I., Prince of Orange. 

Nevertheless, we are not without other legal testi- 
mony in regard to this matter. 

Johan van Beverwijck, first physician and judge 
of the city of Dortrecht, writes concerning it, in the 
history attached to his description of Dortrecht, in 
the Dort edition, p. 348, for the year 1572, as fol- 
lows: 

"In the city proper there was imprisoned, ac- 
cused as a heretic, a man of blameless life and con- 
versation, as I learned from those with whom he re- 
sided, by the name of Jan van Kuyck Wouterss, a 
skillful writer upon glass and painter. 

"The authorities; seeing the disposition of the 
people, were not in haste with his trial; yea, the 
Bailiff, Jan van Drenckwaert Boudewijnss, who was 
still young and beardless, had himself painted by 
him, in the attitude of Solomon, where he pronoun- 
ces his first sentence. 

"But the monks did nothing but vehemently 
preach against this slackness, and hesitated not to 
proclaim from the pulpit, that the Bailiff had appre- 
hended him merely to have himself painted by him . 

"Hence, this poor man, after many tortures, 
inflicted upon him in order to extort from him the 
names of his master and comrades; was burned on 
the 28th of March, A. D. 1572, on the New Fortifi- 
cation, together with Adriaenken Jans, a woman 
from Molenaersgraef." Thus far, Johan van Bever- 
wijck. 

Hence the account of the death of these persons is 
certain and reliable, nor is it doubted by any one 
that we have ever heard here in this city; the well-' 
disposed will therefore be satisfied therewith. 



For our light affliction, which is but for a mo- 
ment, worketh for us a far more exceeding and eter- 
nal weight of glory. 2 Cor. 4: 17. 



MARTYRS MIRROR. 



857 



TOUCHING THE PERSONS THAT WERE THEN IN 
THE COURT OF JUSTICE, AND CONSEQUENTLY, 
SAT IN JUDGMENT IN REGARD TO THIS SEN- 
TENCE; THEY WERE THE FOLLOWING: 

Jan van Drenckwaert Boudewijnss, aged between 
twenty-nine and thirty years, being then Bailiff of 
Dortrecht. 

Arent van der Mijle Sir Corneliss, burgomaster of 
the community, who had gone out of office about 
the close of the year 1570, but had now, the 6th of 
March, been re-elected. 

Together with (according to the law of said city) 
nine judges: Cornells Sir Hendricks; Adriaen van 
Mosyenbroeck Sir Govertss; Adriaen Koninck 
Dirckss; Arent Hendricks; Gijsbrecht Janss, treas- 
urer; Michiel van Beveren Sir Pieterss; Mr. Jan 
van Muylwijck Sir Franss; Pieter Kool Sir Huy- 
genss; Damas Sir Wouterss, surrogated by Jan 
Adriaenss. 

These we have extracted from the register of the 
lords of justice of the city of Dortrecht, who reigned 
in the year 1572, according to the account of the 
aforesaid Johan van Beverwijck, in the book referred 
to, where he treats of the government of the city, 
for the year 1572. 

But whether they all together concurred in this 
sentence, or only some of them, by a majority of 
votes among them, is not expressed, nor do we con- 
sider it of much importance to know, since it is suffi- 
cient for our improvement and edification to have 
learned the unwavering faith and steadfast death of 
the aforesaid martyrs, who died under their reign. 

Concerning the death of these friends two hymns 
were composed at that time, in the first of which the 
following words among others were sung, touching 
the cause and time of their imprisonment: 

Terstond daer na zijn Brieven gekomen, 
Te Dordrecht aen den nieuwen Sellout, 
Die seer jonk is vanjaren, etc. 
Right after, letters came: 
To the new Bailiff at Dordrecht, 
Who is very young of years, etc. 

In the other this is sung concerning their death: 

Adriaenken Jans is eerst omgebrocht, 

't Welck Schout Jan Drenkwaert heeft versocht. 
First Adriaenken Jans was put to death 
Who requested the bailiff Jan Drenkwaert. 

And afterwards: 
Jan Wouterss sprak, met goed bescheyd, 
Dit is den dag der saligheyd. 

Swygt, sprak den Onderschout. 
Waeront soude ik (seyde hy) Hspreeken laten, 

Myn woorden zijn niet quaed, noch stout. 
Adriaenken look haer oogen voorwaer, 
Om haren Bruydegom te behagen klaer; 

Die rust nu in den Heer, 
En is de pyn van den brand ontgaen, 

Alleen door sijn genade meer. 
Jan Woutersz heeft hem aen den pael gerecht, 
Doen lachre hy [van vreugd'~\ als een vroom knecht, 

En beval soo God 



Synen geest in Syne handen,* 

Die was sijn Toevlucht, Borgt, en Slot. 
Oorlof heeft hy geroepen aldaer, 
Aen Broeders en Susters in' t openbaer, 

Met woorden soet, 
Uwil ik den Heer bevelen, 

Die voor ons heeft gestort sijn bloed. 
Dees twee schaepkens zijn door, voort tempeest, 
Wat heejt al [haer] lijden nu geweest? 

Sy hebben de Kroon 
Der Martelaren verworven, 

Die hebben sy nu voor haer loon. 

Jan Wouterss clearly spake: 

This is the day of salvation. 

Be silent, said the underbailiff. 

Why should I, he said, forbear to speak? 

My words are neither bad nor bold. 

Adriaenken too looked forward, 

To please her Bridegroom. 

She rests now in the Lord, 

And has passed the fire's pain, 

Through his bountiful grace alone. 

Jan Wouterss placed himself at the stake, 

Then laughed for joy, as a pious servant, 

And thus commended his spirit 

Into the hands of the Lord, 

Who was his Refuge, Fortress and Castle. 

Farewell, he sweetly called 

To the brethren and sisters openly: 

I will commend you to the Lord, 

Who shed for us his blood. 

These two lambs have now passed through, 

Away tempest ! 

What were now all their sufferings? 

They obtained the martyr's crown, 

Which now they hold as their reward. 
In the same hymn is also mentioned, how their 
mouths were gagged, how they prayed to God, 
how they prepared themselves for death at the place 
of execution, etc.; but we deem the foregoing suffi- 
cient for a memorial of their sacrifice. 

Note. — As there have come into our hands all 
the letters, testaments and confessions, twelve in 
number, of Jan Wouterss van Kuyck, as also a let- 
ter of Adriaenken Jans of Molenaersgraef, with the 
answer of her husband, J. A. of Dort, all of which 
we have, upon perusing them, found to be full of 
sound and edifying teachings we have deemed it 
well to add the same here for edification and per- 
petual remembrance, so that every one may see the 
active and living faith upon which the aforemen- 
tioned friends laid down their lives. 



THE FIRST LETTER FROM JAN WOUTERSS, TO HIS 

BROTHER-IN-LAW AND HIS SISTER, WHICH 

TREATS OF HIS EXAMINATION AND 

TORTURE. 

The abundant grace of God, the love of Christ, 
and the co-operation of the Holy Ghost, be con- 
stantly multiplied with you beloved, my dear broth- 



In's heeren Handen, seyt den Scktijber, 



858 



MARTYRS MIRROR. 



er-in-law and brother in the Lord, and your much 
beloved wife our dear sister, with all pious saints, 
who are zealous for righteousness, so that through 
this zeal and desire the name of God may be mag- 
nified; for they that are such are a light in the 
world, and a joy and pattern to their neighbor, for 
they constandy seek to please their neighbor in that 
which is good unto edification, that they may with 
all the godfearing be found diligent followers of 
Christ. If we do thus, I have hope in the Lord, 
that we shall all get where Christ our Lord is, who 
strengthens us, and helps us to triumph, as may be 
read hereafter. Amen. 

After this cordial salutation out of a pure heart, I 
unworthy one, and least member in Christ, cannot 
forbear to write you briefly, for a remembrance to 
you all, and for your comfort and encouragement; 
for I cannot keep this unspeakable joy of the Holy 
Ghost to myself alone, but must impart something 
to your love. But how can joy be a remarkable 
thing, if one has not experienced anxiety; but I un- 
worthy one have tasted this, the Lord be glorified 
therein. Amen. 

First, when I was apprehended for the obedience 
of Christ, I was interrogated concerning my faith, 
which I plainly confessed ; but afterwards they asked 
for certain names, namely, for my wife, my mother, 
my master, and who baptized, and married me, and 
for other things. Thereupon I replied, that I had 
resolved in my heart not to name any one, for I in- 
tended to answer for myself, and would not be a 
traitor. The Bailiff threatened that he should make 
me tell, etc. 

Having been confined there all the time during 
the cold winter, I was brought, the Saturday after 
St. Peter's day, up to the torture loft, where the in- 
struments stood in readiness. The Bailiff asked me 
first of all concerning my master, and then regard- 
ing others, and said, that I should also have to tell 
him what he should ask me. They entreated me; 
they threatened me; and said: "Though we know 
nearly all, and your master is possibly gone already, 
we will nevertheless hear it from your lips; hence 
do not suffer your limbs to be broken, but tell it 
voluntarily; else we shall deliver you to the exe- 
cutioner, and then you will have to do it. When 
they could obtain nothing from me, the upper part 
of my body was stripped, in the bitter cold, my 
hands were tied behind my back and made fast to 
the loft, and also my feet were bound, and I was thus, 
with my eyes blindfolded, drawn up by my hands, 
after I had been entreated to have a regard to my 
fine trade. And he said, that I should spare my 
members, my members which God had given me, 
for I had no power over one hair of my head. 

As I kept silent, . I was scourged with rods, and 
the stripes fell mostly on my abdomen. Having \ 
been thus treated, I was let down and again asked; ! 
but the Lord be praised, they obtained nothing 
from me, though I had drank that bitter cup. I 
was then drawn up again, and scourged as before. 
O flesh, you must suffer now, I thought. While I 
was thus suspended in agony, a halberdier ran from 
the loft and said : "I would rather be dead than 



that man ; ' ' because he only stood there and be- 
held it. 

When I did not reply in regard to anything, the 
executioner said : ' ' What, will you not answer my 
lords? Reply to my lords; or have you a dumb 
devil in you ? ' ' 

They asked me whether I would advise with my- 
self until Monday, and then tell them the truth (as 
they call it), in regard to all. I kept silent and 
thought, why should I advise with myself; I do not 
want to tell you anyway. I prayed within myself, 
that the Lord should not suffer me to be tempted 
above that I was able. I also openly called upon 
the Lord, and prayed that he would forgive them. 
The jailer once thought that I was beside myself; 
but I know nothing about that. The executioner 
imagined he would make me tell; he had had [he 
said] so many of our people under his hands, who 
eventually had to tell everything; but the faithful 
Helper in distress kept my lips. They then released 
me, and themselves gave me a respite that I should 
advise with myself until Monday; but if I should 
then not do it, I should be dealt with in an extraor- 
dinary manner; and they threatened me much, so 
that it was dreadful to hear. They said this was yet 
of the least, that it was only child's play compared 
to other, future tortures. But when I looked at my- 
self, and beheld my body which was bloody from the 
scourging; for that was certainly one of the severest 
pains, I thought to myself: Is this only child's play? 
The jailer went away, and said to his wife: "They 
will torture the man to death." In short, I was so 
tortured that they had to dress and undress me. 
All this the vile flesh had to bear, which has so 
often grieved me, and would constantly walk in the 
crooked path, to gratify its lusts; it had deserved 
yet more. This having taken place in the after- 
noon, I was not well able to sleep in the night, but 
counted the striking of the clock all night, and 
during the night I moaned most lamentably. But 
afterwards I received a great, peaceful joy and glad- 
ness of the Holy Ghost, so great that I cannot ade- 
quately describe it; because the Lord had so faith- 
fully kept my lips, and not suffered me to be con- 
founded in my confidence, which I poor, simple 
servant had already before I was apprehended; but 
herein the Lord proved me unworthy servant, 
praised be his name for evermore. 

Now when my sufferings became noised through 
the city, there were worldly people who rejoiced 
that I had kept my lips sealed: and if such people 
can rejoice, how much more shall the godfearing re- 
joice, and praise God. 

Further, the appointed day drawing nigh, I ear- 
nestly prepared myself for it, and made supplica- 
tion to my God, that he would not chasten me un- 
worthy servant according to my sins, according to 
his justice, but according to his fatherly mercy, that 
he would keep my lips, and alleviate the pain, as he 
had done the first time. 

When the hour approached, my flesh feared, and 
my soul was afraid, for it had tried it; but I com- 
forted myself as much as I could, thinking: "You 
will not suffer hereafter, where it will last forever; 
and this is but a little time." When I came upon 



MARTYRS MIRROR. 



859 



the torture loft, on Tuesday (it was delayed a day), 
I was asked, to what conclusion I had come. I said, 
that my conscience would not allow it; I could not 
do what they requested. 

They said: "You can; we take that upon our- 
selves." I said : ' ' Every one must stand for himself. " 
They said: "How can your master or your wife 
get into trouble; for they are gone already; what 
harm can it do the place where you were baptized?" 
"I think," said the Bailiff, "that it took place at 
your master's; but I do not know it for certain; and 
he that baptized, and he that married you, has left 
the king's country, for it was so long ago." The 
secretary's servant also said to me: "Why will you 
conceal it? the pains are too great, and in the end 
you will do it after all, even as those of Breda. ' ' 

They concluded, that they would send me a 
learned man, who should prove to, or instruct, me 
with the Scriptures, that I could do it. 

When they were assembled together in another 
place, the Bailiff asked, in what I was troubled. 
Thereupon the prior said: "You can well do it, and 
name your neighbor, for if you are the true people, 
they will then with you receive the crown of martyr- 
dom; but since you are not, then also hate the 
wicked, even as God hates them. ' ' 

abominable expositor! whose exposition tends 
only to destruction. O Lord God. convert their 
hearts, who thirst so greatly after innocent blood. 
As we could not agree, we separated. 

The following day (which was Wednesday) I was 
brought forth again, and asked as before. I said, 
that 1 could not do it; my conscience did not allow 
it; if I did it, 1 think my heart would never be at 
rest ; hence I would rather die with a peaceful heart, 
than live with a troubled conscience. The Script- 
ures teach us: Do to men as you would have them 
do unto you; love your wife; love your neighbor 
as yourself. Matt. 7:12522:39. 

The Bailiff said: "You love your neighbor more 
than yourself. I rejoined, that one ought to lay 
down his life for his brother. 1 John 3: 16. When 
with many words, entreaties and threats they could 
get nothing out of me, the executioner again seized 
me, and I again humbly entreated my God, as be- 
fore in the first conflict. 

1 was then stripped, and my hands tied behind 
my back; and I was much entreated, that I should 
do it. Thus I was drawn up, but not fastened below; 
I expected to be laid upon the rack. 

When I had been drawn up, and could not an- 
swer according to their will (for the seed of God 
remained in me), he scourged me upon my lacer- 
ated skin, which caused me great pain. And he 
said:. "How does this suit you? thus I will tear 
open your old wounds;" and he threatened me in 
an extraordinary manner. He then let me down 
again,.' and placed me before the lords, upon the 
rack, sitting with my eyes blindfolded, as an Ecce 
Homo* And he asked, whether I would not yet 
tell it to my lords. I replied, that I could not do it; 
hence he drew me up again, which caused me great 
pain; and when he shook me, and jerked the rope, 

»' Behold the man I John 19 : 5. 



the pain was increased. When they could obtain 
nothing from me, they let me down, and gave 
me time for consideration till the next day. But 
while I was suspended, the Bailiff said: "Your face 
is as sweet as that of an angel, but your heart is 
harder than Pharaoh's heart." I said: "This is 
not so; and the Lord will make it manifest here- 
after; I have in my simplicity sought my salvation." 

And when the executioner began to dress me, 
I said to him: "O friend, how you have treated 
me; you have not for a long time thus treated a 
rogue, who felt it so long afterwards as I." Then 
he answered, saying: "They confess, but you will 
not confess; and the weather is cold, and it cannot 
come so quickly." 

When the Bailiff heard this, he said tome: "You 
are worse than a rogue; for these have sinned, but 
you have apostatized from God, and denied him; 
hence he forsakes you in your distress." I said: 
"If this is true, I am a poor man; but I have a 
better hope." "Yea," said he, "you are a strayed 
sheep; the wolves have taken you away, and de- 
voured you," etc. He also told me, that we people 
did not get baptized until we were first tried be- 
tween two naked women. I said, that no such thing 
obtained with us. They also talked to me about 
David Joriss. I disavowed him and all his adher- 
ents. The executioner said that we held the belief, 
that infants that died in their mothers' womb cannot 
be saved. I denied it. Another said, we had to give 
a pound Flemish when we were baptized, whether 
we had it or not. I think the Bailiff said this, for 
besides he said that in the church only three stivers 
or thereabouts are given, when one has a child bap- 
tized. I denied that too. O offense, offense ! what 
have you done already, whereby the innocent have 
had to suffer? for the wicked soon take cause, 
though they should hear false testimony, even as 
was the case with regard to our Lord himself, and 
Stephen. In short, the number of the infamous 
things said was exceedingly great, and, I suppose 
that to some the infamous speeches and their threats, 
are almost as grievous as the tortures. Hence pa- 
tience is especially needful, in order to overcome 
in this conflict. Christ may therefore well say: 
"Learn of me, for I am meek and lowly in heart; 
and ye shall find rest unto your souls. Matt. 1 1 : 29. 
That this is a true doctrine, I indeed now experi- 
ence. He, the Lord himself from heaven, who was 
mightier than all men, suffered shame, reproach 
and contempt, and thus took possession of his own 
kingdom (Luke 24 : 26) ; how then should we not 
bear it, who are but for a little time subjugated by 
our enemies. 

Hence I unworthy servant beseech all the god- 
fearing, that you forget not, constantly to learn of 
Christ, for he is meek and lowly in heart; and also 
possess your souls in patience, and you shall find 
rest, for patience is our strength. To be patient, 
and thus wait for the help of the Lord, is a good 
thing; for in Proverbs it is written, that a patient 
man is better or greater than a strong man. Lamen- 
tations 3: 26; Prov. 16:32. Take for an example, 
Abraham, Jacob, Moses, the three youths, Daniel, 



860 



MARTYRS MIRROR. 



the seven brothers and their mother, Job, the 
prophets, and the end of our Lord. 

Thus, my most beloved, trust God, and believe 
in him, he will help you, since he has promised it. 
But if you do not trust him, consider whether you 
also believe, that God is almighty and true, even 
as you believe, that by his word he created heaven 
and earth, and the sea and all that in them is. 
David testifies, and rejoices in it that he is a God 
who is ready to help. He further says, that he is 
a buckler to all those who trust in him. Yea, his 
angels encamp round about us, to keep us. But if 
we do not trust him, how then shall he help us? 

When I again expected the hour of my tempta- 
tion, I, unworthy servant, besought the Lord my 
refuge, that he would also keep me the third time, 
as he, through his grace, had done twice; so that 
I should not be confounded, and that they should 
not deprive me of my boast (that is, the good pur- 
pose of my heart in the beginning), so that I might 
keep the faith in a pure conscience. Then I hope 
to praise, glorify and magnify thy holy name, to 
the joy of the pious saints, and to the babes, as a 
comfort and a sweet savor of life, that, smelling it, 
they may thereby be refreshed and strengthened, 
to become the bolder in the truth, which is the 
strongest of all, and will always conquer (i Esdras 
4 : 38) ; and not regard what men, who must perish 
like grass, may do to us, since it is manifestly found, 
that the Lord's hands are not shortened, but that 
he always assists the pious, as David testifies. For, 
dear Lord, if I did not continue valiant, what a 
great sorrow would it be for the young babes, and 
to what great blasphemy it would give rise. I be- 
seech thee, O heavenly Father, have compassion 
on me, poor sinful man, and remove from me the 
rest of the cup, if it is possible ; and if it is not 
possible, thy will alone be done. Lord, help me to 
triumph, for thou knowest how the stripes of men 
taste. I commit myself into thy hands; though they 
exceedingly threaten me, they have not power to 
harm one hair of our head, thou must first permit 
them ; but thy holy will be done to my salvation. 
O Lord, lay not this sin to their charge. Acts 7:60. 
Now when I had thus prepared myself, I heard 
that they were torturing our beloved sister, my fel- 
low-prisoner. It seemed to me, that she was also 
drawn up, and let down again. When she would 
not confess, she was drawn up again, and was then 
also made fast below by her feet. When she had 
suffered the anguish for a while, she was let down 
again, and carried away. Then thought I: Now 
comes my turn ; now they will come and take me 
poor lamb out of the pen, to the slaughter. While 
thus waiting, I much consoled myself, thinking, how 
soon a man is unmade; for it seems to me that she 
scarcely suffered the torture half an hour. 

When I had thus with Abraham delivered up 
my only son, that is', my flesh, the Lord suddenly 
interposed and turned my tribulation into great joy. 
In the first place by this, that the Lord had also 
kept the lips of that weak lamb; and in the second 
place, that it seems that they are satisfied with 
the sufferings which I have undergone before my 
sacrifice. 



I have written this, not to cast you down, but for 
the reason that you saints of God should rejoice 
with me in the Holy Ghost, and help me thank the 
Lord, that he has so faithfully helped me; and that 
you ,may know how wonderfully God works in his 
elect; as also a pious witness of Christ, Karstiaen L. , 
has testified in his letter, and Joris the dyer, who 
was a witness of the truth with me here; and would 
not name those that were dead, for he said in him- 
self: "If the devil comes upon the first step, he also 
comes higher." O I think one loses his strength, 
in a measure, thereby; for I thought, though they 
do not know my master, and though I also know 
that he is gone, together with my dear, beloved 
wife, and others, yet they would not be satisfied, 
they are determined to torture me, and I want to 
be silent in regard to the one as well as to the other; 
it will now be made manifest, how the Lord helps 
those that trust in him. O what a joy is the victory 
through Christ; now my faith in Christ is tried, my 
fear of God, and my confidence which I had already 
before I came into bonds, my love to God and to 
his holy church, as the gold in the furnace and 
upon the touch-stone; for other trials can be borne 
tolerably well, when one has enough and can go 
where he pleases; but when one, with Job, is touched 
in his skin (Job 2 : 4, 5), when the skin is lacerated, 
so that the blood flows, and this is repeated after 
four days, that touches the quick. O thou daughter 
of Zion, thou bride of the Lamb, be not dismayed, 
the Lamb shall gain the victory; be of good courage 
in the short conflict that is set before you, for all 
things are promised to him that overcometh ; he 
that continueth faithful unto death shall receive the 
crown of life, and shall not taste eternal death, or 
the everlasting torment. I do not know that my 
torture lasted over two hours in all; but the threat- 
ening, the contempt, and the tormenting lasted 
somewhat longer. My most beloved, is this not a 
small torment? should one therefore forsake the 
truth? should one therefore deny the Lord, and 
burden his conscience by mentioning names? nay, 
when one is nevertheless frequently subjected to 
suffering. O no; the Lord himself fights the battle 
for us; to him alone be praise forever. Amen. 

Thus, you beloved and saints of God, who have 
become partakers of the heavenly calling through 
Jesus Christ, despond not, nor be afraid of them 
that kill the body, for they have no power over the 
soul. I, unworthy one, have espied for you the help 
of the Lord; hence I bear witness of him, that he 
is a faithful helper in distress, as is written of him ; 
yea (he says by the prophet), though a mother for- 
get the son of her womb, whom she brought forth, 
yet will I not forsake nor forget thee. Is. 49: 15; 
Heb. 13 : 5. 

Hence, all you that believe the Lord's promise, 
continue steadfastly. O that no one from despond- 
ency may keep back from any calling or ministry of 
the saints, according to ability; for no one may live 
to himself, or withhold himself; so that the work of 
the Lord may always be carried on with readiness; 
and help bear one another's burdens; if it goes thus, 
it is a joy, and the work can be carried on without 



MARTYRS MIRROR. 



861 



murmuring; and know, whatsoever good thing any- 
one does, the same shall follow him. Eph. 6:8. 

Excuse me for writing in general; I hope that the 
faint-hearted will hereby gain a little courage and 
confidence through my bonds; yea, I hope, that the 
afflicted will become more cheerful because such 
great help is found with the Lord, who is neverthe- 
less not seen, for I testify to you with the apostle: 
" Though our outward man perish, yet the inward 
man is renewed day by day. For our light affliction, 
which is but for a moment, worketh for us a far 
more exceeding and eternal weight of glory ; while 
we look not at the things which are seen, but at the 
things which are not seen." 2 Cor. 4:16 — 18. 
Now I can write and testify to the same with regard 
to this, that the suffering is light, because it is short; 
for when all my tortures were over, I do not know 
that I felt as much pain afterwards as I once suffered 
for a time from a little ulcer, of which my dear wife 
well knows, and that I had to bear and found no 
promise for bearing it. But if we bear this suffering 
for the Lord's sake, all the principal promises are 
ours; yea, there are no more glorious or greater 
promises than these, namely: that they who submit 
to the sufferings of Christ, and through Christ over- 
come, to them the crown of life is promised; and 
there is also this testimony in our hearts, that we 
are not bastards; yea, we shall be honored and 
crowned by Christ himself. For this holy estate I 
know that I am not worthy; but the merciful, good 
God does nevertheless count me worthy to bear this 
reproach for his name's sake; praise to him forever. 
Amen. 

Herewith I will conclude this, asking you to ex- 
cuse my simple letter; and I will commend you all, 
and particularly my most beloved brother-in-law, 
and my dearest sister, to the Lord, who is able to 
finish the good work which he has begun in you, 
that you may receive a full reward with Jesus Christ 
our Lord, whether I will go before, and await you 
there, that we may then live together in eternal joy. 

To this end may the good God grant his grace, 
so that no one, because of this little torment, may for- 
sake the way of eternal life, and thus become like the 
fearful and faint-hearted servants (Judg. 7:3), who 
cannot go into battle with Gideon, who do not be- 
lieve in God, nor can set their seal to it, that God is 
faithful, almighty, and true. What there is promised 
to such in the Scriptures is manifest, namely, eternal 
torment, as to sorcerers and idolaters. Rev. 21 : 8. 
What will it avail them to have borne the name of a 
Christian, if one does not continue steadfast? then 
we must ignominiously perish, like the ten unbeliev- 
ing spies. Num. 14:37. What does it avail to have 
been delivered out of Egypt, if one does not believe; 
for the unbelieving will all be destroyed ? What did 
it avail Lot's wife to have gone out of Sodom: for 
she looked back? Hence, all you beloved saints of 
God, strive valiantly for the truth unto death. And 
always have such a mind in you; and the Lord shall 
fight your battle, and you shall then, if you wait 
with patience for it, rejoice in the end, even as I do 
now. For a confirmation of the truth, read the holy 
Scriptures; there you will find how the Lord fought 
for Israel, for Daniel, Gideon and Jehoshaphat, and 



for others; though they had but little people, yet 
such great numbers were slain, that they could not 
take away the spoil in three days. 2 Chron. 20:25. 

Furthermore, it is necessary and very profitable, 
to write comforting letters and send them to the 
miserable, forsaken ones, for they are greatly com- 
forted thereby. Let every one do his diligence in 
this respect, as much as possible, and put forth your 
best endeavors herein, and pray the Lord for suita- 
ble means, without detriment to any one; likewise 
also, to visit them; but above all, constantly to pray 
for them, and to lift up holy hands with Moses, till 
they have finished the fight, and overcome against 
their flesh, against the sting of sin, and against the 
rulers of the darkness of this world, wherein Satan 
works. Hence let every one lay to heart what the 
apostle says: "Remember them that are in bonds, 
as though ye were in bonds. Heb. 13:3. When one 
member suffers, the other members suffer with it. ' ' 
1 Cor. 12: 26. 

Herewith adieu on this earth to all the godfearing ; 
be of good courage; for courage lost, battle lost. 
I cordially greet you all in the Lord, but particu- 
larly my dearest brother-in-law and his beloved wife 
I thank you heartily for all your great friendship. 

Commenced the last Thursday in February, and 
finished the first of March. I unworthy servant bear 
the marks of the Lord above both my hands and 
on my body; the name of the Lord be praised for- 
ever. 

By me confined as a prisoner in the Vuylpoort, 
for the obedience of the gospel, I said to the jailer: 
Though I could knock the jail into pieces with my 
fist, I should not want to do it, lest he should get 
into trouble on my account. 

Jan van Kuyck. 



THE SECOND LETTER FROM JAN WOUTERSS, WRIT- 
TEN TO HIS BROTHER AND HIS SISTERS. 

The eternal and merciful God grant you, my only 
brother and and my beloved sisters, his grace 
through Jesus Christ, that you may together get a 
desire, taste and longing for your salvation, unto 
the end of your life. O that this would happen, 
dear Lord, what a joy would it be to us hereafter; 
which I hope will be so, that our old, venerable be- 
loved father, and our venerable mother and their 
children, will find one another in life eternal. 
Amen. 

In the first place, I hope in the Lord, that you 
with me have received a desire, taste and longing 
for salvation. Hence, I now exhort you a little, that 
you will increase therein, since the Lord has granted 
you his grace, and opened your eyes, so that you 
can discern good from evil . 

Thus, my dearest, beloved brother, since you 
have received this grace, that you know and believe 
(as I trust you do) that God hates evil and loves 
righteousness, thank the good and omnipotent God 
for it, and particularly, that he has delivered us from 
the hands of Satan through Christ Jesus, and has 
acording to his mercy begotten us again by the 
word of life, and has helped us in this acceptable 



80S 



MARTYRS MIRROR. 



time; in which time he has caused his saving grace 
to shine upon all men; and you, my dear brother, 
have taken heed to this saving grace, you have re- 
ceived, as I trust, this light, which is Christ Jesus, 
The Scriptures ■ testify that to them that have re- 
ceived Christ (that is, who believe in him), power 
is given to become the children of God. John 1:12. 
Hence suffer yourself constantly to be governed, di- 
rected and guided by him, through his Spirit; for 
these are the true children of God, that are led by 
his Spirit; they are Christ's. 

Now, my dearest brother, be careful all your life, 
to guard well this good and most precious treasure: 
that you may live of it, and ever follow what the 
saving grace of God (namely, Christ Jesus who is 
our light), teaches us. 

In the first place, the saving grace of God teaches 
us to deny the ungodliness of this world, and its lusts 
and desires ; as Paul says : And be not conformed 
to this world ; but be ye transformed by the renew- 
ing of your mind, that is, after the mind of Christ. 
Tit. 2:11, 12; Rom. 12:2. If you do this, you 
will walk in the light, and not in darkness, wherein 
the world walks. Beware, my beloved brothers, 
of the works of darkness, and have no fellowship 
therewith, but always separate from them, and 
touch not the unclean thing, namely, all evil ; and 
you shall be a child of God, and remain one, if you 
abide in Christ unto the end. Eph. 5:11; 2 Corin- 
thians 6 : 17. 

I unworthy one, imprisoned for his name's sake, 
affectionately beseech you, always adhere to the 
word of the Lord, and you shall never fall, and 
whatsoever you shall ask the Father in his name, 
that will he give you; though one thereby incurs 
suffering, we must not faint on that account, for it is 
made manifest thereby, that the way is narrow, and 
the gate strait, which leads unto life eternal. But 
this suffering is transient, and if we suffer with 
Christ, we shall also be glorified together; for the 
sufferings which men can inflict upon us, are short 
and light, and work for us a far more exceeding 
and eternal weight of glory; while we look not at 
the things which are seen, but at the things which 
are not seen ; for though our outward man perish, 
which at all events must perish, yet the inward 
man is renewed day by day. 2 Cor. 4:17, 18, 16, 
and when the faith has been kept, and we have 
overcome, all is sweetened by him who strengthens 
us, which is Christ ; he helps us to triumph ; this I 
experience best now that I am in the trial ; to him 
be praise forever and ever. Amen. 

But, my dear brother, think not that something 
new has happened to me, just as though it had not 
always been thus. 

Read of righteous Abel, and you will understand 
the word of Christ, that the servant is not better 
than his lord. Matt. 10:24; John 13: 16. Dear 
brother, the head, which is Christ, suffered himself; 
the members must follow; and it is a special sign 
of love, that he sends me this chastening, to prove 
me, whether I indeed fear, love, and trust him from 
the heart. In short, I deem it to be for my sal- 
vation ; his holy will be done to my salvation. 
Amen. ^ 



Hence I now declare to you, my dearest brother, 
that this is and shall ever remain the only right 
truth, for which I now suffer for a little while. Thus, 
my dearest brother, diligently read the word of the 
Lord with devotion, and meditate well upon it, and 
always pray the Lord in every concern, with prayer 
and supplication in the Spirit, with perseverance; 
for if you live aceording to the word of the Lord, 
you shall prosper, and never fall (2 Pet. 1: 10), for in 
the word of the Lord is our light, which is Christ 
Jesus. Let us follow him, and we shall get to him 
where he is ; by our High Priest Christ Jesus, there 
I will await you, my dear wife, my daughter, our 
father, and mother, and sisters, if you all die in the 
Lord, namely, if you adhere to the truth unto the 
end, and follow the Lord, as I hope that you with 
all the saints of God will do, I will go before, and 
herewith write to all of you in this short time. 
Adieu ; the almighty God grant you all his grace, 
that you may always have good courage to obtain 
your salvation through Christ Jesus ; and be dili- 
gent in love, and be a pattern to one another in 
every good work unto life eternal. 

Thus, my only, dear brother, I have now written 
you a little, for your remembrance, and to stir up 
your minds (2 Pet. 3 : 1), and for your consolation, 
that you fear not men, but only the almighty God, 
who is eternal. As for man, his days are as grass : 
As a flower of the field, so he flourisheth. For the 
wind passeth over it, and it is gone. Ps. 103 : 15, 16; 
Is. 40:6. Men are perishable; they cannot harm a 
hair of our head, unless the Lord permit them. And 
he will not permit them more than we are able to 
bear and keep the faith. 

O it affords such peace, when one by the help 
of the Lord has kept his lips. Praise ye, all my 
friends, our strong and faithful God, who kept my 
lips in the first torturing. I hope and trust that 
he who helped me first is able to help me again, 
for he has promised it to us unworthy creatures 
( his words are yea in him ; he is a faithful helper in 
distress, as David says): With the Lord help is 
found, he is our shield, our fortress, and the strength 
of the poor. But we must also trust him ; who was 
ever confounded, that trusted in the Lord ? Hence 
cease not to seek your salvation, and be not sloth- 
ful in your business, but be fervent in spirit, pa- 
tient in tribulation, and continuing instant in prayer. 
Rom. 12 :-n, 12, But if you feel no fervor in you, 
pray the Lord for it, and he will give it you, if you 
only sincerely seek the kingdom of God and his 
righteousness, as I trust you do. But beware of 
trusting in the world ; possess your souls in pa- 
tience; the Lord can easily in due time give you 
a godfearing person for a companion ; but first dili- 
gently pray the Lord, to so order it that you will 
first unite with the godfearing. Write my brother- 
in-law a letter some time, and he may be prompted 
to write you also, and to advise you wherein you 
may need advice. I thank you for the friendship 
which you have hitherto shown me. 

Written the second day after Matthew, in Lent, on 
which day I was again suspended twice and once 
scourged ; but, my only brother, the strong God 
again kept my lips. Hence I pray you, rejoice with 



MARTYRS MIRROR. 



868 



me, and praise the Lord, since I have great joy 
now; and be not dismayed in your mind because 
my flesh has suffered a little while; for now the 
good heavenly Father has tried my faith, as gold in 
the fire, whether I would also trust and fear and love 
him in the severest conflict. And now that he has 
found me faithful, from one tribulation to the other, 
so that through the grace of God I have overcome 
the rulers of this world (wherein I have greatly 
rejoiced from the heart), and this by the prayer 
of the faithful, and the co-operation of the Holy 
Spirit, henceforth there is laid up for me the crown 
of eternal life, to receive the same from Christ 
through grace. Thither I will now go before (and 
first put off this mortal clothing of the flesh), with 
the prepared burning lamp; for I have kept, and 
not denied, the faith, nor love, nor Christ. The 
faith is the oil, a pure heart and conscience the 
wick, and fervent love the light. 

Do you also daily adorn yourself therewith, to 
meet Christ our Bridegroom ; and take possession 
of the promised land, that is, the everlasting king- 
dom of God. But be not afraid on the way because 
there are many enemies, robbers and wolves in the 
wilderness, namely, in the world ; and be not dis- 
mayed on this account, for I have passed through it 
all by the help of the Lord, and have spied out the 
country in advance for you and many of the god- 
fearing, so that I can now write you that you need 
not stay back on account of the peril, and this 
because the Lord himself conducts our conflict ; he 
fights for us, and he is certainly the strongest : for 
he said to Abraham ; ' ' Fear not ; for I am thy 
shield, and thy exceeding great reward." Gen. 15: 1. 
Was this said to Abraham alone? Paul says, It is 
written for our learning, that we through patience 
and comfort of the Scriptures might have hope. 
Rom. 15 14. 

Consider former examples, how God fought for 
Gideon, David, Jehoshaphat, and others; the peo- 
ple [the hostile army] were slain without their hav- 
ing to lift up a hand. O my only dear brother, put 
your whole trust in the Almighty, for with him help 
is found, he is a true helper in distress, he does not 
forsake his own in all their tribulations; so that we 
may say with the apostle: "If God be for us, who 
can be against us ? He that spared not his own Son, 
but delivered him up for us all, how shall he hot 
with him also freely give us all things ? ' ' Romans 
8:31, 32. If he has manifested such great love to- 
wards us, how should he not preserve us in every 
extremity. 

Believe this, that the good God is our debtor; if 
we unwaveringly continue to walk in his way, and 
cleave to him, and not forsake him, he will also not 
forsake us. This is certainly a sure promise; but if 
we deny him, he also will deny us. 2 Tim. 2: 12; 
Luke 12:9. O how thoughtless, how unwise, yea, 
how unmerciful toward their poor souls, are they, 
who, because of this little, short suffering, through 
fear, forsake the way of life and choose another 
way according to their own mind, to escape the 
cross of Christ, and comfort themselves with a vain 
consolation in the way which they have found ac- 
cording to their own views: whose end is destruc- 



tion. But, my only dear brother, do not follow 
these, for they that are such do not believe that God 
is almighty and true. Hence the Scripture says: 
Woe unto the faint-hearted! for they believe not; 
therefore shall they not be defended. Woe unto them 
that persevere not! how will it go with them when 
the Lord shall visit them? (Sir. 2:13,14,) yea, 
their part will be with sorcerers in the lake that shall 
burn forever. Thus, take courage with Joshua and 
Caleb; but you must firmly believe in God's prom- 
ises, even as you believe that God has created 
heaven and earth by his word; and you shall then 
devour all your enemies like bread, and through 
patience finish your conflict with the help of God, 
and take the promised land by force, for the violent 
take it by force. Num. 14:9; Matt. 11:12. 

But, dear brother, the apostle testifies, and I un- 
worthy one also, that we wrestle not only against 
the rulers of the world, but also against the spirits 
that are under heaven (Eph. 6:12), and as Christ 
says, that in the latter days many false Christs shall 
arise. Matt. 24:5,11. This I have also espied for 
you; for in the time of my faith many false prophets 
or false Christians have assailed me; now they came 
with this fair appearance, now with another. But 
the Lord, who would have all men saved, delivered 
me from all this and I cleaved to the word of God, 
as I heard and accepted it in the beginning; and my 
faith weakened not, though many apostatized who 
had seemed to be the most valiant. See, thus our 
faith is tried in many ways, and besides by the daily 
conflict that never ceases, for it is a lasting conflict; 
the Spirit wars against the flesh, and the flesh 
against the Spirit. Gal. 5:17. Herein I find my- 
self troubled the most; my own sinful flesh was my 
most inveterate enemy, which has cost me many a 
bitter tear. Satan thereby sought to sift me as 
wheat; but now falling, now stumbling, I have come 
thus far through the grace of God; for I always 
struggled up hard by the grace of the Lord. But 
what was it, I would so fain have been perfect, but 
this weak flesh was always in the way; which must 
now suffer, and I hope to offer it up as a burnt sac- 
rifice. 

Thus, my dearest brother, I have explained to 
you a little what conflict a Christian must wage, 
namely, against flesh and blood, against false spirits, 
who have laid their subtle arrows upon the bow, to 
shoot in secret at the pious. Hence take unto you 
the armor of God; that you may be able to stand 
against the subtle assaults of the devil; and be 
girded with the girdle of truth: above all, take the 
shield of faith, wherewith you shall be able to 
quench all the fiery darts of the wicked; and have 
your feet shod, so that you may always be well pre- 
pared for the gospel of peace; and take the helmet 
of salvation, the living hope, and the sword of 
the Spirit, which is the word of God; and pray al- 
ways with all prayer and supplication. Ephesians 
6: 13 — 18. Behold, with these weapons of the Spirit 
we can overcome, and then the crown is promised 
us. But forget not that Jesus Sirach says: "My 
son, hast thou sinned ? do so no more, but ask God 
for pardon for thy former sins. Flee from sin as 
from the face of a serpent; for if thou comest too 



864 



MARTYRS MIRROR. 



near it, it will bite thee: the teeth thereof are as the 
teeth of a lion, slaying the souls of men. All in- 
iquity is as a two-edged sword, the wounds whereof 
cannot be healed. Sir. 21:1 — 3. Paul, too says: 
Mortify your members which are upon the earth ; 
fornication, uncleanness, inordinate affection, evil 
concupiscence, and covetousness, which is idolatry. 
In short, live according to the Spirit, and you shall 
not fulfill the works of the flesh. Col. 3:5; Gala- 
tians 5:16. To this end the good God grant his 
grace, that you may grow up in faith, in love, and 
in the knowledge of our Lord Jesus Christ, so that 
you may become a perfect man, unto the measure 
of the stature of the fullness of Christ, and thus wait 
for the coming of Christ. Eph. 4:13. 

O my dear brother, take care for your salvation ; 
the time here is so short, and eternity is at hand. O 
heavenly Father, I humbly beseech thee, that thou 
wilt keep my only brother from all evil, and sanctify 
him in thy name through Christ Jesus, and ever 
guide him by the Holy Spirit, that we may rejoice 
together hereafter. Amen. 

Adieu, my only brother on this earth; with Christ 
I will await you. I wrote the first page just after I 
had been tortured; hence it is somewhat badly 
written. Now my hand is a little better, but I still 
have the marks of the sufferings of Christ; his name 
be praised forever. 

This I have written you in my bonds, the second 
day of March, A. D. 1572. By me your only 
brother, unchanged in mind, imprisoned for the tes- 
timony of Christ: hence be of good cheer; the faith 
is kept, I have striven unto blood, in the Vuylpoort 
at Dortrecht. 



THE THIRD LETTER FROM JAN WOUTERSS, TO THE 
CHURCH OF GOD AT DORTRECHT, WHO WERE 
SCATTERED EVERYWHERE FOR THE TESTI- 
MONY OF CHRIST. 

To the scattered saints and the others at Dortrecht, 
grace and peace from God our heavenly Father, and 
from the Lord Jesus Christ, and the co-operation 
of the Holy Spirit, ever be multiplied to you all, for 
consolation on your pilgrimage, so that you may 
be patient in your tribulation, that patience may 
have her perfect work in you, so that you may 
neither weary nor faint in that which you have ac- 
cepted for the salvation of your souls, which has 
come and been brought to us by Christ; therein we 
are glad, so that we can rejoice in our temporal 
affliction. Remember Christ's prophecy, where he 
says: "Ye shall weep and lament, but the world 
shall rejoice; and ye shall be sorrowful, but your 
sorrow shall be turned into joy, which no man shall 
be able to take from you." John 16:20,22. O 
dearest, if we could enter the kingdom of God 
with ease, how could we speak of the narrow way 
and the strait gate; but because of the tribula- 
tion we can say this, that one must walk in the 
same, and press through the strait gate, and take 
the kingdom by force, through much affliction and 
adversity ; which confirms the word that the servant 



is not better than his lord. If our Head had to take 
his own kingdom through much suffering and con- 
tempt, if they called the master of the house Beel- 
zebub, should they not call them of his household 
likewise? Luke 24:26; Matt. 10:24,25. 

In order to pass through all this, and to continue 
steadfast unto the end, trust in God, and believe his 
word, even as you believe that he has created 
heaven, earth, the sea, and what therein is; and he 
will help you, and fight the battle for you, so that 
you will not be confounded. For if God be for us, 
says the apostle, who can be against us? He that 
spared not his own Son, how shall he not with him 
also freely give us all things? The almighty, good 
God grant his grace to this end, that you may nei- 
ther waver in nor doubt God's promises; and fear 
shall depart from you, and you will not care what 
men can do to you, and will possess your souls in 
patience till the day that shall comfort you. Amen. 

After this cordial wish to all you beloved, I un- 
worthy servant could not forbear, though my gift is 
small, to write your love a little, to strengthen the 
older, and to give courage to the younger, so that 
every one may persevere steadfastly in the conflict 
that is set before us, always to make sure, by the 
fruits of your faith, your calling and election; for so 
an entrance shall be ministered unto you abundantly 
in the everlasting kingdom of our Lord and Savior 
Jesus Christ. 2 Pet. 1:10,11. What more would 
you have? 

Therefore, thou beautiful daughter of Zion, fear 
not, since your entrance is prepared so abundantly. 

O thou fairest among women, therefore the filthy 
wrinkles that disfigure thee must be put from thee. 
Cant. 1:8. O thou fair bride of Christ, constantly 
adorn thyself more and more with the wedding gar- 
ment of righteousness, and also trim your lamps 
with glorious faith and imperishable love, that you 
may not lack these, as did the foolish virgins, but 
that you may ever possess them abundantly, that 
thereby the light of Christ may shine in you, and be 
manifested by you, to the praise of God, the edifica- 
tion of your neighbor, the salvation of your souls, 
and as a light to the world, and for a testimony 
unto them. Although they then hate you, because 
the bright, morning star, Christ Jesus, has arisen in 
your hearts, bear it, and be not surprised at it, for 
Christ, who is the light himself, was hated and cast 
out by the darkness before you. 2 Pet. 1:19; John 

It does not care for your person, but because the 
truth is in you, which the darkness, that is the 
world, tramples under foot, wherefore you become 
a prey to every one. But fear not therefore; O thou 
warrioress, go on to your. promised reward; the 
truth that is in you shall overcome, for it is the 
strongest. O thou fair queen, remember at all times, 
how loathful and unwashed thou didst lie in thy 
blood as an outcast, and that the most mighty, rich- 
est and eternal King, the fairest above all men, 
chose thee, washed thee, purchased thee with his 
own blood, and accepted thee as his queen. And if 
we always think of our redemption, it is, or ought 
to be, an admonition, to cleave to the royal Bride- 
groom alone, and not to forsake him through wan- 



MARTYRS MIRROR. 



865 



tonness or presumption, and run to others; for he 
that forsakes him, him he will also forsake. His 
jealous love cannot bear or tolerate it, that one loves 
another more than him; such a one is not worthy 
of him. O not so; not for anything; though you be 
surrounded as a lily among thorns, and though the 
bramble has usurped the government of the world 
(Cant. 2:2; Judges 9:14), cease not therefore to 
give forth your sweetness, the fair fragrance of the 
liiy, your beautiful grapes, and your fatness as olive 
branches; so that every one may be found a sweet 
savor of Christ in his calling; the poor, that they be 
diligent in their labor, if they can earn a stiver or a 
half, so that they may have a clear conscience before 
the Lord. 

Again, that those who have abundance give abun- 
dantly; but those who do not have it in abundance, 
that they communicate the same with a faithful 
heart. If this is done, and every one proffers his 
assistance, the ministers can serve with a joyful 
heart, especially if there are few ministers. 

Further I write unto you, you threescore valiant 
men (Cant. 3:7), always have strong courage, al- 
ways be well prepared with the sword of the Spirit 
at your side, to protect this lovely bride from all 
harm or nightly terror, bringing into captivity every 
thought that exalteth itself against the obedience of 
Christ. 2 Cor. 10:5. 

Guard well, with a faithful heart, this pleasure 
garden of the Lord, that the cunning foxes that 
creep in may not nestle therein, that the rooting 
swine do not come and dig it up, whereby the young 
sprouts often lose their strength and wither. Psalm 
80:13. Though you then may sometimes have to 
meet false brethren, turn not back on that account, 
nor faint; for if you turn back, what should the 
others do? 

Hence be of strong courage in the Lord; since 
the Spirit of the church has chosen you for the work 
of the Lord, offer your heads, and take your life 
into your hands, and go forth in the name of the 
Lord. If they threaten you, think: We are in the 
hand of the Lord; you are but dust and ashes; the 
Lord will preserve us. Think : We are not better 
than our brethren. Though it then comes to pass, 
that one's time is fulfilled, that his course is finished, 
that he must be tried as gold, before kings, lords, 
and the rulers of the darkness of this world, to 
praise the name of the Lord; go forward neverthe- 
less, and take for your example those valiant heroes, 
as Abraham, Moses, Joshua, Caleb, Samson, Gid- 
eon, David, the prophets and the apostles, and con- 
sider the former times, how mightily the Lord 
trampled upon the necks of their enemies, as Joshua 
said to his valiant men, that the Lord should do to 
all that did set themselves against them; hence he 
said: fear not. Josh. 10:25. 

Most beloved, excuse my simple letter; though it 
is very simple, yet, whatever its defects, think that 
I hereby manifest in a measure my boldness and my 
affection towards you, which I, unworthy one, have 
had and still have towards you; yea I have this con- 
fidence by the grace of the Lord, that no one shall 
be able to separate me from the great love which I 
have towards you and the Lord. 



Hence I am of good cheer in all that comes upon 
me, for I find our Lord very faithful; that he is a 
true helper in time of need, who does not forsake his 
own; for I have now by the help of the Lord striven 
unto blood, kept the faith, and received great con- 
solation in my heart, so that I can rejoice in my suf- 
fering, and this through the aid of your prayers, and 
by the co-operation of the Holy Spirit. Yea, I can- 
not tell you the great joy which I now have because 
the Lord has kept my lips. 

Hence I beseech you all most affectionately, re- 
joice, and praise the Lord with me, that he has so 
faithfully succored his poor servant, and has allevi- 
ated my pain, and made a way to escape, so that I 
was able to bear it. 

O most beloved, is this not a great consolation, 
that the holy and good God has made himself our 
debtor, and has promised us (mark, by promising 
an obligation is incurred), saying: "Though a 
mother forget the son of her womb, yet will I not 
forget thee"? says the almighty Lord, if we do not 
forsake him, and do not sell our birthright as lightly 
as did Esau, for a little life; concerning which Christ 
says: Whosoever shall seek to save his life shall lose 
it. Luke 17:33. Alas! he loses it badly that will 
not find it again; but well does he lose it who will 
again find an imperishable one. 

This is certainly the promise of Christ, this he has 
merited for us by his righteousness and suffering; 
but we must also faithfully strive unto death for the 
truth, and purify our souls by obedience to the 
truth, to persevere in this short conflict: Therefore 
take unto you the armor of God, wherewith you 
shall be able to quench all the fiery and subtle darts 
of the wicked. Gird your loins with the girdle of 
truth; put on the breastplate of righteousness; have 
your feet shod with the gospel of peace, so that you 
may be ready in all things; above all, take the shield 
of faith, and the helmet of salvation — that is, the liv- 
ing hope — and the sword of the Spirit, which is the 
word of God; and always pray with all prayer and 
supplication in the Spirit. Eph. 6:13 — 18; Luke 
12:35; iThess. 5:8. With these weapons you can 
overcome all your enemies, in patience and meek- 
ness. 

To this end you have many testimonies in the 
Scriptures, and also I unworthy one, your known 
weak brother, bear witness, that these are the true 
weapons; for I can now write of this because of the 
victory that I have gained through Christ Jesus, 
who always helps me to triumph. To him alone be 
praise, honor and might forever and ever. Amen. 

Herewith I will commend you my dearest fellow- 
helpers, brethren and sisters to the almighty God 
and the rich word of his grace, who is able to 
strengthen you all, and to finish the good work that 
he has begun in you, and to bring you into his ever- 
lasting kingdom. Amen. 

Herewith I bid you all adieu in this evil world full 
of all wickedness, with Christ Jesus our bridegroom 
I will await you, and there meet you again in full- 
ness of joy; the Lord grant his grace hereunto. 
Amen. 

Finally I humbly make this request, that if I have 
grieved any one by word, conduct, or deed, you 



866 



MARTYRS MIRROR. 



will heartily forgive me; I likewise do so from the 
heart, but I wish that it had been better with me in 
this respect. Farewell, be of good courage. 

Written by me, your weak brother and humblest 
member, imprisoned for the testimony of the gospel 
of Christ, at Dortrecht, on the 3d of March, in the 
year 1572. Jan Wouterss. 

I was tortured a week ago Saturday, and again 
the following Wednesday. Thus I now bear in my 
body the marks of the sufferings of Christ; which I 
might have easily escaped, had I been willing to tell 
what was demanded of me. I should in that case 
have acted contrary to the Scriptures, contrary to 
love and my conscience, and should die with a 
troubled heart; many hearts should have been 
grieved; but now I trust that many will rejoice 
with me, and be glad and bold, and praise God. 

Thus, let all of you firmly resolve in your hearts 
to do those things that are of good report, honest, 
and pleasing to God (Philip. 4:8); call upon the 
Lord for strength, and be assured in your hearts, 
that he hears your prayer. Ps. 145:19. Present to 
him in your prayer his own promises, and you shall 
not be confounded, for he hears the prayer of the 
poor, says David. Also rejoice together, that our 
enemies obtained nothing by the torture from our 
dear sister, my fellow prisoner. Therefore praise 
the Lord, ye saints. Ps. 147. I unworthy one cor- 
dially greet you all in the Lord, in his name, with 
the love and peace of Christ. I thank you all for 
your Christian fellowship. O most beloved, let that 
which you have heard and accepted from the begin- 
ning abide in you, and beware of those that would 
take it from you; for I unworthy one testify that 
you stand in the unadulterated truth ; fulfill the same 
in the fear of God, and you shall have peace. 

Written by me, in bonds, 

Jan Wouterss Kuyck. 



THE FOURTH LETTER FROM JAN WOUTERSS, TO 
HIS WIFE. 

Grace and peace from God our heavenly Father, 
through Jesus Christ our Lord and Savior, and the 
co-operation of the Holy Ghost constantly be mul- 
tiplied in you my most beloved wife, for consolation 
in your pilgrimage, for the strengthening of your 
faith, for comfort in your tribulation, to the praise 
of God, and the salvation of your soul. Amen. 

After this my cordial salutation to you my chosen 
sister and most beloved wife, my love towards you 
is great, but my love for the eternal truth is greater 
yet; the same helps me to overcome all my enemies. 
In this great victory I greatly rejoice, since I have 
now been in the conflict twice. For the sake of this 
victory: in which Christ alone, who is the genuine 
truth, helps us so valiantly to triumph, heartily re- 
joice with me, and magnify and thank the name of 
the Lord. I now know how the cup of suffering 
tastes, but I did not know that the good God works 
in us with such wonderful power; for I received such 
peaceful joy in my heart that I was amazed. This 
was shortly after I had been tortured; yet I was 



greatly threatened that I should be tortured again 
the following Monday, but I thought that the faith- 
ful God could keep my lips also a second time; and 
I prayed and entreated him greatly to manifest it on 
me (as it is a small matter for him), that I should 
not be confounded in my first boasting, or purpose 
of my heart, so that my neighbor should not be 
grieved, nor any one open the mouth of slander on 
my account. 

And the eternal good God kept my lips in the 
second torturing; and I was threatened again, but 
my determination never weakened, such grace did 
the Lord give me; but when I earnestly prepared 
myself for it, and with Abraham offered up my only 
son, that is, my flesh, that he should do his holy 
will to my salvation, the Lord turned my anxiety 
into joy; yea, that my eyes overflowed for gladness, 
because the Lord had kept the lips of our sister, my 
fellow-prisoner, and, in the second place, that they 
were satisfied with my suffering. I also, a few days 
before I was tortured, had received the glad news 
that you were able to say with your mouth, though 
you could pull me out with your arm, you should 
not do it if I were valiant or resigned; which re- 
joiced my heart, that the good Lord thus strength- 
ens and comforts you by his Holy Spirit. The 
eternal, good God be praised forever, that he shows 
to us unworthy ones such great tokens of mercy 
and love. O my dearest lamb, how shall we be able 
sufficiently to thank the Lord for it ? Yes, I have 
joy in my heart, that the Lord has counted me, poor 
man, worthy to suffer so much reproach, and con- 
tempt, and so many threats and stripes. Herewith 
the Lord proves me, even as he proved his dearest 
chosen ones, as to whether I fear him, sincerely, 
trust him in the greatest distress, and love him from 
the heart. My heart leaped up in my body, as it 
seems to me, for joy, because we have such a good 
dear God. I thought that I loved him, but now 
that my skin is touched, he proves this best himself. 
Job 2:4, 5. 

But, my chosen, be not dismayed on this account; 
this vile flesh has merited yet much more, but the 
Lord chastens us according to his mercy. Thus my 
faith is tried as gold in the furnace; now all the glo- 
rious promises of the Lord belong to me; henceforth 
there is laid up for me the crown of eternal life; yea, 
our King, Christ Jesus, will honor me himself. 
Luke 12:37. O alas! of this I know myself that I 
am unworthy; but our Lord has obtained it from his 
heavenly Father, that he may do this to us, that 
our joy may be full, and that we should console our- 
selves with his promises in our tribulation. 

O how inconsiderate are all those who lightly es- 
teem, yea, reject all these glorious promises because 
of this brief suffering. Yea, what is this suffering 
when it is over, it is not to be compared with the 
glory that shall be revealed in us. Rom. 8:18. I 
wrote the foregoing letter yesterday, and now I have 
just been before the Bailiff and two judges and the 
secretary. The Bailiff asked me whether I would 
not yet tell the truth. I said that I had done so. 
"Yes," said he, "as much as you wanted to." 
Then the demand of the bailiff was read to me, set- 
ting forth that I had apostatized from the Christian 



MARTYRS MIRROR. 



86? 



Catholic faith or Roman Church, and had been re- 
baptized by the Anabaptists, and married my wife. 
That having been admonished by divers learned 
men in regard to this error, I persisted in the same; 
and he further added, that the royal decree pre- 
scribed that I should be punished by being burnt 
alive at the stake; but if I recanted, the sword, pos- 
sibly also the church-yard should be my portion. 

Then I replied that I had not (or never) aposta- 
tized from the Christian faith; nor do I know [said 
I] any Anabaptists; I have been baptized but once 
upon my faith; infant baptism I do not regard as 
baptism, and when I was a child I did as a child, 
even as my parents led me. 

Further, I desire grace from the Most High, for 
if I apostatized from my faith, I think that I should 
be eternally lost; but if I adhere to it I hope to be 
saved by the grace of the Lord. 

All this was written. I told them, that they should 
do as they expected to answer for it before the Su- 
preme Judge. I demanded that they should tell me 
whether I had wronged any one; that I might de- 
fend myself. Then he said that I had seduced my 
wife, and my child, and had helped to seduce still 
others, and had held meetings in nooks and corners 
by night, and at unseasonable times, contrary to 
the royal decree. I said: "Who was injured there- 
by?" And I was led away again, for they could 
not bear my words. My fellow-prisoner was also 
brought forward then, but she too remained val- 
iant. 

I now hope that we shall soon be released from 
all our labor and vexation. Thus, my dearest upon 
this earth, [I hope that you shall soon be rejoiced 
still more, when you will hear of my deliverance. 
What more can they do? they cannot harm the 
soul; what more have they then, than that which 
must remain here? It is certainly very profitable to 
me to be present with the Lord. Though this 
earthly house or habitation perish, we expect a bet- 
ter in heaven, which is eternal, yea, which is like 
unto Christ's glory. What greater eternal joy shall 
we then have, when we shall shine like sparks 
among the stubble, yea, like the sun; then shall we 
leap like calves of the stall for joy. Wis. 3:7; Mat- 
thew 13:43; Mai. 4:2. 

Hence comfort yourself with these and other 
promises, and'hold fast that which you have heard 
from the beginning, as I trust with all my heart that 
my most beloved lamb will do. 

And when I have fallen asleep, then, my most be- 
loved wife and dearest sister, you are released ; con- 
duct yourself in your widowhood to the praise of 
the Lord, to the edification of your neighbor, as a 
pattern to our most beloved, only daughter, and as 
a light to the world, and to your soul's salvation. 
Endure and persevere in the unadulterated truth 
wherein you stand; though you be tried so that one 
conflict succeeds another, count it all for your salva- 
tion; always prepare your heart for patience, and 
the day shall come that will comfort you. 

The promises are thus: "Here tribulation, here- 
after joy." Further, consider how joyfully you 
would have taken my hand, had my parents loved 



the truth; but now that you and I have seen the day 
that they love the truth, it is a special joy. 

Hence I pray you, show them as much honor and 
friendship as lies in you, for my, for our little daugh- 
ter's, and for the truth's sake, as I trust you will do; 
and if you engage in any traffic, see that you keep 
yourself unspotted from the world. Jas. 1:27. If they 
assail you with words, so that you are constrained 
to tell how much the goods cost you; tell it simply, 
without adding any further words, by yes, or by no 
for that would not become us. But if you do not 
find yourself strong enough herein, abandon that 
traffic, for you can get along with a little ; if it is not 
fat it is lean; the godly are soon satisfied. But if you 
continue in any business, take care that it does not 
get too large, lest your heart become surcharged, 
so that you can ill perform your prayers. Luke 
21:34. 

Thus, remember what the Holy Scriptures coun- 
sel you for the best, and you will prosper according 
to the soul, as I trust you will. And continue instant 
in prayer, as becomes holy widows ; pray for faithful 
laborers, for all the saints, for prisoners, for apos- 
tates, for kings, princes, the rulers of this world; es- 
pecially when you see sects or contention arising in 
the church, which must be, in order that they that 
are tried may be made manifest. Although the eld- 
ers should lose courage (which God forbid), con- 
tinue in earnest prayer to God, as you have an ex- 
ample in the holy widow Judith (Jud. 8): and 
always adorn yourself with a meek and quiet spirit, 
which will adorn you more than all jewels, as Peter 
and the Scriptures teach you (1 Pet. 3:4), and as 
you are taught of God himself; and possess your 
soul in patience, and you shah find peace in the 
Lord, and in your heart. Be also of good courage 
your chief Captain and best Bridegroom still lives, 
and he will keep and feed you and our only daugh- 
ter; for though I should have to wander about with 
you for a while yet, it must all come from him nev- 
ertheless. My most beloved, I have shown you a 
little faithfulness in my bonds, by having applied my 
hands to labor, so that I might not be an expense to 
you, and that you might have a little left to meet 
you in your labor; which is a great joy. 

For I hope and trust concerning you, my dear, 
chosen, most beloved wife, that you will not change 
your state; for the good God has given you a special 
gift for which praise be to him forever. 

But not, my most beloved, that I would cast a 
rope around your neck, as though I would forbid 
you it. O no ; the apostle counsels you what is best. 
1 Cor. 7 : 40. I married you for life, and thank you 
as affectionately as I can for your dear, good com- 
panionship, faithfulness and love, of which I deem 
myself in a great measure unworthy. Now the only 
good, merciful God has called me, unworthy one, 
to a higher state, and you can offer me, your most 
beloved on earth, for no higher state to the Lord. 
Thus console yourself with the others, for your 
tribulation shall last for a short time only. 

Thus I will write you, my dearest, adieu in this 
evil world, and will commend you to the faithful 
almighty God, for he alone is able to keep you from 
the evil, and to bring you into his eternal kingdom. 



868 



MARTYRS MIRROR. 



holy Father, I, thy weak servant, humbly be- 
seech thee in my bonds, that thou wilt keep my 
most beloved wife, and my only daughter, and all 
the godfearing, from the evil, and sanctify them in 
thy name. O heavenly Father, hear me, unworthy 
one, through Jesus Christ; that we may all enter 
into thy eternal joy, and no one remain without. 
To this end, may the good God grant his grace. 
Amen. ■ 

Adieu, my only daughter; your beloved father 
shall be crowned a king by our dear Lord. Hence 
be resigned and be an obedient daughter, and dili- 
gently read the holy Scriptures. Live according to 
them, and we shall meet again and rejoice forever, 
without end. Amen. 

Finished on the fourth day of March, A. D. 1572, 
by me, your dear husband, imprisoned for the testi- 
mony of the Gospel of Christ, to the praise of God. 
Amen. Jan van Kuyck. 

1 salute you cordially in the Lord with the love 
and peace that shall endure forever. 



THE FIFTH LETTER FROM JAN WOUTERSS, TO HIS 
WIFE AND DAUGHTER. 

The unfathomable grace and mercy of our heav- 
enly Father, the abundant love of our Lord Jesus 
Christ, and the co-operation of his Holy Spirit, 
always be multiplied to you beloved, my chosen on 
earth, for consolation on your pilgrimage, for the 
steadfastness and confirmation of your faith, to the 
praise of God, and to the salvation of your soul; 
that you may always be a light in this world, and 
also edify your dear, only daughter, and your 
neighbor, in that which is good; so that you may 
always be like unto fruit-bearing branches, for to 
this are all believers appointed. If another decreases 
and becomes weary, do you constantly increase, 
and let your increasing become manifest before God 
and men, knowing that the good works will follow 
you; and it will be an ornament to your wedding 
garment when you shall appear before the supreme 
Bridegroom; when the slothful, the sleepers — who 
are sufficiently awake to seek that which is perish- 
able only too much — shall stand naked, then you 
shall be gloriously appareled. 

Therefore, my dearest sister above all men, weary 
not, though you must still walk in this pilgrimage; 
always trim and fill your lamp in simplicity with oil, 
and keep it constantly burning, and thus with pa- 
tience wait for your Comforter the Bridegroom. 
Then he shall for a little season of faithfulness bid 
you a glorious and joyful welcome; for he has opened 
the way, for you and all believers, who use diligence, 
and add to their faith, virtue; to virtue, knowledge; 
to knowledge, temperance; to temperance, patience; 
to patience, godliness; to godliness, brotherly kind- 
ness; to brotherly kindness, charity. If these things 
be in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge 
of our Lord and Savior Jesus Christ. But he that 
lacketh these things is blind, and cannot see afar 
off, and hath forgotten that he was purged from his 



old sins. Hence Peter further admonishes: Where- 
fore the rather give diligence to make your calling 
and election sure; for if ye do these things (mark), 
ye shall never fall (mark still more): for so an en- 
trance shall be ministered unto you abundantly into 
the everlasting kingdom of our Lord and Savior 
Jesus Christ. 2 Pet. 1 : 5 — 11. 

O it is very evident from this, how one falls, and 
how one gets into the way of life; hence, diligence 
is a good thing. For David says: "Thou hast com- 
manded us to keep thy precepts diligently !" Psalm 
119:4. And Paul says: "Be not slothful in busi- 
ness, but fervent in spirit." Rom. 12:11. He fur- 
ther writes: These things I will that thou affirm 
constantly, that they which have believed in God 
may excel in good works. Tit. 3:8. 

O how well it goes when one heeds this ! He 
further also says: O that it were the will of God, 
that those whom I have instructed mjght minister 
to the furtherance of the truth of the Gospel, and 
become diligent in the works of eternal life. O they 
who lay to heart these divine Scriptures of admo- 
nition and warning, will not easily grow weary ; 
when others will halt, they will go on with a faithful 
heart, as long as they can draw breath, and con- 
stantly make no account of what they do, because 
of the divine nature that is in them, which love is 
without measure. Namely, when one considers in 
his heart, that Christ, by his great agony of death 
made us dead men alive, and delivered us from the 
power of the devil, and translated us into the king- 
dom of Christ; that he has taken and chosen us 
poor sinners from so many thousands, and enlight- 
ened us. When they shall go into eternal fire, we 
shall go into everlasting joy, and our vile body shall 
be like unto Christ's glory. O who can tell that 
great joy which shall endure forever? Every one 
who truly tastes said love and goodness of God 
does not easily weary in well doing; the same, Paul 
also says, shall reap without ceasing. Gal. 6:9. 
And Christ says: "A good tree bringeth forth good 
fruit." Matt. 7:17. Healsosays: " They that have 
done good shall arise unto the resurrection of eter- 
nal life." John 5 : 29; Dan. 12:2. O my very dear 
and beloved wife, though I must now leave you, 
and see you no more, yet by the grace of the Lord 
I hope to see you in the resurrection, but with 
a glorious and incorruptible body. Therefore, my 
dearest lamb, always go on in virtue, according to 
your ability, as I trust with all my heart, my dear- 
est, you will do. Hold fast the truth whe>rein you 
stand through the grace of God; for it is the right 
truth, and there shall no other be found; of this 
I am sure in my heart. Hence be firmly rooted 
therein, that you may be able to stand against 
all tempests, and not fall through persecution, or 
through being robbed of your goods, or your be- 
loved, nor through false Christs, of whom, alas ! 
there are many abroad, who disturb and deceive 
many hearts and minds, under the semblance of 
truth, which is adulterated by them; so that much 
bitterness has sprung up, and love has waxed cold 
in a very great measure. 

Yea, I fear, that it will go yet as Christ says: 
' ' When the Son of man shall come, will he find 



MARTYRS MIRROR. 



869 



believers on the earth?" Luke 18 ; 8. O my most 
beloved wife, I can no longer watch over you by 
the help of the Lord, nor strive for you ; strive now 
for yourself, with earnest prayer to God. He will 
not forsake you, though I must leave you. Trust 
firmly in him, and always adhere unwaveringly to 
the doctrine of Christ. Fulfill that which you have 
heard and accepted, in the fear of God, and you 
shall have eternal life; for God is able to perform 
and to accomplish the same good work which he 
has begun in you, without delay. 

Finally, be strong in the Lord, through the 
power of" his might, and be well armed against all 
adversity, and you shall triumph by the help of 
the Lord . Set your affection on divine things, and 
overcome that which is human. Col. 3:2. And I 
beseech you as affectionately as I can, be resigned 
in the Lord, and constantly be mindful of your re- 
demption, and of the treasure that surpasses all 
treasures, which has been given you out of grace; 
and have in constant remembrance the glorious 
promises; and I hope by the grace of the Lord, 
that the bitter cup and the bitter water Mara, which 
you must now also drink for the Gospel's sake, 
will be, in a measure, sweetened. For, my dearest, 
you are certainly well aware that these are our meat 
and promises, and that ever since we accepted the 
truth we expected to become a spoil to every one; 
for the servant is not better than his lord, and we 
must through much tribulation enter into the king- 
dom of God. And consider, from Abel to the pres- 
ent time, how the righteous had to suffer. The 
Scriptures must certainly be fulfilled; for if I were 
not apprehended, nor another, how should the 
number of the martyrs under the altar be fulfilled? 
for they wait for the fulfillment. Hence console 
yourself, my dearest, and comfort one another; for 
I suppose when one weeps the other weeps too. 
For I can comfort you with the holy word of the 
Lord; and I am still more assured that I am not 
a bastard, because the merciful Father has been 
pleased to chasten me poor, sinful man, and to 
receive me unworthy one as his dear son; his will 
be done. Therefore pray, and cause prayer to be 
made for me, that I may with my death praise the 
name of the Lord, to the edification, emboldening 
and joy of my neighbor, for a light to the world, 
for the awakening of those who are still in the sleep 
of sin, and to the salvation of my soul. Amen. 

I must also inform you, my dearest on earth, 
that it is a great alleviation to me in my bonds, 
that you are not in custody. O I also cannot 
fully thank my God on account of our poor little 
daughter, who saw her father bound, as though he 
were a murderer; however, the strong and faithful 
God gave me such grace, that I was hardly fright- 
ened at all, only I said: "O my lords, why do you 
bind me thuSj as though I were a wicked man?" 
"O," said they, "you inflict this upon you your- 
self; " hence there was much lamenting among them. 
When he asked me concerning you, I spoke in a 
very loud tone to the Bailiff, in order that you 
should flee, so greatly was I concerned (for you. 
The Lord be praised, that he so graciously chastens 



O dearest lamb, you were certainly very near, 
as may be imagined, if one leaves the cloak behind 
and flees without it. Now, dearest, be of good 
cheer; true, you leave more yet; but if you leave 
much you shall receive much. And always possess 
yourself in patience, and you shall by the grace 
of the Lord overcome everything that comes upon 
you; for patience is a special gift of God. Patience 
is the Christian's strength; this I, unworthy one, 
have discovered indeed, and I also experience it 
best in my bonds which I suffer for Christ's sake. 
I cannot fully thank his grace for his consolation. 
I experience how a man feels that is not imprisoned 
for any evil doing. I experience the Lord's faithful- 
ness, which he has promised his own. I trusted in 
his word, that he would keep it, before I was appre- 
hended; for the Lord says: "Though a mother 
forget the son of her womb, yet will I not forget 
thee." Isa. 49 : 15. He is certainly the strength of 
the poor, and a true helper in time of need. 

I was in hopes that I should alone seal it with 
my blood; but another weak lamb has fallen into 
the hands of the wolves, and this very strangely. 
One would have thought that she was certainly not 
in much danger. She came into my masters' house, 
and was held. When my time was fulfilled, I also 
fell into their hands; I believe that the good God 
has ordered it so for my salvation; for he knows 
better than I, what is necessary for me; hence his 
will be done. O my dearest, be also resigned thus, 
and offer me up, your most beloved, into the will 
of the Lord, as is our daily prayer; for I had many 
times before prayed the Lord, that he should give 
me, and let come upon us, what is for my salvation. 
I therefore see that the Lord wants to take me away 
from the evil to come, and to bring me into rest; 
for he that loves the Lord and the church from the 
heart is seldom without sorrow of heart, but fre- 
quently in travail. But now, I am also ofttimes, 
it seems to me, like a woman in travail, when I 
think of your and my daughter's grief, and of the 
sorrow of my old father and my old mother; then 
I indeed could cry, but the Lord gives me conso- 
iation again by his Holy Spirit; praise to him for- 
ever. Amen. 

1 further cannot forbear, but must greatly thank 
you, my dearest, only wife, for having been such 
a dear, faithful wife to me, for more than nine years; 
the time has passed away so rapidly, that I am sur- 
prised. I have had such joy in my heart because 
of your love, that I could never fully thank the Lord 
for his grace; yea, I thought, that though the hairs 
of my head and the grass of the earth were tongues, 
I could not fully thank his goodness: I should re- 
main his debtor. But however much I loved you, 
I had to limit it, in order that if it should come 
to what it has now come, I might overcome the 
parting; ■■ 

Again, I loved my daughter rather more than I 
showed; I dared not set my affection too much 
upon her, in order that when I should have to part 
from her, as the Lord has ordered in regard to me, 
unworthy one, the bitter parting should not over- 
come me. But now that the Lord has called me to 
this state, I will commit you both, my dearest lambs, 



870 



MARTYRS MIRROR. 



to the Lord of lords, and beseech his grace to keep 
you both from the evil, and to bring you into his 
everlasting kingdom. Amen. 

But, alas ! I have often regretted, and do still re- 
gret, that I, miserable, man have not walked more 
holy and perfectly with you. Do as I would, I al- 
ways fell far short; so that I did not struggle through 
all the years of my faith without stumbling or fall- 
ing. But the rich God, seeing my good intention, 
according to his mercy lifted me up again, for he is 
willing to forgive, as I also gladly forgive, and his 
promise is sure: If we forgive men their trespasses, 
he will also forgive us our trespasses. Matt. 6:14. 
When I thus felt my own deficiency, it caused me 
to keep myself in humility, and to bow myself un- 
der the mighty hand of God, and it was an admoni- 
tion to me to be zealous in my calling. While I was 
in a good determination, the Lord of lords came, 
for which eternal praise be to him ; and I often pray 
him to forgive those who named, delivered, and ap- 
prehended me; I forgive them all. O my beloved 
wife, this I must also heartily pray you yet, that you 
will likewise thus forgive them that have sinned 
against me, and caused your grief; for if you for- 
gave not, I think you should prevent the Lord your 
and my God from forgiving your debt; hence I be- 
seech you to forgive it from the heart. And pray for 
them that afflict you, and you will be a good sister 
in Christ. Make God your debtor, and he will also 
forgive your debt; for we need daily forgiveness, 
because we are frail. 

But I am also daily afflicted in this, that our dear 
church — many poor souls — are scattered so, and 
must wander about in foreign countries, yea, some 
of them having nothing to lay hold of, and yet the 
poor children must be fed. O there is a lack of 
cheerful givers in this distressing time. 

Nothing special further for this time; but I com- 
mend you now and forever to the Lord, and to the 
rich word of his grace, who is so able to keep you 
from the evil, and to bring you into his everlasting 
kingdom. Amen. I greet you most affectionately 
in the Lord with the kiss of love and peace, and this 
in the heart, as present with you in spirit. Bid our 
beloved daughter much good night in my name, 
and tell her to comfort her mother, and if she is an 
obedient daughter, learns diligently to read, and 
then also to write, and then helps her dear mother 
to gain a livelihood, I shall love her. Greet much 
in my name, in the Lord, all the godfearing that 
ask you concerning me; tell them to be of good 
cheer all of them, and to hope and trust in the Lord, 
for his hand is not shortened, this I now realize. 
Let therefore no one fear mortal man, but much 
rather the immortal God. I have confessed the 
faith, not sought my life, freely and openly con- 
fessed Christ before this sinful people, for a testi- 
mony unto them, that they may have no excuse to 
make in the day of Christ. 

The Bailiff asked me, whether I would not re- 
nounce my faith; that they would then give me 
back my liberty, so that I could gain a livelihood 
for my wife and child as before: "you are yet a 
young man," said he, "you can raise children yet, 
and increase the world. ' ' I answered, that I did not 



wish to renounce. The Bailiff said: "Do you not 
want to live, then?" "Yes, my lord, but I will not 
renounce my faith for anything in the world." In 
going he said that I erred; he would prove to me 
from history, that the doctrine which I said in the 
time of the apostles was called the sect of the Naza- 
renes, is openly contradicted ; you must see that our 
faith has existed for so many centuries, and been 
handed down from generation to generation. I said, 
"I do not look at the years, but at the truth." Thus 
we parted. 

Go not around much with my letter, lest I lose 
my liberty [of writing] ; the Lord be praised for it. 
If any one feel constrained by love to write a little, 
send it; put into it, a little color, and soil it a little, 
and it will be noticed the less. Write me how you 
and my daughter are; send it with color, or some 
spice, if it be only fennel seed, or a piece of cake; it 
shall be acceptable to me. Salute cordially your 
brother and his wife. 



THE SIXTH LETTER FROM JAN AVOUTERSS, TO HIS 
ONLY DAUGHTER IN PARTICULAR. 

The eternal, almighty, good God, who by his 
word created heaven and earth, and the sea, and all 
that therein is, be with you. Because I sought him 
in my simplicity, for the salvation of my soul, I am 
imprisoned by his enemies, which I will forgive 
them. But though I am imprisoned, and have also 
suffered for it, I have never yet regretted that I 
sought, in my simplicity, my salvation; for unto 
salvation I am created through Jesus Christ, unto 
good works, that I should walk in them, and here- 
after arise to everlasting life. Eph. 2 : 10; John 5 : 29. 
Therefore, my only daughter, attend to the instruc- 
tion of your beloved father. Thus, what I tell you 
according to the Scriptures is this: Consider the 
wickedness of the world, the learned with the mag- 
istrates, and their adherents, how they shed the in- 
nocent blood; they are called spirituals and Chris- 
tians. Hence I beseech you, my dearest daughter, 
do not follow them, for they walk not in the right 
way, to this I bear witness. And read the holy 
Scriptures, and when you have attained your years, 
consider and ponder it well; and pray the Lord for 
understanding then, and you shall be able to discern 
good from evil, lies from truth, the way of perdi- 
tion, and the narrow way that leads unto eternal 
life. And when you then see pomp, boasting, danc- 
ing, lying, cheating, cursing, swearing, quarreling, 
fighting, and other wickedness, such as drinking to 
intoxication, kneeling down before wood, stone, 
gold, silver, or bread, think then: This is not the 
right way, these are not the works of Christians, as 
the holy Scriptures teach. Such works proceed not 
from the Spirit of God, but from the spirit of Satan . 
The Scriptures testify that they are Christ's who 
have the Spirit of Christ or are led by the same. 
Rom. 8: 9, 14. And in order that you may be found 
a true Christian, do not follow those people; follow 
them not, though they allure you in an inviting 
manner, and promise you fine things; do not regard 
that, but depart from the broad way on which they 



MARTYRS MIRROR. 



871 



are, that you do not become a partaker of their 
eternal plagues. Consider the examples of the Script- 
ures in regard to this, which happened in the first 
world: for all who had departed from God, and did 
not believe Noah's preaching, and did not regard 
his words, were drowned. Likewise, Sodom and 
Gomorrah, who daily vexed righteous Lot; they 
who would not go out with him, were burned. 
Thus it shall also go with those who do not believe 
the true Noah, that is, Christ Jesus; for he preached 
it in this world, saying first: "Repent, for the king- 
dom of heaven is at hand. Mark 1:15. Even as 
Noah had warned and preached, before the flood 
came, so Christ preached, and caused his apostles 
to preach, repentance, and still causes it to be done 
daily, by me, unworthy one, your beloved father, 
and by other servants of Christ. But what does it 
avail them? not many repent; they remain with the 
great multitude: we are lightly esteemed, for we are 
a plain, small and unlearned people. But Christ 
could well foresee the hardness of the people; hence 
he says in the Gospel: As it was in the days, or 
times, of Noah; they were eating and drinking, 
marrying and giving in marriage, until Noe entered 
into the ark; so shall it also be in the coming of the 
Son of man, that is, Jesus Christ. Matt. 24:37. 
Then shall the day of the Lord be as a burning 
oven. Mai . 4:1. Crying and lamenting will then 
avail wicked, unbelieving men nothing, for then 
there shall be no time to obtain grace. But now is 
the acceptable time, the day of salvation, now is 
the time of grace, the jubilee of the Lord, until the 
terrible day of the Lord comes. Is. 49:8; Deuter- 
onomy 15: 1. Then he shall say to those who would 
not believe the gospel, but followed the multitude: 
Depart, ye cursed, into everlasting fire, prepared 
for the devil and his angels. But to those who fol- 
lowed him in this life unto the end, he shall say: 
' ' Come, ye blessed of my Father, inherit the king- 
dom prepared for you from the foundation of the 
world." Matt. 25:41,34. 

Thus, my dearest daughter, lay it to heart, des- 
pise it not, for it is of great importance to you ; and 
diligently search (when you have received under- 
standing from the Lord) the holy Scriptures, and 
you will find, that we must follow Christ Jesus, and 
obey him unto the end; and you will also truly 
find the little flock who follow Christ. And this is 
the sign : they lead a penitent life; they avoid that 
which is evil, and delight in doing what is good ; 
they hunger and thirst after righteousness : they are 
not conformed to the world ; they crucify their sin- 
ful flesh more and more every day, to die unto sin, 
which wars in their members ; they strive and seek 
after that which is honest and of good report ; they 
do evil to no one; they pray for their enemies; they 
do not resist their enemies ; their words are yea 
that is yea, and nay that is nay; their word is their 
seal ; they are sorry that they do not constantiy live 
more holily, for which reason they often sigh and 
weep. Let not this, however, be the only sign by 
which you may know who follows Christ ; but [they 
are] also these, namely: who bear the cross of Christ, 
for he says: "If any man will come after me, let 
him deny himself, and take up his cross daily, and 



follow me." Luke 9: 23. For he has said: If they 
have persecuted me, they will also persecute you. 
John 15 : 20. But now some one might say, and 
persuade people, that he said this to his apostles. 
But the apostle Paul declares to them and says that 
all that will live godly in Christ Jesus shall suffer 
persecution. 2 Tim. 3:12. The prophet, also, says 
that he that takes up the truth becomes every one's 
prey; for that which is pure and clear cannot come 
forth. Is. 59:15. Hereby you may understand, my 
dear daughter, who follow Christ, to be saved through 
him. Beware of sin, that you do not commit it; and 
join these cross-bearers, that you may come to 
Christ, who bore the cross for us ; for we must 
follow his footsteps, and be like our Lord, the dis- 
ciple like his master ; and as we suffer with him, so 
shall we forever rejoice with him. But, my only 
daughter, whom I love from the heart, I beseech 
you, fear not this present suffering, so that you do 
not, on this account, forbear to seek your salvation ; 
this would be too great a folly; for now that I have 
suffered the same, I say with the apostle, that the 
suffering which comes upon us for Christ's sake is 
light and temporal, and works for us an exceeding 
weight of glory. For as the sufferings of Christ 
abound in us, so our consolation also aboundeth by 
Christ, and he always helps us to triumph, so that 
we keep the faith in a pure conscience; for it is 
blessed, says the apostle, if we endure stripes for 
well doing. Hence rejoice, that your dear father 
has suffered and endured threats, contempt and 
stripes for well doing ; I say for well doing, because 
I would not with the world walk the broad way to 
everlasting torment, which all shall receive who do 
not turn and follow Christ in the narrow way. The 
word of Christ is always the judge ; hence let no 
one think hard of me. John 12 :48. 

In the second place I also suffered because I loved 
my neighbor as myself, and would not name him. 
Be therefore resigned, and always think that your 
beloved father did not suffer as a thief or murderer, 
but as a Christian, of which I need not be ashamed, 
nor need you ; but let them be ashamed them- 
selves who do evil ; one need not be ashamed of 
that which is good. Though we are despised 
of men, who perish like grass, and vanish as a 
vapor, what care we for mortal man : if we only 
please the immortal God, all is well, for he will 
praise us. The praise of men is perishable. Hence 
we do not regard it, and look not at the things 
which are seen, but at the things which are not 
seen ; after these we follow and strive, and choose 
with Moses rather to suffer affliction with the chil- 
dren of God, than to live in the lusts of the world, 
for we have respect to the reward of Christ. Thither 
I will now go before, and wait for you and your 
dear mother a little while. Hence I pray you very 
affectionately, my dearest, only daughter, take the 
words of my letter to heart, so that you seek your 
salvation with all your heart, in following Christ. 
He will help you as well as he helps me, and has 
helped others who lived in my time and before. 
Christ is the way to eternal life ; hence keep his 
commandment, which is life everlasting. John 
1 2 : 50. 



872 



MARTYRS MIRROR. 



I further pray you, my dearest daughter, that 
you first of all love and obey your dear, beloved 
mother. If your beloved mother gets to be an aged 
woman, always show her great honor ; and always 
do your best with her ; it is a commandment of the 
I ord which has a promise. For if you do not love 
your dearest, beloved mother, how can you love 
our dear Lord, whom you do not see. But I hope 
and trust, my only, dear daughter, that you will do 
the best ; and I was very glad to hear in my bonds, 
that you conduct yourself so well, and are. so re- 
signed. Thank the Lord, that he has spared your 
beloved mother, so that you should get along bet- 
ter. But, as the time of the saints, of the prophets, 
of Christ, the apostles, and other saints, is fulfilled, 
so my time is also now being fulfilled, according to 
the providence of God, that I should henceforth 
rest in Christ. Thus I go the way of the prophets 
and apostles, believing what the holy Scriptures say, 
that Christ Jesus alone is our Savior, and seeking 
to be saved by his blood, his merits, and his suffer- 
ings alone. Many evil things are said of us, of not 
one of which are we guilty ; but we must suffer 
all for Christ's sake, and take his kingdom by force, 
for the violent take it by force. Matt. 11:12. Our 
enduring all things is our power and force, and by 
patience, meekness and longsuffering we can get 
through everything by the help of the Lord. May 
he grant you, my beloved daughter, and your dear- 
est mother, the same patient, good spirit, to over- 
come in all tribulation which you have together, or 
may yet have, for the name of the Lord, to his 
praise and your soul's salvation. Amen. 

Herewith, adieu in this wicked world, and be 
of good cheer together. Written and completed 
this 4th of March, A. D. 1572. By me your beloved 
father, imprisoned at Dortrecht for the obedience 
of Christ, and this to the praise of God. Amen. 

O merciful heavenly Father, who hast so specially 
chosen and loved me unworthy one, I, who am but 
dust and ashes, commend to you my dearest wife 
and my dearest, only daughter. 

Written by me in bonds, at Dortrecht. 

Jan Wouterss Kuyck . 



THE SEVENTH LETTER FROM JAN WOUTERSS, TO 
HIS FATHER AND MOTHER. 

The eternal merciful God, full of all comfort, 
grant you, my dearest, beloved father, and my 
dearest, venerable mother, his grace through Christ, 
and confirm the love of you both through his Holy 
Spirit ; so that you may pass this short time to the 
praise of God, as a light to the world, a pattern, to 
your children, and to. the salvation of your souls. 
Amen. 

After this my cordial wish, I beseech and exhort 
your love, that you henceforth yield your members 
as weapons of righteousness, and not as formerly in 
the old man ; but mortify the old Adam ; that is, 
put off the old man with his evil deeds, and put on 
the new man, in true righteousness and holiness, as 



the holy Scriptures teach, which serve us to eternal 
life. Rom. 6 : 13; Col. 3 : 9, 10. 

For his commandment is life everlasting. And 
remember, how diligently you walked in the com- 
mandments of men, by which they have made the 
commandment of God of none effect for themselves ; 
they also worship God in vain, teaching and ob- 
serving the commandments of men, which have no 
promise in the Scriptures, but shall be rooted up, 
because our heavenly Father has not planted them. 
Yea, the same is accursed by Paul. Gal. 1:8. O that 
you may now also be found very diligent, yea, much 
more diligent yet, in the unadulterated truth of God, 
which is revealed to you both through the grace 
of God, through Christ, in your old age. 

O this is such a great joy to me, that the Lord 
has spared you both so long, and that I have seen 
the day that my beloved father, and my beloved 
mother, and my only brother (I hope the best in re- 
gard to my dear sisters) have had their blind eyes 
enlightened, so that they are now able to distinguish 
light from darkness, that is, evil from good, and are 
determined to forsake that which is evil, and do 
what is good. 

If you go on together in this, and persevere unto 
the end, I hope that we shall rejoice with one an- 
other in the resurrection of life. 

When the righteous shall be raised up, O con- 
sider what great gladness and joy we shall then 
have, when the dear father, mother, and their 
children, shall hear the voice of our Bridegroom, 
saying: "Come, ye beloved, and possess the king- 
dom of my Father. But, dearest father and mother, 
brother and sisters, you must first think that Christ 
before that said: Marrow is the way and strait is the 
gate which leadeth unto eternal life. As the prophet 
Esdras testifies, who speaks of a city full of all good 
things, to which leads a way which is but the width 
of a man's footstep: on one side is water, and on 
the other fire; how is one to receive this city for an 
inheritance, except he first pass through the strait? 
2 Esd. 7:6. 

Hence Christ, the supreme Prophet (who could 
well foresee the wickedness of the world) said: Ye 
shall be hated of all men for my name's sake, and 
this because they have known neither me nor the 
Father. Matt. 10.22; John 16:3. He further says : 
Because I have chosen you out of the world, there- 
fore the world hateth you, for the world loveth his 
own. 15:19. Further: If they have kept my say- 
ing, they will keep yours also; if they have perse- 
cuted me, they will also persecute you; if they have 
called the master of the house Beelzebub, how 
much more shall they call you? 15:20; Matt. 10:25. 
For the servant is not better than his lord; hence, 
he that would follow Christ in order to get where 
he is must deny himself, daily take up his cross, 
and follow him in affliction, for he further says: "In 
the world ye shall have tribulation: but be of good 
cheer; I have overcome the world." John 16:33. 
Ye shall (he also says in the same chapter) weep 
and lament, but the world shall rejoice; and ye 
shall be sorrowful, but your sorrow shall be turned 
into joy, which no man shall be able to take away. 



MARTYRS MIRROR. 



873 



From this it is sufficiently obvious, that the way- 
is very narrow for the flesh, which must remain 
here; this must be ventured, or one cannot be 
worthy of being a disciple of Christ. 

But I trust that with Jacob we shall all desire the 
beautiful Rachel, namely, the kingdom of heaven, 
but this cannot be, we must first have Leah with 
her running eyes. For our trying, also the head was 
tried, who had done no sin; how then should not 
the members be tried ? for then only he thoroughly 
sees whether a man fears, loves and trusts him from 
the heart; whether he does not love his life more 
than his salvation. Concerning this necessary trial 
to which many saints of God were subjected, we 
have many examples in the holy Scriptures; as 
Abel, Jacob, Moses, David, Job, the three young 
men in the furnace, Daniel, Susannah, the seven 
brothers with their mother, many prophets, apostles, 
and many saints after them, and also in my time. 

Now it is my time, the Lord be praised, for I 
know that I am unworthy that I should place my- 
self among this number; but the good, merciful 
God counts me worthy, to fulfill the number of the 
martyrs who rest in Christ, and are waiting for their 
number to be fulfilled by those who should also be 
slain as they, for the testimony of Christ which was 
in them, and is in me, through Christ; which Christ 
has always, from the beginning of the world, been 
despised, evil spoken of, and cast out. Therefore I 
suffer for a little while; otherwise there is nothing 
for them to take exception to in me; they know 
nothing evil to allege against me, the Lord be 
praised. Hence I suffer now with Christ, as a 
Christian, for well doing, that my faith may be 
found much more precious than gold which per- 
isheth. Thus does God try his chosen; but in time 
of need he faithfully helps us; this (how wonder- 
fully God works in his chosen) I have experienced 
in my distress. Yea, I have very great joy, that he 
has kept my lips from beginning to end, this alle- 
viated my sufferings,' when my filthy, stinking car- 
cass (evil in its nature) was suffering, being sus- 
pended and scourged two different times; but now 
that it is over, I have joy in my heart. The first 
time that I was tortured, was the last Saturday in 
February; and the other the Wednesday after. But, 
dearest father and mother, be not dismayed og this 
account, but rejoice with me, that we have such a 
strong God, who so faithfully helps us: for he fights 
our battle, he will not let us be confounded. For, 
consider the ancient times, whether any one was 
ever confounded that trusted in him ; for he hears, 
says David, the cry of the poor, and their heart is 
sure that his ears attend unto their prayer. Thus, 
firmly believe God's word, and trust in him, and he 
will keep his promise; for this you must know, that 
though the outward man perish, yet the inward man 
is renewed day by day. Moreover, our temporal 
affliction is brief and light; of this I can now write; 
and it works for us a far more exceeding weight of 
glory, while we look not at the things which are 
seen, but at the things which are not seen. 

We endure the visible, and wait with joy for the 
invisible, eternal joy, in firm confidence and a living 
hope, which shall not make us ashamed. 



Then shall they who were faithful unto death in 
the truth, confessed the name of Christ before the 
world, and put off the mortal clothing be crowned; 
these shall be honored by the young man, Christ 
Jesus, as Esdras testifies. 2 Esd. 2 : 43. Hence, I 
am of good cheer in the Lord, be also of good 
cheer. For when the suffering was over, I was as 
though I had had a fall; so that I can say, What is 
suffering when it is over? it is not to be compared 
with the glory which shall be revealed in us. Romans 
8:18. O how joyful we shall be when we shall see 
that the children of God are such glorious kings, 
shining forth as the sun. Then shall the rulers of 
this world see whom they have pierced, whom they 
have mocked, despised and tortured; then they 
shall bewail it, but it shall then be too late. Hence 
I beseech you, be resigned, and thank the Lord, 
that you have raised such a son who is called to 
such a holy state. 

It is no wonder, that this happens to me; con- 
sider John, than whom a holier has not been born 
of women, and who lived so austere a life, but yet 
was imprisoned and put to death; yea, Christ him- 
self, Stephen, Peter, James, who did so many 
miracles, and so many good works, and were never- 
theless put to death. Hence Christ says: The serv- 
ant is not better than his lord. Thus there must be 
striving, and the kingdom of God must be taken 
by force, for the violent take it by force; for we are 
called, not only to believe in Christ, but also to 
suffer for him, and to help bear the sufferings and 
reproach of Christ. Though our earthly tabernacle 
perish, we doubtless expect a better in heaven. We 
are as sheep for the slaughter; who are not worthy 
of the world, we are to them filth, offscouring, and 
fools, for Christ's sake; but we are God's elect out 
of grace, through the blood of Jesus Christ, which 
alone cleanses us from all our sins, who alone by 
his sufferings and merits makes us worthy of his 
eternal kingdom; to him be praise, glory, honor 
and power for ever and ever. Amen. By me your 
beloved son, after I had striven unto blood against 
my enemies, this first day of March, A. D. 1572. 

My suffering sounds fearful, but I do not think 
that it lasted more than two hours in all. I do not 
know that I was in torture two hours; should one 
therefore deny the Lord? God forbid! 

Finally, I pray your love, that you mourn not for 
me, but rejoice from the heart, and praise God, that 
he separated your firstborn son from the womb, to 
bear his great and glorious name before the rulers 
of the world, and that the faithful God has so faith- 
fully helped me. for I was scourged thrice, and sus- 
pended four times. But Christ had suffered still 
more. And after the suffering I received great joy 
of the Holy Ghost, yea, that I wept for joy* because 
he has kept our lips, and does not suffer us to be 
tempted above that we are able to bear. I have 
deemed it necessary to write of those wonderful 
deeds of God, and to spread them, in order that you 
should also become bold in the truth; and I leave 
you this as a testament in remembrance of me, that 
the Spirit of God, which makes me strong and 
bold, may also thus confirm and lead you according 
to his will, who created you, and that you may love 



874 



MARTYRS MIRROR. 



each other : for if you loved each other, and lived 
peaceably., when you were in blindness, how much 
more ought you to love each other, and to live 
peaceably, now that your eyes are enlightened 
through the grace of God. And always pray the 
Lord, to give you still more grace, which he will 
also do; if you are found faithful in the little which 
you have already received, he will trust you with 
still more. Yea, he will give the Holy Ghost to all 
who ask him for it; but one must first depart from 
evil, deny himself, and say with Paul: "Lord, what 
wilt thou have me do?" When the heart is thus en- 
tirely surrendered, the Lord will further work and 
fulfill in you, because there is a good will in you. 
And always humble yourself under the mighty 
hand of God, and he shall exalt you in due time, as 
he has promised in many places; so that we may 
together be exalted by Christ our eternal Savior, 
whither I will now go before, and will much rather 
first give the mortal mantle of flesh, than th*at I 
should consent to the whore of Babylon. I will 
rather be slain by Cain, than on his account leave 
undone that which is pleasing to God. I will rather 
be stoned with Naboth, than sell my heavenly 
Father's inheritance, as Esau sold his birthright. 
Rather be stoned with Susannah, than do the will 
of the false rulers. Rather go with Daniel in the 
lion's den, than that I should kneel down before 
wood, stone, gold, silver, bread, wine, or oil. 
Rather go with the young men in the fiery furnace, 
than worship the image, which was set up, since it 
is written, that the Lord God alone is to be wor- 
shiped. Deut. 6. May the same purify you, my 
much beloved father and my much beloved mother, 
and through Christ his beloved Son, and the co- 
operation of the Holy Ghost, make you meet for 
his eternal kingdom, so that we may hereafter in the 
future world see one another with eternal joy. O 
heavenly Father, I who am but dust and ashes, be- 
seech thee here in my bonds, through Jesus Christ, 
grant hereunto thy unfathomable grace. Amen. 

Adieu in this transient world. O that you knew 
what joy I have; you would, I hope, be still more 
resigned. Finished this second day of March, f My 
hand is somewhat better again; I bear in my body 
the marks of our Lord. The faith is kept. I have 
striven unto blood; in this the holy name of the 
Lord be glorified forever. Amen. 

Jan Wouterss van Kuyck. 
Imprisoned in the Vuylpoort, at Dortrecht. 



THE EIGHTH LETTER FROM JAN WOUTERSS, TO 

HIS SISTER-IN-LAW, WHO WAS STILL AMONG 

THE PAPISTS, AND IN THE ROMISH FAITH. 

Affectionately written to you, my much beloved 
sister Neelken, Jacob's daughter, mother in the con- 
vent: I Jan Wouterss van Kuyck, your beloved 
brother-in-law, imprisoned at Dortrecht, not for any 
evil, but for the obedience of the gospel of Christ; 
which is no shame before my supreme Lord, who 
created us, but a great honor to him, that one for 
his name's sake, yea, for well doing, endures con- 



tempt and bloody stripes; such are accounted blessed 
by the holy Scriptures, which blessedness [salva- 
tion] Christ has merited by his great sufferings. 

And since I sought my salvation in Christ, I have 
fallen into affliction, but I do therefore not regret it, 
for salvation is dearer to me than this transitory 
life, and I will give my life for it, knowing and be- 
lieving that I shall, according to God's promises, 
which will not fail, receive an eternal one, which is 
better. 

Hence, I beseech you most affectionately, grieve 
not on my account; I thank you very kindly for all 
the great friendship you have shown me and my 
dearest wife, and also my only daughter, and which 
you may have further shown while I have been in 
bonds. 

Henceforth I know of no greater friendship to 
show you, my beloved sister; than that I must at 
my end invite you yet to the marriage of the Lamb, 
which is Christ; yea, heartily entreat you, to pre- 
pare yourself for it during this short time. Hence 
put off the old man with his evil deeds, and put on 
the new man, which is renewed in the knowledge 
of God, of him that created him. Put off the old 
Adam, and put on the new, and walk therein, and 
you shall henceforth not be conformed to the world, 
but be transformed by the renewing of your mind. 
Col. 3:9, 10; Rom. 12:2. 

See, beloved sister, I declare to you with the holy 
Scriptures, that you cannot come to Christ, the 
bridegroom, unless you sincerely follow him in his 
footsteps, in the narrow way which he walked; and 
I pray you, lay it to heart, for it is of great im- 
portance to you. I say and declare unto you, that 
neither you nor any one (I do not mean infants) can 
follow Christ, except you first deny yourself and de- 
liver up to him your own understanding, reasons, 
opinions, and your own life, even as he delivered up 
his life for us, that all who believe in him, and do 
not live to themselves, should not perish, but have 
everlasting life through him. 'Suffer to be told and 
have mercy on yourself, and trust not in the learned 
or that you bear the name of a Christian; to the 
learned, God's wisdom is hid, and the name does 
not make a Christian. But if you would neverthe- 
less trust in the learned, perceive by their fruits 
what kind of trees they are, as Christ taught, that 
every tree shall be known by his fruit. Consider 
how Christ condemns them in the gospel, and how 
they were enraged against Christ and his apostles, 
and how they laid hands on them ; and though the 
heathen judges found no cause of death, yet they 
had to put to death the innocent, if they wished to 
remain the friends of the scribes and of Caesar. Thus 
it is still; think not that it is better now; they fill up 
the measure of their fathers, that the righteous 
blood may be found on them. I have worked or la- 
bored for my necessities, for my widow, and for my 
orphan child; they will not work themselves,, and 
rather live off that which is other people's, and can- 
not bear that another works; hence the Bailiff for- 
bids me to work, on their account. Again, when I 
was to be tortured the second time, in order that I 
should betray my neighbor, which I could not do, 
on account of my conscience, they brought to me 



MARTYRS MIRROR. 



875 



the superior, who was to prove to me with the 
Scriptures that I might do it. The superior said 
that I might do it, for, said he, ' ' If you are the 
true people, your fellow brethren will with you re- 
ceive the martyr's crown. How can one attain to 
greater honor: hence you may name them. But 
since you are not the true people, you ought to 
name them, for God hates the wicked." This the 
superior said to me. O dear, consider in your heart 
what spirit actuates these learned men, how they 
expound — the ultimate object is nothing but mur- 
der. O dear Lord, forgive them. Thou teachest us 
better, namely, to love our neighbor as ourselves, 
yea, to lay down our lives for the brethren. Hence 
separate from them, you have long been one with 
them; lest you partake of their sins and abominable 
plagues. 

It is now, out of great love, declared to you be- 
forehand, by your very familiar brother-in-law, 
before that day comes upon you as a thief in the 
night; as the warning came in the first world, so it 
does still. Hence, if you would with Noah and his 
house be saved and protected, betake yourself un- 
der the protection of the true Noah, and observe 
his commandment, which is life everlasting; he calls 
you and all men; he knocks; he stretches out his 
hand to you ; refuse him no longer, and do not rely 
on this, that you are called a Christian, and that 
God is merciful. Remember with it, that neither 
the name, nor the water, nor the sponsors make a 
Christian, but he that doeth righteousness is right- 
eous; they that are led by the Spirit of Christ are 
his. And remember also, that God is just, as David 
declares, saying: God is a righteous God, or a 
righteous judge, and God is angry with the wicked 
every day. If he turn not, he will whet his sword, 
he hath bent his bow, and made it ready. He hath 
also prepared for him the instruments of death; he 
ordaineth his arrows against the persecutors. Psalm 
7: 11 — 13. Attend well unto every word, for he is a 
strong archer when he lets fly his arrow, none can 
evade him. Hence consider his arrows which he let 
fly at the first world, at Sodom, Gomorrah and 
others. These accounts have been left us in writing 
that we should fear the word of the Lord more than 
the aforesaid learned men; and if we, through fear 
and love, observe his commandments, then the 
word, that God is merciful, will avail for us. For 
his divine nature is such, that his wrath and his 
mercy proceed together from him, and this on this 
wise, that if the righteous forsake the way of the 
Lord, his righteousness shall not be mentioned, but 
he shall die for the sake of the blasphemy. Ezekiel 
i8;24._ 

Again, if the sinner turns away from his evil ways, 
does that which is good and right, and walks in the 
way of the Lord, his sins shall be remembered no 
more, for the Lord has no pleasure in the death of 
the sinner, but that he turn from his way and live. 
Ezek. 18:21; 34:11. Hence I beseech you, that 
you will free yourself from all the ways of the world, 
of the carefulness, and of the old things, of which 
your heart may be full; so that the word of God 
may be planted in you with meekness and you 
may be found good earth bringing forth fruit abiding 



unto life eternal. God's judgment is now declared 
that every tree which bringeth not forth good fruit 
shall be hewn down and cast into the fire. Matthew 
7:19. Let therefore the hammer of the divine word 
break your heart into pieces; remember the words 
of the prophet: " Rend your hearts, and not your 
garments: for God is long-suffering and merciful, 
and of great .kindness, who forgiveth sin." Joel 
2:13; Ps. 103:3. Hence, dear sister, remember 
that the long-suffering and daily kindness invite 
you to salvation; refuse it no longer, for thereby 
you would wrong your own self. Therefore amend 
your life and ways, and believe and obey the gospel 
and you shall be saved through Christ, for this is 
the promise, even eternal life. 1 John 2:25. But if 
you want to continue in the ordinances of men, and 
to be led thereby as the ox to the slaughter, you 
will find yourself deceived in the end; for in vain do 
you observe the commandments of men, which have 
no promise from the Lord, as I also said to the su- 
perior. He said that what God has not forbidden 
he permits. O is this not a feeble reed in which to 
trust; but Christ teaches differently, saying: "Ev- 
ery plant which my heavenly Father hath not 
planted shall be rooted up. " Matt. 15:13. And the 
apostle says that no other foundation can be laid, 
than Christ alone. 1 Cor. 3:11: In the second 
place the apostle has declared all the counsel of God 
and withheld nothing from us. Acts 20:27. 

In the third place, he says: If any preach any 
other gospel than I have preached, let him be ac- 
cursed. Gal. 1:8. Yea, though it were an angel 
from heaven (mark well) yet his doctrine must not be 
received, if it is anything different. How should we 
receive for the purpose of honoring God with it, 
that which has proceeded from men, who are prone 
to wickedness from the cradle, and drink iniquity 
like water? Hence, what man institutes is like the 
labor of the spider; it can be used neither for cover- 
ing, nor for clothing; but every one that hears and 
keeps the word of God for his salvation need add 
nothing to it. 

Finally, I declare unto you once more in the 
name of my Lord: Amend your life and ways, be- 
lieve the gospel, and flee idolatry. But if you yet 
think that you do not worship them, it is at least 
evident, that you serve them, kneel before them, 
and honor them, which God has forbidden, who 
requires his . true statutes to be kept, and says by 
the prophet Jeremiah: "Obey my voice, and I will 
be your God, and ye shall be my people." Jere- 
miah 7:23. And another prophet: "A son honor- 
eth his father, and a servant his master: if I then be 
a father, where is mine honor? and if I be a master, 
where is my fear?" Mai. 1:6. Hence, if God is 
our Father, we must obey him more than men; if 

j he is our Lord , we must honor him with that which 
he commands us. Then if we be reproached we will 

j think: The servant is not better than his lord; if 
they have called the master of the house Beelzebub, 
why should they not call them of his household so? 
In short, he that would follow Christ to his mar- 
riage feast, must deny himself, take up the cross, 
and prepare his heart to suffer with Christ, in order 
afterwards to rejoice with him. And this suffering is 



876 



MARTYRS MIRROR. 



short, hence it is light: do not on this account re- 
main behind. The Lord will help me and all the 
godfearing through, and he will not suffer you to 
be tempted above that you are able to bear, but will 
help you to triumph, though your enemies be never 
so many; God is our shield, who can overcome him? 
Dear beloved sister, it is nothing strange that I suf- 
fer; it is a sign that the Lord loves me, and I count 
it for my salvation. He tries me as gold is tried in 
the fire; thus he tried many chosen saints of God 
before my time, as* Abraham, Jacob, Moses, Caleb, 
Joshua, Daniel, John the Baptist who was the holi- 
est of those born of women ; Christ himself and his 
apostles, and others, were tried, as Job; but if we 
adhere to the Lord in temptation, the crown of 
eternal life is ready for us. 

Herewith I will conclude this letter, kindly ask- 
ing you not to reject my humble labor to you, 
which I have done out of great friendship. Search 
the Scriptures in regard to' these things, and see 
whether they are not so. If you cannot understand 
or comprehend it, I kindly ask you, love your dear 
sister nevertheless, for she has been to me a very 
affectionate and faithful wife, so that I cannot thank 
her enough for her friendship and good company. 
Likewise love our only daughter, for I think that 
she has prolonged her beloved mother's life, the 
Lord be praised. But do not lead our child to dumb 
idols; by so doing you would sin still more against 
God. Take my letter in good part; for it has been 
done out of a faithful heart. O Lord, grant our be- 
loved sister thy holy knowledge, as thou didst to 
Saul, who also had a zeal without knowledge. 

Herewith I bid you, my beloved sister, adieu. 
Farewell . 

Written in my bonds, on the fifth day of March, 
A. D. 1572. By me, your beloved brother-in-law, 
(in the Vuylpoort at Dortrecht). 

Jan Wouterss Kuyck. 



THE NINTH LETTER FROM JAN WOUTERSS, TO 
HIS YOUNGEST THREE SISTERS. 

Affectionately written to you, my three beloved 
sisters, by me your beloved imprisoned brother, im- 
prisoned for well-doing, and for the obedience of 
the gospel, which is no shame to me before the Al- 
mighty, who has created us, but is a great honor to 
him, for his power is made manifest through us 
poor men, who suffer and endure stripes and con- 
tempt for his name's sake, and adhere nevertheless 
to the truth. Hence we do not regard these wicked 
men, who are nothing but dust and ashes, and shall 
vanish away as a vapor; but they that do the will of 
God shall abide forever. Though our earthly taber- 
nacle perish, which must perish once, we look with 
patience for a better one in heaven, which is imper- 
ishable. And since we are assured of this in our 
hearts, we faint not, willing to be freed from this vile 
flesh, which is prone to sin from infancy and to be 
at home, resting with Christ our Lord. But before 
we attain to this rest, we must first labor a little and 
fight against our enemies, who have been, and are. 



still, very many. Understand this well, we get 
through this, and this through him who strength- 
ens us, which is Christ our Lord, who fights 
for us, so that we keep the faith, and see our desire 
upon our enemies; and we can rejoice in our suffer- 
ings, because of the victory which we obtain through 
Christ. And striving thus, we enter into rest. Yes, 
our dear Lord so strengthened me, that I was not 
disturbed by all the torturing. It seemed to me 
that I could embrace the Bailiff, so friendly was my 
heart towards him, when I was not yet dressed after 
the torture. 

See, my dear, beloved sisters, I have discovered 
it for you in advance; that the Lord of lords is a 
faithful helper in time of'need. Hence I beseech 
you together, fear not men, but this almighty Lord; 
for they cannot harm one hair of the people of God, 
except they first receive the power from our Lord 
on high, and he' will not permit them more than we 
are able to bear, and will always with the tempta- 
tion make a way to escape so that we shall be able 
to bear it. 1 Cor. 10:13. The souls of the right- 
eous are ever in the hand of God, and the torment 
of death shall not touch them. Wis. 3:1. He is 
able to alleviate the pain, as he did to me. Praise to 
him forever for his great faithfulness. Amen. 

Mark thereby the wonderful deeds of God, that 
he so faithfully helps them that believe and firmly 
trust in him, whom they yet do not see. 

Hence I know of no greater friendship to show 
you for this time, than to reveal to you the wonder- 
ful deeds of God, that you may rejoice therein with 
me, and that you may also be awakened to your 
salvation, to seek it alone in Christ Jesus, through 
his holy word, which teaches us, in the first place, 
repentance, and to believe in the gospel, in which 
Christ has said; If any man thirst, let him come 
unto me and drink for nought. He that believeth 
on me, as the Scriptures hath said, out of his belly 
shall flow rivers of living water. This spake he of 
the Holy Spirit which they that believed on Christ 
should receive. John 7:37. Hence I entreat you 
most affectionately, to betake yourselves to the 
clear wine Christ Jesus; you shall receive it without 
price. Hence, constantly lead a penitent life, and 
pray with a longing heart for saving faith; so hun- 
ger and long to receive it from Christ, as you would 
long to receive bread, when you are hungry; and 
you shall receive it, and shall bring forth the fruits 
of the Holy Spirit, namely, love, peace, gentleness, 
patience, long-suffering, goodness, faith, meekness, 
temperance and thus in all the virtues you are to 
approve yourselves in obedience and in a meek and 
quiet spirit, as dear children of God, and always 
prepare and adorn yourselves thereto, and not with 
gold, silver, or costly apparel, for thereby one con- 
forms to the world, to please her. But I counsel 
you for the best, that you do not do these things, 
lest you be punished with the world by the future 
judge, Jesus Christ, whom they despised and cast 
out, together with the prophets, apostles, and many 
saints, and also your brethren. Hence do not seek 
to please the wicked world, but him who created 
you, that you may be saved through Jesus Christ. 



MARTYRS MIRROR. 



87T 



Hence exercise yourselves and read the word of 
the Lord, which will profit you in all things, how 
you may walk circumspectly in order to please the 
living God, and to be saved. And then the Spirit 
of Christ will guide you into all things, and you 
shall yourselves be taught of God. And he shall 
with the finger of his Holy Spirit write inwardly 
upon the tables of your heart. 

Therefore always hearken to him, and you shall 
be his friends, yea, he shall be your brother; and if 
you follow him to the end, you shall possess what 
Christ possesses. Thither I will now go before, and 
wait for you there a short time, hoping that you will 
follow for your salvation's sake. When then our be- 
loved father, and our beloved mother, my dearest 
and beloved wife, and my dear, only child, my only 
brother, my dear, beloved sisters, and other familiar 
friend§, when we shall meet together (as I hope) in 
God's kingdom, what greater joy could we have? 
Hence take heed that this do not fail us, and that 
none of us be found to remain without. Love one 
another; set one another a good example; let each 
seek to be the first in good works and in the fruits 
of faith. Be diligent in reading, and warn one an- 
other against sin, for the other, crooked serpent* is 
very subtle in drawing off, and in exhibiting the 
lusts of the world, thereby to allure you, in order to 
keep you from God. He will lay his ambushes and 
manifold nets and snares; but continue always stead- 
fastly in the fear of God, and do not listen to him, 
and he will flee from you; and think how he de- 
ceived Eve and Adam, and the whole first world, 
with the exception of eight persons. And it is still 
the same spirit; hence keep diligent watch, often 
resort to fasting and prayer, and always live soberly, 
that your flesh do not overcome you; for this is the 
worst enemy, for wherever we be, he is always with 
us, and is constantly advising us to evil. He ever 
strives against the Spirit; for it is very painful to the 
flesh, that it cannot fulfill its lust, and that it is sub- 
jugated by the Spirit. But, dearest sisters, if it 
should happen that Satan should take you unawares 
(since he never rests, but is always seeking whom 
he may devour) always rise again, and do not yield 
yourselves to become servants or handmaids of sin, 
but take better heed; it is for your warning. Hence 
humble yourself under the mighty hand of God, and 
seek henceforth to purify your souls in obeying the 
truth through the Spirit, and run henceforth in the 
conflict that is set before you and all the godfearing; 
that you may not be found as those who become 
weary and dissatisfied in the way of the Lord, as I 
have known many to do. For by conflict all the 
godfearing are tried; for how should they overcome, 
if there were no conflict? but to them that overcome 
the kingdom and an eternal crown are promised as 
a reward. And the holy Scriptures also teach you 
to honor father and mother; hence do not forget 
this, but help them in everything wherein they may 
need you, and always proffer your willing service; 
for this will be pleasing to the Lord, and our dear, 
beloved, venerable father, and our dear, beloved, 



* Evidently an allusion to Isaiah 27: 
*isn) two serpents seem to be indicated. 



where (see German ver- 



venerable mother, can then rejoice, because their 
children have found delight in keeping God's com- 
mandments, whereby one can escape the future 
wrath of God. And when their days are fulfilled, 
they can depart in peace and tranquillity, and com- 
mit the keeping of their souls in well doing unto a 
faithful Creator, and this because this good Lord 
has also called their dear children to the faith, and 
they have lived to see that they have found delight 
in the truth, to take it up, which has so long been 
trampled under foot, even as the whole world still 
does in its ignorance. Again, because they leave 
behind them believing children, for a child that 
fears God is better than a thousand that are un- 
godly; for children that do not fear God are to be- 
lieving parents an affliction from the Lord, which 
cannot well be healed. 

Thus, my dearest, beloved three sisters, I will 
commend and trust to you and my only brother, 
that you will fear and love God all your life, which 
will last but a short time when compared to the 
ages of eternity. The fear of God teaches to beware 
of evil; and to love God is to keep his command- 
ments, as Christ says: "If ye love me, keep my 
commandments. ' ' 

The Scripture also says: The fear of the Lord 
driveth out sin; it is also the beginning of wisdom. 
Sir. 1:21, 27. Hence I entreat you all, love the wis- 
dom of God above gold, and it shall come and 
meet you; and when you have received much un- 
derstanding and wisdom, do not exalt yourselves 
therein, as though you were somebody; but thank 
the Lord for it, that he gives it into your keeping, 
and always apply it for the purpose for which he 
has given it you, for he appoints you only stewards 
over it. And when the Lord then sees that you are 
faithful over his property, that you do not suffer it 
to lie idle, nor squander it, but that you are lights 
in the world, as pleasant olive twigs of Christ, pleas- 
ant branches, beautiful stones in the temple of the 
Lord, he can entrust to you much more still, so that 
you may bring forth fruit more abundantly, and 
come to Christ our bridegroom, as an adorned bride 
of Christ, as a people of God, as members, as sisters 
and brethren of Christ, yea, as a royal priesthood. 
But when the other, crooked serpent sees this, he 
will envy you most, and work against you through 
the children of unbelief, in whom he now works, 
and in whom he has always worked. But, my dear 
sisters, always be of good courage, and take faith 
for a shield, with which always to protect yourselves 
and you shall quench and resist his fiery darts; and 
be armed also with the other spiritual weapons of 
God, as the apostle teaches, Eph. 6, and you shall 
remain steadfast, and be saved. May the good, 
eternal, almighty God, who lives in eternity, who 
rejoices with his holy angels over one sinner that re- 
pents with all his heart, make you all, my beloved 
sisters and brother, meet and perfect for his heav- 
enly kingdom, through Jesus Christ his only Son, 
and by the co-operation of his Holy Spirit, that you 
may always have your delight in the right way of 
the Lord as David says; for they [his judgments] 
are true and righteous, and more precious than 
fine gold, and sweeter than the honeycomb (Psalm 



878 



MARTYRS MIRROR. 



19:9, 10); use all diligence to perform this, and this 
to the salvation of your souls. Amen. 

Herewith I will bid you my much beloved three 
sisters, adieu in this sorrowful, transient world, and 
I thank your love for all your friendship. 

Written in my bonds, and finished on the sixth 
day of March, by your beloved brother, for a re- 
membrance to you all. A. D. 1572. 

J. V. K. 



THE TENTH LETTER FROM JAN WOUTERSS, TO HIS 
OLDEST BROTHER-IN-LAW AND SISTER. 

Grace and peace from God the heavenly Father, 
through Jesus Christ his only Son our Lord and 
Savior, and the co-operation of his Holy Spirit, al- 
ways be multiplied to you both, for the conformation 
of your faith, and for consolation on your pilgrim- 
age, that you may not weary in the only way of 
life, but may unwaveringly go on to your rest, so 
that you may together receive the end of your sure 
faith, namely, the salvation of your souls. Amen. 

After this my cordial brotherly salutation and 
good wish, be pleased to know, my most cordially 
beloved oldest brother-in-law, and my most heartily 
beloved sister, that in this conflict I have constantly 
remained unchanged in the faith of the truth, once 
delivered to the saints; for which I now suffer vexa- 
tion from mortal men, enduring it with a patient 
heart. 

I cannot fully thank the Lord for this great grace 
that he has thus preserved us as the apple of his 
eye. Hence I beseech you both, be not dismayed 
on account of my transient tribulation, but be the 
bolder in the living faith, which worketh by love, 
knowing that your labor will not be in vain, but 
that it will follow you, clothing and adorning you in 
the day of Christ. Hereunto look constantly, and 
always follow his footsteps, in humility and meek- 
ness of heart; and be ever resolved the longer the 
more to live still more holy, remembering that we 
always fall short in many things, as I also experi- 
ence in my own case; but my hope and refuge is 
Christ Jesus, who is our salvation, righteousness, 
perfection, eternal priest, propitiation, and interces- 
sor. I would further inform you my specially be- 
loved brother and sister in the Lord, that I your be- 
loved brother-in-law and weak, unworthy brother, 
could not well refrain from writing your love a little, 
though I am conscious that my gift is simple and 
small, and you have such an abundance of Script- 
ure, and also the anointing, which always teaches 
you what is right, so that I deem it unnecessary to 
write you much; but I feel nevertheless constrained 
thereto, in order that I may, in some measure, show 
you my unchanging love before I put off this taber- 
nacle; it serves for your consolation and for the 
strengthening of your faith, and I am confident in 
my heart, that it will be acceptable to you, though 
it be little. Thus, my dearest, I present to you noth- 
ing new, but beseech and exhort you both, that you 
take diligent heed to keep the pearl of great price, 
and to preserve the precious treasure in your 
earthen vessels. For you know how much it cost 



you, before you found and obtained it; and in con- 
firmation of it that it still is and remains in you, let 
your light shine before your enemies, who are terri- 
fied thereby, and vanquished before your eyes by 
the Lord, without your help, as we have an exam- 
ple in Gideon, and others, wherein it is fully shown 
to us, that the Lord fights his people's battles. And 
since it is certain that the almighty Lord is with us, 
who can be against us? He that spared not his only 
Son, how should he not with him give us all things? 
Thus- he is a shield to them that seek and trust him 
with all their hearts, and believe his word to be sure, 
that he will not forsake us, but [that] the Lord Al- 
mighty will be with us unto the end of the world. 

But if we do not trust him, and forsake him, and 
are afraid of the manifold enemies of the truth, and 
flee on this account, as did the ten spies, he will 
also forsake us. But if we have a manful spirit, with 
Joshua, Caleb and David, and remember in our 
hearts, that God is true, that his hand is not short- 
ened, that he is a faithful succorer of the miserable, 
who has delivered us from the hand of Pharaoh, 
from the specious deceptive and insinuating sedi- 
tion of Korah, Dathan and Abiram, from the strange 
fire, and from other enemies and perils, and who, 
according to his promise, for his name's sake, and 
for our salvation, will help us further ; not only in 
the beginning, or in the middle, but unto the end 
will he bruise the head of our enemies, so that 
through the help of the Lord we shall overcome 
our enemies. Hence have good courage, and be 
of good cheer ; he who through his great grace be- 
gan the good work in you, the same is also able 
(this is certain) to perform it in you, and in all 
that believe in him and are of good purpose. And 
consider, do we not see our desire upon our ene- 
mies, that, however they stir, labor, strive, despise, 
beat, threaten, and slander, we through the grace 
of the Lord nevertheless remain unchanged and un- 
disturbed ? I certainly believe that steadfastness is 
the desire of Christians, for it has the promise 
of salvation. Thus I unworthy one, in a small de- 
gree hereby minister to you, that I may spread and 
magnify the name of the Lord, and his faithful daily 
help and power. I also counsel all Christians, when 
they go walking in their pleasure garden, namely, in 
the holy Scriptures, that they forget not the Psalms 
of David, which are left us by the Spirit of God ; 
they serve us especially to righteousness, boldness, 
a firm confidence, a living hope, and for consola- 
tion in our pilgrimage. In short, all Scripture is 
given by inspiration of God, and is profitable for 
doctrine, for reproof, for correction, for instruction 
in righteousness : that the man of God may be per- 
fect, thoroughly furnished unto all good works. 
2 Tim. 3 : 16, 17. Again: Whatsoever things were 
written aforetime were written for our learning, that 
we, through patience and comfort of the Scriptures 
might have hope. Rom. 15:4. Hence adhere there- 
to; you will therein find all that will be necessary to 
your salvation, as I trust from the heart that there 
will abide in you that which you have heard and 
accepted from the beginning, nothing strange, but 
as declared in the holy Scriptures. For you know 
what it has wrought in you, how through this heav- 



MARTYRS MIRROR. 



879 



enly trial you are delivered from your vain conver- 
sation, in which the whole world is still sunk ; how 
you have turned from dumb idols to the living God, 
yea, are passed from death unto life, so that you 
are enlightened, and your hope made alive, and 
all this through Jesus Christ. And loving his ap- 
pearing, we patiently wait for him in good works, 
which live in us, so that we love our neighbor as 
ourselves, seek his advantage more than our own, 
yea, when necessary lay down our lives for the 
brethren. This is a seal and sign that we love him 
whom we do not see, and that we yet believe in 
him, as though we saw him. Again, if we did not 
love the brethren, whom we see, how could we in 
truth love God, whom we do not see ? But that we 
from the heart and fearlessly love the brethren and 
sisters, by this it is known that we are Christ's dis- 
ciples ; and they that are Christ's disciples are some- 
times tried, as gold in the fire; yet not to destruc- 
tion, but to purification and greater perfection, for 
he chastens every son whom he wants to receive 
and loves. Heb. 12:6. And it is nothing strange 
to us, that this now in these latter days happens to 
us unworthy ones ; for it has always been so from 
the time of Abel — darkness has always hated the 
light, for they will not be reproved in their dark- 
ness, but resent it, and in order to defend them- 
selves, and to continue in their own way, they say, 
"Judge not, that ye be not judged ;" but what the 
apostle says : ' ' And have no fellowship with the 
unfruitful works of darkness, but rather reprove them 
(Eph. 5:11); this they passed by. ' 

Thus drunkards, idolaters, and the like, know 
how to help themselves with the Scriptures ; but 
alas ! with such fig-leaves they wrong themselves, 
and suffer themselves to be led by the learned like 
the ox to the slaughter. O dear Lord, I heartily 
pray thee, enlighten the eyes of our enemiees, as 
thou didst to Paul, who also persecuted the church 
of God. Take this brief letter in good part, for I 
trust that you are yourselves taught and strength- 
ened. Be manful therein, watch, stand fast in the 
faith, be strong in the faith, and let all your things 
be done in love, and as I sincerely trust concerning 
you both. Herewith I will commend you, my 
much beloved brother-in-law and brother in the 
Lord, and my greatly beloved sister in the Lord 
(and by marriage), to the Lord of lords, and to the 
rich word of his grace, which is able to keep you 
from all evil, and to make you zealous in that 
which is good, and meet for his eternal kingdom, 
to give it to you, the incorruptible inheritance 
among them that are sanctified. I also thank you 
both as much as I can, for your great friendship 
and affection to me unworthy one. 

Herewith I bid you adieu ; there in the presence 
of Christ Jesus I will await you, and my very dear 
wife, and all the godfearing left behind. Amen. 

Written shortly before Easter, when I hourly ex- 
pected to be notified that I was to offer up my 
sacrifice, to the praise of God, and to my salvation. 
Amen. 

Herewith I bid my nephews and nieces adieu on 
this earth. O that they would also follow Christ, 
when they have attained to understanding; then 



they would also come where he, namely, Christ, is ; 
and they that repent and keep his commandments, 
these are his friends and disciples who follow him . 

Hence I beseech you, my dear, beloved niece, to 
shun evil, diligently to seek the kingdom of God and 
his righteousness, and to work to satisfy her hunger 
with bread, and quench her thirst with drink. If you 
do this, my dear niece, you will be one who with 
Mary has chosen the good part ; and I will then 
await you there with Christ Jesus, whither I will go 
a little beforehand ; and all that love the truth will 
follow. To this end may the good Lord grant his 
grace, that this my heartfelt wish may be realized, 
to the salvation of my nieces and nephews. Amen. 

Written in my bonds, by me, 

Jan Wouterss van Kuyck. 



THE ELEVENTH LETTER FROM JAN WOUTERSS, TO 
P. J., HIS YOUNGEST BROTHER-IN-LAW. 

Grace and peace from God the Father through 
Jesus Christ, and the co-operation of the Holy 
Spirit, be multiplied to you, my much beloved 
brother, and to all that seek their salvation with 
all their heart, in the name of Jesus Christ; that 
we may be able to stand, by the help of the Lord , 
in this last conflict that is set before us, and may 
patiently finish it, for an example to our neighbor, 
for a light to the world, to the salvation of the soul, 
and to the praise of God. Amen. 

After this my heartfelt wish, I cannot forbear to 
write you a little, if peradventure I and you may 
be refreshed somewhat thereby. In the first place, 
know that I cannot fully thank our God for his 
grace, that he has called me, unworthy, poor, vile 
man to this state, whereby I perceive the great love 
which he has to me, unworthy one; he chastens 
me according to his mercy, thereby confirming that 
I am not a bastard. O what great grace is this, 
that the good God seeks my salvation, which sal- 
vation has been, and still is, the sole object of my 
seeking and praying, as I wrote to you before my 
imprisonment, to help me to pray, that the Lord 
would give and let come upon me what is for my 
salvation, which I trust his grace that he, out of 
great mercy, does, and will do according to his 
promise and goodness, and not according to my 
righteousness, for his grace knows better than I 
what I need. Hence his will be done for my sal- 
vation, to take me away from the evil, which fre- 
quently arises through the work of Satan, which he 
works in the children of unbelief; for I have found 
from my youth, that one trouble and difficulty fol- 
lows upon the heels of another. And he that from 
the heart seeks his salvation and the welfare of the 
church, often has to suffer the pains of travail. 
Moreover, one has much to die unto and mortify- 
in himself, and constantly to fight, so that one is 
seldom without conflict, even as Paul and also many 
pious witnesses of God; but all who do not become 
weary, and who overcome, shall inherit all things, 
and to them that overcome the crown is promised . 
Let therefore no one become faint or weary, know- 



880 



MARTYRS MIRROR. 



ing and believing that we have such a strong cham- 
pion, who cannot be conquered, but from whom the 
wicked must flee. Paul says: "If God be for us, 
who can be against us?" Rom. 8:31. The Lord 
said to Abraham: "Fear not; I am thy shield, and 
thy exceeding great reward." Gen. 15:1. The 
Lord said, yea, commanded him, that he should 
be of good courage, and not be afraid or dismayed; 
he promised always to be with him, wherever he 
should go (thus he was also with his faithful servant 
Moses), and [told him] that he should meditate 
day and night on the law of God. (Oh ! herein 
I fall far too short, which I heartily regret), that he 
should not depart therefrom either to the right or 
to the left, and his way should be prosperous and 
full of blessings, and he should trample his enemies 
under foot and devour them as bread. Yea, God 
sent his angel, as he had promised, as a champion, 
so that the Lord himself fought the battle. O is 
this not a faithful God ! who should not trust in his 
powerful word? And though we do not see him 
externally, yet we daily behold his creation, which 
through the power of his word still stands in its 
strength, though it be but a little flower out of the 
earth. 

Hence, though a storm come upon us accasion- 
ally, let us firmly rely upon the word and promise 
of the Lord; that we do not sink with Peter, but 
pass- over this raging sea to the Lord, always pray- 
ing him, in faith, and with firm confidence in his 
word, for strength, as those that are never sated. 
I, unworthy servant, now, in this state, well experi- 
ence his faithfulness, praise to him forever. He has 
promised to assist us, and not to forsake us, as he 
says by the prophet: Can a mother forget the son 
of her womb, that she should not have compassion 
on him ? though she do this, yet will I not forsake 
thee. Isa. 49: 15. He is also the strength of the 
poor, a sure refuge, and a true helper in time of 
need. Yea, he preserves his own as the apple of 
his eye, in water, in bonds, and in the fire; hence, 
he that afflicts his chosen afflicts him, as the Lord 
said to Saul: "Why persecutest thou me?" arid 
he that does good to his chosen in his name, does 
good to him. Hence let every one persevere stead- 
fastly, and do good cheerfully without wearying, 
for in due time we shall also reap without ceasing; 
and the good shall arise unto everlasting life. We 
are created unto good works through Christ. Hence 
let every one bring forth good fruit, unto which he 
is appointed; and God our heavenly Father will be 
honored, and purify us still more, that we may 
bring forth fruit still more abundantly, and grow 
up unto the [measure of the] stature of the fullness 
of Christ; and so doing we shall wait for the coming 
of our Lord and Bridegroom, and this with pa- 
tience, for patience is the strength of the godfear- 
ing. Nothing special further for this time, but hold 
fast what you have, and be faithful unto death, for 
your and my faith is the unadulterated truth, which 
perform in the fear of God, by the help of the Lord, 
and you shall have peace with the Lord, according 
to his promise. Be of good cheer this short time 
of your pilgrimage; sorrow not for me; and though 
I am now baptized with the baptism of suffering, 



and drink the cup of affliction, it is for my salvation. 
Henceforth I expect through the grace of the Lord 
the crown of life. What does it signify ? once we 
must part; if I had died of the pest, or of some- 
thing else, all to whom my person is dear would 
certainly have to miss me ; and it is manifest that 
I do not suffer as an evil doer, but because 1 have 
accepted Christ Jesus, and this I do not at all regret. 
I salute you, my dear wife, and yours, and all the 
godfearing, cordially in the Lord. Pray for me, 
and cause prayer to be made for me. Amen. 



A CONFESSION OF FAITH, TO THE BAILIFF AND 
THE COUNCIL THEN RESIDING IN DORTRECHT, 
BY JAN WOUTERSS; TOGETHER WITH A BRIEF 
EXPLANATION EXHORTING THEM TO RE- 
PENTANCE. 

To my honorable lord the Bailiff, and my honor- 
able lords the burgomasters, aldermen and the 
council of the city of Dortrecht. I, Jan Wouterss, 
your prisoner, not for any crime, but for the sake 
of my faith, which is nevertheless right before my 
God, wish you, you ministers of God, that he would 
grant you all a prosperous, peaceful, healthy, long 
life, and understanding rightly to use your office, 
in punishing the evil (that is, evil-doers), and pro- 
tecting the good. Rom. 13 : 3. 

Further, the reason of my writing is, that I briefly 
confessed my faith, but did not add the explanation. 
Hence I put this in writing, in order not to summon 
my honorable lords again, and cause them trouble. 
I confess that I was a zealous papist in my youth, 
which I heartily regret, for then no good fruits pro- 
ceeded from me. Afterwards God opened my blind 
eyes, to serve no longer dumb idols, but the living 
God alone, who created me. And he revealed to 
and gave me, poor, sinful man, the faith of the 
truth, by which we are saved. This faith is, as the 
Scripture says: This faith and the inward baptism 
constrained me to the obedience of his word, to ful- 
fill his righteousness. Hence I confess, that I was 
baptized upon my faith, and this with desire, ac- 
cording to the command of Christ, renouncing the 
devil, the world, the pope, and his adherents. 

I confess Christ Jesus alone as the way of the 
truth, and the life. And there is none other name 
given to men, whereby we can be saved, except 
through Christ alone. I further confess that it is 
certain that the customs of the priests and of all the 
" shaved" are the broad way to damnation. They 
are human institutions, an abomination to God, and 
plants which our heavenly Father has not planted; 
hence they are also cursed, for there can no other 
foundation be laid, than that is laid, which is Christ 
alone. Those of the pope's adherents who under- 
take to be leader's are blind leaders, and if the 
blind lead the blind, says Christ, both shall fall into 
the ditch. Every one that will not believe it, or can- 
not, because of his sins, the same must know it after 
death by pain (2 Esd. 9:12); hence repent truly 
now. Further, my honorable lord Bailiff thinks that 
I am in error, or that my faith is of no account. 



MARTYRS MIRROR. 



881 



To this I reply: If this were true, then my fruits 
would be evil, which always prove more than mere 
confession; but now I have by the help of God 
walked therein for so many years, from my youth, 
even until now, according to my weakness, avoided 
all bad company, diligently and quietly earned my 
living, and eaten my own bread, from which I am 
now taken away, as though I were a murderer. 

Lord, forgive them, for they know not what they 
do; I forgive them, O my dear lords, repent, for he 
who touches us touches the apple of the eye of my 
God. 

I also confess that I have attended the assembly 
of the believers, so often that I cannot count it. 
For the supreme King has given us a promise 
therein, saying; "Where two or three are gathered 
together in my name, there am I in the midst- of 
them." Matt. 18:20. The apostle commands us in 
his name, not to forsake the assembling of ourselves 
together, but to exhort one another, and to pro- 
voke unto love and to good works. Heb. 10: 25, 24. 

1 confess that I have never been in an assembly to 
harm any one (think on this). I confess that I have 
not for many years been to the priests' confession 
and their sacrament, and this because I do not 
think anything of it; moreover, I confess, that I am 
a sinful man, and need every day to confess my 
sins before my God, and daily to die unto sin, more 
and more, which I regard as the best confession. 
But the sacrament I recognize as a little baked cake, 
and wine, till it is consumed by the aforementioned 
or by [other] men, and nothing else, but not as the 
flesh and blood of Christ; he comes no more into 
the hands of sinners. He dwelleth not in temples 
made with hands (Acts 7 : 48), but in heaven, whence 
he shall come to judge the quick and the dead, that 
is, believers and unbelievers. But I confess that I 
am well satisfied with Christ's breaking of bread, 
the practice of the apostles among the believers, in 
remembrance of the body and blood of Christ, and 
this not with drunkards, proud, strikers, adulterers, 
murderers, idolaters, harlots, rogues, etc. 

I also confess, that I did not marry my wife se- 
cretly, that no one should see it, but before the 
church of God; for marriage is honorable, but 
whoremongers and adulterers God will punish. 
Heb. 13:4. O my God, count it not sin to him who 
took me away; for it is a bitter cup to me to part 
from wife and child, because we love one another so 
much. I also confess that my child has not been 
baptized by the priest, neither by any one else, for 
thereby I would despise the holy blood of Christ.* 
But this is my firm belief that Christ has made 
atonement for infants, and that Christ's baptism 
belongs to none but those who believe with all their 
heart, as Cornelius with his family, Paul, and others; 
of this aforementioned faith I am sure through the 
grace of God, and know certainly, that there is no 
other, nor ever will be. I have not founded myself 
upon the wind, but solely upon the foundation of 
the apostles and prophets, Jesus Christ himself be- 
ing the chief corner-stone, to the wicked an of- 



fense, and to the good a defense and salvation. If 
I must innocently suffer for this unadulterated faith, 
I can think, that my Lord Jesus Christ, whose serv- 
ant, I poor, sinful man am, fared no better at the 
hands of the authorities of that day, and this through 
the instigation of the learned. O my honorable 
lords, repent, amend your ways and your doings. 
Jer. 7:3. And I also proclaim repentance to all my 
lords still living, who are guilty of the innocent 
blood of Joris de Ve.,* who shall soon come forth, 
shining in God's glory, with great joy. For the day 
of the Supreme Judge is at the door: this is ap- 
parent from the pestilence, dearth, rumors of wars, 
and many other signs. O my honorable lords, be 
cordially warned of the evil which is to come upon 
you, for it is done out of love and friendship, and 
not through bitterness, for beyond doubt, we must 
all appear before the Supreme Judge; there every 
one shall give account of himself, and receive ac- 
cording to that he hath done; there excuses or re- 
grets will not avail. Rom. 14:12; 2 Cor. 5:10. O, 
reflect; it will soon come to pass, and none can es- 
cape it. 

Further, I did not reply to all the questions of 
my honorable lord the Bailiff", who demanded of me 
that I should tell the truth, which I have done in 
the confession of my faith, of this I am certain; but 
the other questions I dare not answer, for Christ has 
taught me: Do to men as you would have them do 
to you; love your neighbor as yourself; love your 
wife, honor your parents, etc. For this reason I 
have forborne, and I am sure that in this my Su- 
preme Judge will justify me, when we shall together 
appear before his judgment seat; for I have not 
done it out of any disregard for my honorable lord 
the Bailiff. I also have refused your learned men 
the presentation, for I am so sure of my faith, that 
[I am convinced that] all those who speak against it 
are in error. Hence do not regard it as proceeding 
from obstinacy on my part, but from the assurance 
of my faith. 

Finally, deal mercifully with me innocent one, 
and think that I too am a man; for hereafter he 
"shall have judgment without mercy, that hath 
shewed no mercy." Jas. 2: 13. I confess one Lord, 
one faith, one God, one Father of all, who is above 
all, and in all believers. I believe only what the 
holy Scriptures say; and not what men say. Fare- 
well. Written in my bonds. 



A LETTER FROM ADRIAENKEN, JAN'S DAUGHTER, OF 

MOLENAERSGRAEF, WRITTEN TO HER HUSBAND, 

WHILE SHE WAS IN PRISON, IN THE VUYL- 

POORT AT DORTRECHT, WHERE SHE WAS 

BURNT WITH JOHN WOUTERSS VAN KUYCK, 

THE 28TH OF MARCH, AS PREVIOUSLY 

SHOWN. 

Grace and peace from God our heavenly Father, 
through Jesus Christ his only Son, our Lord and 



* Then I should sacrifice my child to the devil, the author had * Hereby is meant Joris Wippe, who was put to death at Dort- 

wrltten, but this reads a little too harsh. recht, A. D. 1558. 



882 



MARTYRS MIRROR. 



Savior, and the co-operation of the Holy Ghost, 
be multiplied to your love, and to all the godfearing, 
for consolation in your pilgrimage, to the praise of 
the Lord, and to the salvation of all your souls. 
Amen. 

After this my cordial salutation and good wish, 
please know, my dearest and cordially beloved 
husband and brother in the Lord, that I your dearly 
beloved wife and sister in the Lord, called Adriaen- 
ken Jan's daughter, am still of good cheer in the 
Lord, and I can never thank the Lord of lords 
enough for his daily greatness in showing his grace, 
is to me unworthy one. Eternal praise and glory be 
to him, for ever and ever. Amen. 

Please know further, J. A., my cordially beloved 
husband, that I your dearest, beloved wife and sis- 
ter in the Lord, could not well forbear, but must 
leave your love, a few lines in remembrance of me, 
on account of the great love which we have had to 
each other, and which I hope will abide forever, and 
that no one shall separate us from it, and though we 
are separated from each other according to the 
eternal body, yet love remains. And, in the second 
place, to comfort you a little, that you would mod- 
erate your grief, as one that well knows, that these 
are the costs of our house which we have founded 
upon the rock Christ, which house will now cer- 
tainly continue to stand, through the grace and 
power of the Lord, though many a storm beat upon 
it, wherein we rejoice that we have such a faithful 
helper in distress. But it is not expedient, that we 
keep this joy to ourselves alone, but that we spread 
the same, so that you, my dearest on this earth, and 
all the godfearing, if it were possible, might also re- 
joice, in order that you, my especially beloved hus- 
band, and all the godfearing, may steadfastly 
persevere, and not be afraid. Though our enemies 
are so many, we sav with the prophet Elisha: There 
are more with us than against us, 2 Kings 6: 16. 
As also Paul says: If God be for us, who can be 
against us? He that spared not his own Son, but 
delivered him up for us all, how shall he not with him 
also freely give us all things? Rom. 8:31, 32. And 
the prophet David says: The Lord is an invincible 
shield to all that trust in him ; and a faithful helper 
in distress, for he hears the cry of the afflicted. 
Hence, my dearest, go on in the confidence in the 
promises of the Lord, for he is a faithful, true God: 
there is none like him; all his promises are yea in 
him, and not nay, as well to help us in distress in 
this present time, as to give eternal life hereafter to 
them that believe in Christ. We two unworthy 
lambs of Jesus Christ go now quite near the city full 
of all good things, which has become our inherit- 
ance through the merits of Christ; yea, we are go- 
ing out from tribulation, out from all difficulty and 
peril, and leave you and all the other dearest breth- 
ren, sisters and friends, in this dismal wilderness, 
even in this wicked world full of all unrighteousness 
where on every hand are evil examples, to the detri- 
ment and sorrow of our soul, for one cannot well 
touch pitch and remain undefiled therewith. Hence 
it is our conviction that it is the Lord's pleasure to 
take us two weak lambs away speedily, that we may 
not be deceived, like Eve, but saved in and through 



faith in Jesus Christ. And that the only -wise, good 
and merciful God first tries us somewhat in this one 
chastisement; this is a token of grace and of spe- 
cial love, for he now deals with us unworthy ones, 
as a dear father deals with and bears affection 
to his children, whereby he confirms, according to 
his great mercy, that he does not know us as bas- 
tards, but as true heirs. Heb. 12:8. 

Hence we are of good cheer; whatever the Lord 
suffers to come upon us, is all for our good, for in 
tribulation he forgives sin; therefore his holy will be 
done for our profit, that is, for our salvation, which 
is our greatest desire, wherefore we endure every- 
thing, and are patient, according to the example of 
Job, the prophets, the apostles, and the end of our 
Lord, and other martyrs after them. We now go 
steadfastly forward, to finish our conflict by the help 
of the Lord with a faithful heart, even unto death, 
for we know and believe that the crown of eternal 
life is prepared for us. Amen. Thus, my cordially 
beloved husband and dearest brother in the Lord, I 
your specially, cordially beloved wife, Adriaenken 
Jans, your dearest sister in the Lord, who have 
married each other before the Lord and his church, 
I will herewith bid your love adieu, and await you 
there with your and our dearest bridegroom, Christ 
Jesus. Therefore hold fast that which you have, for 
it is the only and unadulterated truth, that no one 
take your crown, for Satan works wonderfully in 
his own. 

The superior of the Franciscan convent said to 
me: "Give me Jan Wouterss, he at least said that 
he is sorry for it." O villain, thought I; I well 
know your trickery, Thus the Lord kept me, that 
we may always triumph in Christ: he will still, ac- 
cording to his promise, help us on further in the 
way to the promised land of our rest. 

Herewith I will commend you my dearest hus- 
band and beloved brother in the Lord, to the al- 
mighty God, and to the rich word of his grace, 
which is able to build you up, to keep you from evil 
and to bring you to the eternal inheritance; there I 
hope to see you with eternal joy, to which end the 
good God grant his grace. Amen. Take this, my 
brief letter, in good part. To write much I do not 
deem necessary, for the godfearing have left us, 
through the inspiration of the Holy Ghost, an 
abundance of writings, for correction, for doctrine, 
for consolation and strengthening. 

I Adriaenken Jan's daughter, your cordial and 
dearest wife and sister in the Lord, greet you my 
most beloved husband and dearest brother in the 
Lord, affectionately with the kiss of eternal love and 
peace of Christ, with the mouth of my heart, pres- 
ent with you in spirit 

Finally, I herewith bid you adieu once more, and 
thank you as much as lies in me, for your good 
company and faithfulness. 

Written by me your beloved wife Adriaenken 
Jans, imprisoned for the testimony of the gospel of 
Christ, to the praise of the Lord, to the comfort and 
joy of our neighbor, for a light to them that are yet 
in darkness, to the confusion of those who have 
condemned us as apostates, and to the salvation of 
our souls. Amen. 



MARTYRS MIRROR, 



888 



I and my fellow prisoner greet you and all the 
godfearing much. 

We had hoped to offer up our sacrifice on Mon- 
day before Mary, and thus to enter into rest; but 
we were not so fortunate. Hence we hope that it 
will soon come to pass, if the Lord has so ordered 
it; but if our tribulation is to last a little longer yet, 
the will of the Lord be done for our salvation. 
Amen. 

Written in my bonds, the day after Mary in Lent 
A. D. 1572, by me, 

Adriaenken Jans. 



A LETTER TO SAID ADRIAENKEN JANS IN HER 
BONDS. SENT BY HER HUSBAND. 

To the dear wife of my heart, Adriaenken Jan's 
daughter, out of love, to strengthen your heart 
Amen. 

We ought to obey God rather than men. Acts 
5:29- 

Grace and peace, wisdom and comfort, be with 
you, my much beloved dear wife and sister in the 
Lord, from God our heavenly Father; through the 
great love of his Son Jesus Christ, our Lord and 
Savior, and through the power of the Holy Ghost, 
and patience in your bonds; this I wish you, my be- 
loved wife and sister in the Lord, as an affectionate 
salutation, to the praise of the Lord, and to your 
soul's salvation. Amen. Possess your soul in pa- 
tience. 

After all cordial salutation, my much beloved wife 
and sister in the Lord, I affectionately pray you, 
that you will prove valiant in your tribulation and 
distress, and ever look unto Jesus Christ the author 
and finisher of our faith, who, when the joy was set 
before him, endured the cross, despising the shame. 
Heb.i2:2. Mark, he says, despising the shame. 
Hence go forth without the camp, and help bear 
his reproach. 13 : 13. For when Christ suffered, he 
had to suffer without Jerusalem, and there took 
upon him our sins, and became as a worm, greatly 
despised, says the prophet Isaiah. 53 : 3. And Paul 
says : Who, being in the form of God, thought it 
not robbery to be equal with God, but delivered 
himself unto death, even the death of the cross. 
Philip. 2 : 6, 8. And Peter says : Forasmuch then as 
Christ hath suffered for us in the flesh, arm your- 
selves likewise with the same mind : for he that 
hath suffered in the flesh hath ceased from sin : that 
he no longer should live the rest of his time in the 
flesh to the lusts of men, but to the will of God. 
1 Pet. 4:1, 2. Paul also says: All that will live 
godly in Christ Jesus shall suffer persecution (2 Tim- 
othy 3:12); as he also tells the Hebrews (chap. 11) 
of so many pious witnesses, who through their faith 
suffered so much, having respect unto the recom- 
pense of the reward ; they were stoned, cut asunder, 
tempted, slain with the sword ; they wandered about 
in sheepskins and goatskins;' being destitute, af- 
flicted, tormented ; of whom the world was not wor- 
thy; and thus they took the kingdom of God by 
force, hoping only from afar for the promise, which 



they did not yet possess, as Christ says : Blessed 
are the eyes which see what ye now see ; and the 
ears which hear what ye now hear : for many proph- 
ets and righteous men have desired to see those 
things which ye now see, and it could not be. Luke 
10: 23, 24; Matt. 13 : 16, 17.. Paul also says : God, 
who at sundry times and in divers manners spake in 
time past unto the fathers by the prophets, hath in 
these last days spoken unto us by his Son, whom 
he hath appointed heir of all things, by whom also 
he made the worlds ; who being the brightness 
of his glory, and the express image of his person, 
and upholding all things by the word of his power. 
Heb. 1 : 1-3. See now, my dear lamb, how many 
pious witnesses we have ; hence let us not become 
weary, but see that we may with Caleb and Joshua 
enter the promised land. For you have already 
passed through the wilderness, and stand now be- 
fore the Jordan, which though it is terrible to 
behold, you will pass over ; only waver not, all you 
need do is to pass over. Be valiant, my lamb; the 
Lord will help you ; put your trust in him, for he is 
our captain, our strong fortress and castle. My . 
dear lamb, be of good cheer in the Lord ; such a 
glorious crown is awaiting you, for the Lord says ; 
Blessed are they who are persecuted for the truth ; 
for theirs is the kingdom of heaven. Matt. 5 : 10. 

See, my fair one, you will be one of that number 
whom John saw under the altar, who were clothed in 
white robes ; and will help fulfill their number, and 
the great multitude of whom the angel told Esdras, 
2 Esd. 2:45. For when the number, or the com- 
pany of the righteous is fulfilled, the rewarding will 
soon take place. Then shall all your tears be wiped 
away; the heat of the sun will hurt you no more, for 
you shall with all the chosen children of God rest 
under his shadow. My dear lamb, if you now only 
strive manfully for the truth, it is -but for this life; 
after this time there is no more time. No man is 
crowned, except he strive lawfully. 2 Tim. 2:5. 
And James says : Dear brethren, we count them 
happy that have endured. Jas. 5:11. And Solomon 
says, that his [God's] people are tried as gold in the 
furnace, and when he finds them acceptable, he re- 
ceives them as a burnt offering. Wis. 3 : 6. Confess 
now the word of the Lord before this evil gener- 
ation ; for if we confess him, he also will confess us 
before his heavenly Father, and before his angels ; 
if we deny him, he also will deny us ; if we believe 
not, yet he abideth faithful : he cannot deny him- 
self. Matt. 10:32. 2 Tim. 2:12, 13. Nevertheless, 
the foundation of God standeth sure, having this 
seal, The Lord knoweth them that are his. And, 
Let every one that nameth the name of Christ depart 
from iniquity, v. 19. 

Behold, my dear lamb, here the sentence is al- 
ready pronounced. Take heed now, that in your 
bonds, as you have begun, you remain faithful for 
the word of the Lord ; that you may receive a full 
reward, and lose not that for which you have so 
long labored by faith ; for whosoever transgresseth, 
and abideth not in the doctrine of Christ, hath not 
God ; he that abideth in the doctrine of Christ, he 
hath both the Father and the Son. 2 John 8, 9. 



884 



MARTYRS MIRROR. 



Dear Jan's daughter, we expect such a glorious 
crown, if we abide in the truth ; how we will rejoice 
when we get into the new heavenly Jerusalem, where 
the streets are of pure gold ; and her gates are not 
closed against the penitent, but they are not open 
unto the ungodly, for without are dogs and sorcerers. 
Rev. 21:21; 22:15. See, my dearest lamb, for none 
but the godfearing; for them his grace is always 
ready, and he will give them to drink of the beau- 
tiful river, which flows through the fair city; these 
are the living waters of which the Lord told the 
Samaritan woman, that if she should drink of them, 
she should never thirst. John 4: 14. Behold, my dear 
rib, of these waters did all the righteous drink. 
They drank of that spiritual Rock that followed 
them: and that Rock was Christ. But with many 
of them God was not well pleased : for they were 
overthrown in the wilderness. 1 Cor. 10:4, 5- 

Behold, dear Adriaenken Jans, what virtues the 
Lord has shown us, and how richly he has bestowed 
gifts upon his children, and how he shall endow 
them when he shall come to judge all the nations 
of the earth. Then shall we tread down all our 
enemies, and shall sit with all the elect of God upon 
twelve thrones, and judge the twelve tribes of Is- 
rael; and shall stand in great boldness before the 
face of those that have afflicted us ; and we shall 
shine as sparks among the stubble, and leap as 
calves of the stall, in that day which the Lord has 
appointed. Matt. 19:28; Wis. 5:1; 3:7; Mai. 4:2,3. 
We also read that Esdras saw in the spirit, upon 
mount Sion, how the Lord went and gave palms into 
the hands, and set crowns upon the heads, of those 
who had confessed him in the world. 2 Esd. 2 : 42 . 
Peter also says that we shall be made kings and 
priests,, that we should shew forth the virtues of him 
who hath called us out of darkness into his mar- 
velous light. Rev. 1 :6; 1 Pet. 2:9. 

Ah! Jan's daughter, my dear wife and sister in 
the Lord, if we were to recount all the glorious 
promises which the Lord has promised them that 
continue faithful in their temptation, it would take 
too much time to write it all. 

Herewith I commend you my dear wife and 
sister in the Lord, to God, and to the rich word 
of his grace, which is able to keep us from all the 
subtle wiles with which our adversary the devil walks 
about us as a roaring lion, as Peter says. 1 Pet. 5:8. 
He could assail the Lord; should he then not 
assault his people ? for we are not ignorant of his 
devices (2 Cor. 2:11), for he works also through his 
emissaries, that is, the children of unbelief, who 
will possibly come to assail you ; but we can well 
overcome them, we can do all things through the 
grace of the Lord, which grace may God grant 
you and me, and us all. Amen. 

Farewell, and pray the Lord for me, that he may 
keep me in this evil time, that I may always walk in 
the way of the Lord. I also pray for you, that the 
Lord will grant you strength, that you may be an 
acceptable offering unto him, and that through your 
bonds and through the voluntary surrender of your 
body into the tyrants' hands, many may come to the 
truth. Though it is somewhat hard for the flesh, 
the Lord can give strength to them that trust in 



him. Yes, dear Jan's daughter, my dearest, beloved 
sister in the Lord, let us take heed and pray the 
Lord, that we may well guard ourselves, that we do 
not dishonor the temple of God ; for thus says Paul 
(mark well) : ' ' Know ye not that ye are the temple 
of God, and that the Spirit of God dwelleth in you ? 
If any man defile the temple of God, him shall God 
destroy; for the temple of God is holy, which tem- 
ple ye are." 1 Cor. 3 : 16, 17. If we guard ourselves 
well, it will be well with us, for we have a precious 
treasure in earthen vessels, the Spirit of the Lord, 
the Comforter, which will not betaken from us, if we 
fear God, depart from all sin, and do good. 

O my dearest, dismiss from your mind that you 
went there to get the bed, for possibly the Lord 
wants thus to prove you ; and let us not tempt the 
Lord ; he does all for the best ; I would not give 
you for all the treasures of the world ; this the Lord 
knows, for he knows every heart. Now that it is 
so, let it be so in the name of the Lord. You 
may readily suppose that Abraham was sorrowful 
that he had to offer up his beloved son ; for he was 
dear to him, and the Lord had told him that his 
seed should be as numerous as the dust of the 
earth and the stars of heaven. But, my dear lamb, 
he feared the Lord, and dared not disobey his com- 
mand. Thus we too; have courage, my dear wife; 
think, it is only for one evil hour, or half an hour, 
and all is over , for much may be done in half an 
hour. See, my dear, he that overcometh shall in- 
herit all things ; he that overcometh shall not be 
hurt of the second death. Rev. 21:7; 2:11. Where- 
fore, let them that suffer according to the will of 
God commit the keeping of their souls to him in 
well doing, as unto a faithful Creator. 1 Pet. 4:19. 
Let us pray for them that afflict us (that is, the Pope 
and his adherents), that they may see how blind 
they are; and also for the magistrates, that they 
may no longer seek innocent blood, but be satis- 
fied, and see wherein they are sinning before God. 

Adieu, be resigned in the Lord, my dear wife and 
sister in the Lord ; take my simple letter in good 
part, for it has been written from a good inten- 
tion. 

Written with much sorrow and labor. Nothing 
more for this time, only the Lord keep you in a 
godly life, and preserve you from the second death. 
Amen. 

By me, your dear husband and weak brother in 
the Lord, who am not worthy of the name; but by 
the grace of the Lord we can do all things. 

J. van Dort. 

Written on the 18th and 19th of January, in the 
year 1572. Whatever I can do for you is at your 
service; do not spare me. Adieu, farewell; put 
your trust in the Lord alone, and you will find rest 
for your soul. Amen. 



Yea, the time cometh, that whosoever killeth you 
will think that he doeth God service. And these 
things will they do unto you, because they have 
not known the Father, nor me. John 16:2, 3. 



MARTYRS MIRROR. 



885 



SEVEN BRETHREN AT BREDA, JAN PIETERSS, GE- 

LEYN CORNELISS, PIETER DE GULICKER WITH 

HIS SERVANT, ARENT BLOCK, CORNELIS 

GIJSELAER, AND ONE MICHIEL, IN 

THE YEAR 1572. 

In the year 1572, when many exiles were residing 
in Nieuwvaert, near Breda, where they enjoyed a 
little more liberty than elsewhere, among whom 
there were also some who, for the testimony and 
following of Jesus Christ, had fled thither from other 
places; it happened in the beginning of the month 
of August of" said year, that, many brethren and 
sisters having come there from without, from Bra- 
bant, from Breda, Sevenbergen, and several ad- 
jacent villages, also from Holland, from Leyden, 
Haerlem and elsewhere, which being discovered, 
it was reported to the Bailiff, while he was sitting 
at Gerrit Vorster's, and drank with the steward, 
who hearing this, was filled with anger and said: 
"We will disturb that nest, and exterminate that 
band at once. Thereupon they gathered an armed 
force, in the evening of the fifth of August, about 
nine or ten o'clock, when these assembled to hear 
the preaching, and to marry a couple, in a house 
standing on the Voorstraet, in the front part of 
which resided Pieter de Gulicker, a tailor, and in 
the back part, Jan Pieterss, a weaver, where about 
one hundred men and women were assembled to- 
gether. The steward and the bailiff with their men 
came twice to the house to listen, without accom- 
plishing anything further ; but the third time the 
steward sent a servant, who found them assembled, 
by the light of many candles, engaged in their 
preaching. Thereupon came the steward, stadt- 
holder, and bailiff, with all their servants and peo- 
ple, well armed with pistols, halberds, swords, and 
other weapons, and thrusting open the doors of the 
house, they apprehended some whom they could 
get; but most of them broke through the walls, 
passages, and the roof of the house, and escaped. 
In all there were apprehended, Jan Pieterss of Vlaer- 
dinge, who lived in the rear part of the house, and 
ministered to the assembly with the word of truth; 
Pieter de Gulicker, a tailor, who resided in the front 
part of the house, with one of his apprentices, who 
was but sixteen or seventeen years old ; Geleyn 
Corneliss, a shoemaker of Middleharnisse, near 
Somerdijck ; Arent Block of Sevenbergen ; and 
Cornelis, the son of Koppen de Gijselaer, of Dort- 
recht ; and two or three women. These having 
been apprehended they were brought to Gerrit 
Vorster's house, and the men put in irons; but 
the women were placed unfettered in a chamber by 
themselves, whence they made good their escape. 
The next day in the morning there came to these 
six prisoners Michiel, the uncle of Cornelis de 
Gijselaer (married to the widow of Valerius, the 
schoolmaster, who in the year 1568, about three 
years prior to this, had been offered up at Brou- 
wershaven), who having come to visit his friends, 
to comfort them from the word of God in their 
tribulation, the Bailiff happened upon them and 
apprehended him likewise, saying: "You also be- 



long to this people; you must also stay here with 
them." 

All the property of these prisoners was immedi- 
ately written down and confiscated, so that the 
women and children had to flee deprived and 
stripped of everything, which was lamented by 
many. In consequence of these things the people 
in Nieuwvaert were so terrified, that many dared 
not stay there any longer, the more so, as the 
steward' had written to the duke of Alva, and hay- 
ing received a letter in return, had gone thither in 
person. In all, there fled about thirty, brethren as 
well as sisters, of those who resided in Nieuwvaert, 
besides all the others who had come there from 
other places. 

The schoolmaster of Nieuwvaert, called Master 
Pieter Claess van der Linden, who had disputed 
five hours with Jan Pieterss (besides that the pastor 
had also disputed with him two or three times), and 
was greatly embittered against this people, gives 
nevertheless this testimony concerning them, that 
their chief and principal errors are: "That they do 
not baptize infants; that they cannot believe that 
Christ had his flesh and blood from Mary; and that 
they regard themselves as the little flock and the 
elect of God. But that, with this exception, their 
life and conversation is better than that of many 
others, and that they also seek to bring up their 
children in better discipline and fear of God, than 
many other people. That he also had of their chil- 
dren in his school, who were apter and learned more 
readily than any others. That he and many others 
deeply deplored the great persecution and vexation 
inflicted upon these people, and especially that on 
account of the men the poor women and children 
were so lamentably stripped of all their possessions, 
and driven away into misery. " 

These prisoners were confined in irons, in the 
house of said Gerrit Vorster, from the fifth of Au- 
gust, when they were apprehended in the night, 
until noon of the seventh, when they were together 
taken to Breda, where they were most severely as- 
sailed with examinations, promises, threats, and 
tortures, to cause them to apostatize from their 
faith, and to name their fellow believers, so that 
Pieter de Gulicker, unable to resist the same, aban- 
doned the faith and his God, whereby he neverthe- 
less did not obtain a release, but was executed with 
the sword. But the rest remained steadfast'unto 
the end, however unmercifully they were treated 
in the torture. For one was very cruelly tortured 
and wound upon the rack, and while thus lying, 
urine was poured into his mouth, and his body 
trampled upon; another was fastened below by his 
feet, his hands tied behind his back, and he was 
thus hauled up from behind, and scourged. But 
Geleyn, the shoemaker, was tortured most cruelly 
of all. They stripped him naked, and suspended 
him by his right thumb, with a weight attached 
to his left foot, and while thus suspended" he was 
burned under his arms with candles and fire, and 
scourged until the two commissaries of the Duke 
of Alva, who were present, themselves became tired, 
and went away and sat down to play cards, the exe- 
cutioner looking on, for about an hour, or an hour 



886 



MARTYRS MIRROR. 



and a half. Meanwhile Geleyn was left suspended, 
who, during all the time that they played, experi- 
enced no pain, but was as though he had been in 
a sweet slumber, or in a swoon ; yea, he subse- 
quently himself testified that he never in his life 
rested on his bed with less pain, than while he was 
suspended there. When they had finished playing, 
they said to the executioner: "Seize him again; he 
must tell us something; a drowned calf is a small 
risk." Coming to him, the executioner exclaimed: 
"The man is .dead" (so deep was his sleep or 
swoon). Then one of the commissaries darted up, 
and shook him so roughly by one arm as to sprain 
it, which was not yet healed from the burning. 
When he began to revive again, he was let down; 
but he implicated no one, nor did he deny his faith, 
so that he was finally sentenced to the fire with Jan 
Pieterss and the young apprentice to be burnt alive. 
When they were standing at the stakes, and were 
being burned, the flames were wafted away so much 
from Geleyn, that the executioner had to hold him 
into the fire with a fork on the other side of the 
stake. Thus these, valiantly adhering to the truth, 
laid down their lives for it. 

Shortly after, when Cornelis de Gijselaer and 
Arent Block were also led to death to be burnt, 
Arent dropped a letter which he had written, think- 
ing that some one of the frieftds would pick it up 
and get it, but unfortunately, it fell into the hands 
of the tyrants, who immediately had the two taken 
back to prison, whereupon they were yet most 
dreadfully tortured ; but when they nevertheless 
constantly remained valiant, named no one, and 
in no torture apostatized from their God, they were 
finally, like the three preceding ones, also sentenced 
and burned; and very soon after also Michiel, the 
uncle of Cornelis de Gijselaer followed the others 
with a like sacrifice. 

Thus these now lie together under the altar, and 
wait for the number of their brethren to be fulfilled, 
that they may then live with them forever in ever- 
lasting joy with the Lamb that was slain, and all 
the friends of God, and sing the new song. 



TOUCHING THE COURT PROCEEDINGS AND DEATH 
SENTENCES OF THE AFOREMENTIONED MARTYRS. 

We did not spare the pains, to have looked up, 
through the mediation of certain of our good 
friends at Breda, in the present archives of the year 
1659, by the clerk of the recorder there, every 
thing that might be noted, and could be "found as 
recorded by the papistic rulers, of the year 1572, 
concerning the imprisonment, sufferings and death 
of the aforementioned pious witnesses of Jesus 
Christ. But soon after search for it had begun to be 
made, information was received that the archives 
where these and similar documents had been pre- 
served was destroyed and laid in ruins by a terrible 
conflagration a few years ago; for which reason 
nothing could be brought to light in regard to the 
matter, except the particular reminiscences of old 
writers, from which the above is recorded. This by 
way of notice. 



MAERTENS JANSS, A CORN PORTER, AND JAN HEN- 

DRICKSS OF SWARTEWAEL, A STEERSMAN, BOTH 

PUT TO DEATH AT THE STAKE, AT DELFT, 

IN HOLLAND, A. D. 1572. 

The city of Delft, in Holland was at this time 
only a burying place, yea, a dreadful murderers' 
den, for the extirpation of God's saints. This ap- 
peared in the case of two very pious, godfearing, 
and most virtuous lambs of Christ, who had be- 
taken themselves among the flock of the great 
Shepherd of the sheep, Christ Jesus, to be led and 
fed by him in the green meadows of the true evan- 
gelical doctrine. One was named Maerten Janss, 
by trade a corn porter; the other, Jan Hendrickss, 
born at Swartewael, a steersman, who followed the 
sea for a livelihood. 

They were both imprisoned at Delft, where they, 
for almost two years, suffered much affliction, 
anxiety and distress, from secular as well as spiritual 
[ecclesiastical] persons, to make them apostatize 
from their faith. But as they were founded upon the 
immovable corner-stone Christ Jesus, they could in 
nowise weaken their faith, much less cause them to 
apostatize entirely from it. Hence the rulers at said 
place, inflamed, through the instigation of the pa- 
pistic clergy, with a bitter hatred against them, pro- 
nounced, in court, a very cruel sentence upon both 
of them, namely: That they should be tied to a 
stake, upon a scaffold to be erected in the market 
place, and burned until death should ensue. 

Thereupon, on the fifth of February, A. D. 1572, 
both were brought upon the scaffold at said place", 
tQ die; whereupon the town clerk read to all the 
people: That no one was allowed to speak to them, 
on pain of forfeiting life and property. 

Then Maerten Janss' tongue was seared; yet he 
nevertheless boldly said : ' ' Thus I must now testify- 
to the truth; for if I had not cared for my salvation, 
I would have escaped much sore conflict and ob- 
tained pardon; but now I have fought a good fight, 
finished my course, and kept the faith, and hence- 
forth there is laid up for me the crown of righteous- 
ness." 

Then he cried: "O Lord, be merciful to me poor 
sinner! Who am not worthy to suffer for thy name, 
but thou hast made me worthy thereto." 

Finally he exclaimed: ' ' O Lord, receive my 
spirit into thy hands." And with this his life was 
ended he thus departing this world through fire. 

Jan Hendrickss was likewise gagged, to prevent 
him from speaking; but when he nevertheless spoke, 
namely: " Now is the time, now the truth must be 
fully sealed," etc., a great clamoring, confusion and 
running arose among the people, so that the lords, 
filled with fear, caused Jan Hendrickss to be brought 
inside, until the commotion and turbulence of the 
people had subsided . 

After that he was brought forth completely gagged, 
and having hurriedly been fastened to the stake, he 
was deprived of this temporal life by fire, even as 
his slain fellow brother. 

Their dead and half consumed bodies were 
brought outside of_the city, to the common place 



MARTYRS MIRROR. 



887 






of execution, called Gallows Hill, where each was 
separately fastened to a stake, for food to the fowls 
of the air. 

This was the end of the aforementioned two lambs 
of Jesus, who, though a spectacle and reproach be- 
fore the world, before God became a holy and ac- 
ceptable sacrifice. 

Note. — Having been furnished from the book of 
criminal sentences of the city of Delft, by the secre- 
tary there, with an authentic copy of the sentence 
of death of the aforementioned friends, just as the 
same was publicly read in court on the day of their 
death, we deem it well to add it here, that the reader 
may be fully assured of the truth of the foregoing 
account. The contents thereof are word for word 
as follows: 

EXTRACT OF THE SENTENCE OF MAERTEN JANSS, 

CORN PORTER, CITIZEN OF THIS CITY, AND JAN 

HENDRICKSS OF SWARTEWAEL, STEERSMAN, 

PUT TO DEATH WITH FIRE. 

Whereas Maerten Janss, corn porter, citizen of 
the city of Delft, and Jan Hendrickss of Swartewael, 
steersman, prisoners, have confessed, without tort- 
ure and iron bonds, to belong to the evil and repro- 
bated sect of the Anabaptists, and consequently to 
have attended various forbidden and improper 
meetings; and also confess to be rebaptized, and to 
have withheld the holy sacrament of baptism from 
some of their infants: that they also hold very evil 
views concerning the mass, despising and utterly re- 
jecting the holy sacrament of the altar, as also all 
other sacraments, services and ceremonies of the 
holy Roman Catholic Church, and, what is worse 
still persist and obstinately adhere, to their aforesaid 
damned reprobated heresy, without in any wise re- 
penting, or being willing to abandon it, notwith- 
standing all the good admonitions frequently and at 
divers times addressed to them by various good 
spiritual Catholic persons; all of which are most 
enormous, wicked and scandalous matters, which 
for an example unto others ought not to go un- 
punished; therefore, the judges of the city of Delft, 
according to the import of the decrees issued by 
His Royal Majesty, have ordered, and do order by 
these present, the aforesaid Maerten Janss and Jan 
Hendrickss, prisoners, to be led upon the scaffold 
erected in the market place of this city, and there 
to be tied to a stake and burned till death ensues, 
and their dead bodies then to be brought to the 
Gallows Hill and there placed at stakes. We fur- 
thermore declare all their property confiscated and 
forfeited for the benefit of His Royal Majesty. We 
further condemn the aforesaid prisoners to the costs 
of their imprisonment and the expenses of the exe- 
cution. Done the fifth of February, A. D. 1572, 
Delft Style. 

Note. — The original date seems to be in the year 
1570, being two years earlier; but it is an error, as 
appears from various circumstances that follow, as 
also from the date of the letters which Jan Hen- 
drickss wrote in prison. 



Extracted from the first book of criminal sen- 
tences, fol. 195, preserved in the archives of the city 
of Delft, 23d of August, A. D. 1659. 

SECRETARY OF DELFT. 



A LETTER FROM JAN HENDRICKSS, WRITTEN IN 
PRISON AT DELFT, TO HIS WIFE. 

The God of all grace, who has called us from the 
power of darkness into his eternal kingdom, through 
Jesus Christ, and married us with an everlasting 
love, as the prophet says, the same grant you, my 
dear wife, according to the riches of his grace and 
glory, to be strengthened with might by his Holy- 
Spirit in the inner man, that you may stand stead- 
fast and immovable in faith and love, and the peace 
of God, to the salvation of your soul and the praise 
of God, that you may receive the undefiled, incor- 
ruptible and unfading inheritance, together with 
the crown of eternal life, Amen, which God has 
promised to all them that love and serve him with 
all their heart. This, I Jan Hendrickss wish Lijs- 
beth Jans my dear wife, from my bonds and in my 
last time, as a very cordial salutation in the Lord. 

Further, after all proper salutation to you my be- 
loved wife Lijsbeth Jans, I inform you that I am still 
valiant and of good cheer in the Lord, and trust to 
adhere to his word and truth by his help, without 
whose aid it cannot be done; and I trust that he will 
keep my treasure unto the end and deliver me out 
of the lions' jaws, that they may not devour me 
with their teeth. Thus I trust that it also with you, 
and I sincerely have this confidence concerning you 
that you are still minded and determined with me 
to serve him all the days of your life in righteous- 
ness and holiness; and I trust that God will 
strengthen and keep you therein, even as he has 
hitherto done, for which praise be to him forever. 

Furthermore, my dear wife, since the time of my 
departure, according to human purpose, is very 
near at hand, I cannot forget you, but must out of 
love write you a little yet, because of the great love 
which I have to you, and because you have shown 
me so much love in my bonds, in various ways by 
visiting and writing, for which I thank you very 
much; may God in high heaven, reward you for it. 
And I thank you most heartily for your last letter, 
which was very precious, for when we read it we 
were so much rejoiced by the great consolation that 
we both wept. And because you love me so, and I 
you. therefore I must still care for you a little, and 
admonish you as my most beloved. Not, my dear 
Jan's daughter, that I have not the confidence that 
you will walk in the fear of God; oh no! I am confi- 
dent that you will do nothing but what is good. But 
that I exercise this care for you, is done only from 
pure, clear love, because I love your soul so very 
much; hence I very often wish that you might be 
taken before me, since I well see how difficult it is to 
reach heaven, and how easily man is [led astray], 
even as Paul warns us 1 Cor. 10: 12, saying: " Let 
him that thinketh he standeth take heed lest 
he fall. 



888 



MARTYRS MIRROR. 






Hence; dear Jan's daughter, take this in good 
part, this I pray you, as I trust that you do. And I 
further admonish and beseech you, that you always 
walk in true and unfeigned fear of God, since the 
fear of God is the true foundation to please the 
Lord, for without the fear of God it is impossible to 
please him. For by the fear of God we guard against 
evil and shun that which is wrong; for when we be- 
gin to consider that God will punish sinners so fear- 
fully, we fear him on that account; for if this were 
not so, there would be no need of fearing him. But 
when we begin to consider it, we consequently shun 
and avoid that which is wrong; but those that do not 
fear him commit much ungodliness. In the second 
place, my dear Jan's daughter that you firmly cleave 
to the vine Christ, and abide in him and he in you, 
and you shall be as a fruitful branch, full of good and 
beautiful fruit; and thus the Father will purge you, 
that you may bring forth fruit more abundantly. 
For he that does not abide in him, but departs 
from him, the same is cut off from him as a with- 
ered branch. For your sins, says the prophet, 
" have separated between you and your God." Isa- 
iah 59:2. Behold, dear Jan's daughter, here we 
have the clear express scripture, by what a man is 
cut off from Christ, the vine, and what the separa- 
tion is whereby we are separated from God, namely, 
sin; for when we sin, we are by the sin separated 
from God. Therefore, my dear wife, I beseech you 
once more, that you firmly cleave to the Lord, and 
shun sin as you would a serpent, that you do not 
come too near it, and be devoured by it; for the 
teeth thereof are as the teeth of a lion, slaying the 
souls of men. Sir. 21:2. We must beware of sin; 
for God does indeed warn man against sin, but he 
does not prevent him from it, when he is determined 
to commit it, as we have many examples in the 
Scriptures, as in Adam and others. 

In the third place, I beseech you to be patient in 
the afflictions that come upon you for Christ's sake, 
for patience is a very good thing for Christians, for 
Christ says: "In your patience possess ye your 
souls." Luke 21:19, and Paul likewise says: "For 
ye have need of patience, that, after ye have done 
the will of God, ye might receive the promise." 
Heb. 10:36, Truly indeed may Paul say that we 
have need of patience, which I have proven in my 
bonds. Paul further says : ' ' Let us run with pa- 
tience the race that is set before us, looking unto 
Jesus, the author and finisher of our faith; who for 
the joy that was set before him endured the cross, 
despising the shame, [and is set down at the right 
hand of the throne of God.] For consider him that 
endured such contradiction of sinners against him- 
self, lest ye be wearied and faint in your minds. ' ' 
Heb. 12: 1 — 3. 

Behold, dear Jan's daughter, thus are we ex- 
horted to patience, for with patience and resignation 
we can overcome much tribulation and affliction; 
but he that is impatient cannot stand in the suffer- 
ings of Christ. Hence Sirach may truly say; "Woe 
unto those that have lost patience, and have turned 
aside into perverse ways ! how will it go with them 
when the Lord shall visit them? " Sir. 2: 14. Dear 
Jan's daughter, take heed to the holy Scriptures, 



and in "all things approve yourself as the minister of 
God, in much patience, in afflictions, in necessities, 
in distresses, in stripes, in imprisonments, in tu- 
mults, in labors, in watchings, in fastings; by pure- 
ness, by knowledge, by long-suffering, by kindness, 
by the Holy Ghost, by love unfeigned, by the word 
of truth, by the power of God, by the armor of 
righteousness on the right hand and on the left, by 
honor and dishonor, by evil report and good re- 
port: as deceivers and yet true, as unknown and 
yet well known; as dying, and, behold we live; as 
chastened, and not killed ; as sorrowful, yet always 
rejoicing; as poor, yet making many rich; as having 
nothing, and yet possessing all things." 2 Corinthi- 
ans 6:4 — 10. See, my most beloved, mark these 
words, and watch for the coming of the Lord; for 
he shall come as a thief in the night; and always 
have oil in your lamp and do not suffer it to go out 
but always be ready with the wise and good vir- 
gins to let the Lord your bridegroom in; and con- 
stantly have a burning light in your hand, and 
stand with your loins girded to wait that you may 
not be surprised; constantly and at every moment 
walk as you hope to appear before him, and do not 
lie down to sleep with a troubled or gnawing con- 
science, but purify your heart before God and your 
neighbor, and always act and walk according to the 
right rule of the Scriptures, for the Scriptures always 
point to Christ, and you cannot be confounded, nor 
deceived, nor err. And if you do this, the God of 
peace shall be with you, and abundantly minister 
unto you an entrance into eternal life. Rom. 15:33; 
2 Pet. 1: 10, 21. 

Hence my dear Jan's child, be patient in all tribu- 
lation and distress and take for an example the afflic- 
tions and long suffering of Christ, and the prophets, 
who have spoken to you in the name of the Lord. 
"Behold," says James, "we count them happy which 
endure. Ye have heard of the patience of Job, and 
have seen the end of the Lord. Blessed is the 
man that endureth temptation, for when he is tried 
he shall receive the crown of life, which the Lord 
hath promised to them that love him. James 5: 11; 
1:12. 

Behold, dear Jan's child, he that overcometh 
shall inherit all things and he shall not be hurt of 
the second death. He that overcometh, and keep- 
eth my works unto the end, to him will I give 
power over the nations; and he shall rule them with 
a rod of iron; as the vessels of a potter shall they be 
broken to shivers, as Christ has testified of his 
father. And to him that overcometh will I grant to 
sit with me in my throne, even as I also overcame, 
and am set down with my father in his throne; to 
him that overcometh will I give to eat of the hidden 
manna, and will give him a white stone, and in the 
stone a new name written, which no man knoweth 
saving he that receiveth it;, he that overcometh shall 
inherit all things. Rev. 21:7; 2:11, 26, 27; 3:21; 
2: 17: In short, dear Jan's child, the Scriptures are 
full of the great reward of the righteous; hence set 
your affections on things above, and not on things 
on the earth, for they who mind earthly things, 
their end is destruction. Col. 3:2; Philip. 3:19. 
Strive therefore after imperishable treasures, which 



MARTYRS MIRROR. 



889 



thieves cannot steal, namely, after heavenly riches, 
which cannot perish, and will endure forever with 
the Father. 

Let your meditation be in the word of the Lord, 
day and night concern yourself in his command- 
ments and statutes, and watch for his coming, and 
long for it, and avoid all appearance of evil, and act 
not as though you might live many years yet, but 
walk before the Lord just as if you were to die im- 
mediately. And let the voice or sound of the an- 
gels' trumpets constantly be in your ears, when 
the dead shall have to rise and appear before the 
judgment seat of Christ, that every one may receive 
according to that he hath done, whether it be good 
or bad. 2 Cor. 5: 10. For the Lord himself, says 
Paul, shall descend from heaven with a shout, with 
the voice of the archangel, and with the trump of 
God: and the dead in Christ shall rise first: then we 
which are alive and remain shall be caught up to- 
gether with them in the clouds, to meet the Lord in 
the air; and so shall we be ever with the Lord. 
1 Thess. 4:16, 17. 

Wherefore comfort one another with these words, 
my most beloved; for the day of the Lord will come 
as a thief in the night; in the which the heavens 
shall pass away with a great noise, and the elements 
shall melt with fervent heat, the earth also and the 
works that are therein shall be burned up. Seeing 
then that all these things shall be dissolved, what 
manner of persons ought we to be in all holy con- 
versation and godliness? 2 Peter 3:10:11. Mark 
well, my dear Jan's child, what manner of persons 
we ought to be, says Peter; let it therefore not grieve 
us though we must now suffer much affliction for the 
name of Christ. If any man suffer as a Christian, 
says Peter, let him not be ashamed, but let him 
commit his cause to God. For the time is come 
that judgment must begin at the house of God: and 
if it first begin at us, what shall the end be of them 
that obey not the gospel of God? And if the right- 
eous scarcely be saved, where shall the ungodly and 
the sinner appear ? 1 Pet. 4:17, 18. The Proverb 
also says: If the righteous be recompensed here, 
how will it go with the sinner ? Prov. 11:31. And 
if they do these things in a green tree, says Christ, 
what shall be done in the dry? Luke 23:31. Be- 
hold, my most beloved, if Christ the eternal truth 
had to suffer before he entered into the kingdom of 
his Father, how much more his members? For he 
himself says : The servant is not greater than his 
lord. If they have persecuted me, they will also per- 
secute you; if they have kept my saying they will 
keep yours also. But all these things will they do 
unto you for my name's sake, because they know 
not him that sent me. John 15:20, 21. And if the 
righteous must suffer here, where shall the sinner 
appear? Wherefore, let them that suffer according 
to the willof God commit the keeping of their souls 
in well-doing, as unto a faithful Creator, says Peter. 
1 Pet. 4:19. Thus, my dear Jan's child, be re- 
signed as much as you can; though men separate us 
here, hereafter they shall have no power. Then 
shall we stand in great boldness before the face of 
such as have afflicted us and they shall say: "These 
are they whom we so often had in derision, and a 



proverb of reproach. We fools have missed the 
right way, and the way of truth hath not appeared 
unto us." Wis. 5:1. 

Charles with his bloody decrees, and all that help 
to confirm them, shall then have no more power. 
The blood-thirsty priests shall then no more hate 
the people of God ; but we shall live with the Lord 
forever and ever, and go in and out as calves of the 
stall. Mai. 4: 2. Then the great sorrow shall all be 
forgotten, since it shall be turned into great joy, 
which shall never end, for a thousand years shall 
seem to be but as one day because of the great 
joy. 2 Pet. 3 : 8. 

Therefore, my most beloved, comfort yourself 
with these promises for he is faithful that promised; 
and wait for them with patience and long suffering: 
and I hope to wait for you under the altar. Hebrews 
10:23; Rev. 6:9, 11. 

Herewith I will commend you to God, who 
brought Israel through the Red Sea, and through 
the wilderness, till they were in the promised land; 
may he bring you into his eternal kingdom. 
I would from the heart that I might take you with 
me, but you must bide the time with patience. 

Herewith I write you adieu for this brief span of 
time, since I do not intend to write you any more 
after this ; but I hope to speak orally with you in the 
throne of heaven. 

Adieu, dear wife, a thousand times adieu ; acquit 
yourself valiantly in the truth, and walk truly in the 
narrow way, until the Lord comes. I thank you 
very much from the heart for the exceedingly great 
love you have shown me; in time of need love is ap- 
preciated best. 

Furthermore, I bid all the friends an earnest fare- 
well, to name them individually according to the 
flesh, their number is too great. And bid my son, 
Heyndricks Janss, farewell; and tell him to become 
a good child; and to fear our dear Lord, for bold 
and ungodly children shall not enter into heaven, 
but go to hell, and that he learn and go to school, 
and not run and play with naughty children, but 
obey his mother and his grandfather and grand- 
mother, and not learn to speak evil or lie, for the 
mouth that lieth slayeth the soul. Wis 1:11. 
Further, Lijsbeth Jans, the letters at Delft you may 
let her keep, and thus you will have no trouble with 
them, since she intends to let the readers read them 
first, as they write me . I send you with this letter, 
three pieces of money, of which each of you shall 
have one for a medal of remembrance, you one, my 
son one, and my daughter one; to my daughter, 
however, you may give the smallest one, if you 
please to do so. You may excuse the woman from 
paying for the bed and the cloak, and I thank him 
much. Now, my dear Jan's child, acquit yourself 
valiantly. I herewith write you adieu, adieu, dear 
Jan's child; be as resigned as you can; you would 
have had to resign yourself to it, if I had been lost 
at sea; once we must part. You may return home. 
Pray the Lord for me; I hope not to forget you. 
Greet the friends, wherever it is convenient. Adieu, 
my dear Jan's child; you know why I suffer. 

Written on the 4th of February, A. D. 1571, by 
me, Jan Hendrickss. 



890 



MARTYRS MIRROR. 



SOME EXAMINATIONS OF JAN HENDRICKSS. 

Since some brethren have requested me to write 
them something concerning what the lords have 
asked me touching my faith, when I was before them, 
I can therefore not refuse to write them a little in re- 
gard to the answer which I gave them according to 
the simple fisherman's understanding which the 
Lord has given me; the Bailiff also did not ask me 
very much or very thoroughly, as you will yet hear. 
Further, when I had been in confinement forty 
weeks, on the fifth of June, A. D. 1570, if I re- 
member rightly, I was taken down the first time to 
appear before the lords, and when I entered the 
sheriff's hall, the judges with the Bailiff and also the 
burgomasters were assembled there. I uncovered 
my head and bade them good day, and they did the 
same to me. The Bailiff then told me to sit down 
upon a bench, which I did, whereupon he asked me 
how old I was. I said that I did not know it accu- 
rately; "but," said I "you may write twenty- eight 
years;" and so it was written. "Where were you 
born?" " At Swartawael." "How long have you 
resided in the Haven?" I said: "Five years, 
counting the time I have been confined here." 
' ' Yes, that is all the same, ' ' said the Bailiff. 

He then asked me why I had not my children 
baptized. I said : ' ' Because I have never read that 
the apostles baptized infants, nor is it found in the 
Scriptures." And so it was written: "Jan Hen- 
drickss has confessed to us that he has not had his 
children baptized, and this because he has never 
read in the Scriptures that children were baptized." 
The Bailiff then asked me how many children I had, 
whether I did not have more than the two whom he 
had caused to be baptized. I said: "None." "How 
old are the children?" Ans. "The older is three 
years, and the other about one year. ' ' 

Then the Bailiff asked me whether I had been 
aware that children were baptized. I said: "Yes, I 
have seen it myself." Ques. Why then did you not 
have your children baptized ? Or are you better or 
wiser than your forefathers?" Ans. "That I have 
not had my children baptized, is because I have 
never read that infants are baptized." Then they 
said that whole households were baptized. Ans. 
"Whole households are indeed spoken of, but it is 
written that they all rejoiced that they had come to 
believe in the Lord, which infants can not do." 
This some of the lords admitted. The clerk then 
asked me where it was forbidden to baptize infants. 
I asked him where it was forbidden to throw dice. 
He said that it was forbidden enough, but he could 
not prove it to me. Then I said: "It is nowhere 
forbidden; yet every one knows that it is an evil 
practice," and they also admitted that it was not 
good. I further said that the Scriptures do not for- 
bid everthing that is evil, and that no one should 
institute the practice of baptizing infants, unless he 
is able to prove it from the Scriptures. The Bailiff 
then asked me whether I had had myself baptized. 
Ans. ' ' I had myself baptized once, and I know of 
but one baptism. Then the Bailiff asked me whether 
I had received more than the baptism administered 
to me in my infancy. Ans. "I had myself baptized 



once according to the Scriptures, the last day of 
March, '63." Then the Bailiff said: "It was in '64; 
you confessed so to me yourself, when I appre- 
hended you." "It was in '63, said I; but I shall 
not deny it, whether it is a year more or less." 
Then the Bailiff said : ' ' We may have misunder- 
stood each other;" and he had it written thus: "Jan 
Hendrickss had himself baptized the last day of 
March, '63, and this according to the Scriptures." 
"Then you were not very old yet," said the Bailiff. 
"This is true, I said." 

He then asked whether I did not know that I was 
baptized in my infancy, "I have heard it said," 
said I, "but I do not remember it." "This indeed 
I believe" said the Bailiff. " What man was it that 
baptized you, and where was he from, and what 
was his name ? ' ' Ans. ' ' I did not ask him what his 
name was, I had never seen him, nor have I ever 
seen him since that time, as far as I know." This 
was written exactly as I confessed it to them. Ques. 
"Where does he reside?" Ans. "I do not know." 
Ques. "Do you not know where he was from?" 
Ans. " I do not want to tell you this; I do not wish 
to name any one." Ques. "Why?" Ans. "Be- 
cause I do not wish to bring any one into trouble; 
there are enough in trouble now, and you have 
trouble enough with us." Ques. "Was no one 
present when you were baptized?" Ans. "Yes." 
Ques. "Who were they and what were their 
names?" Ans. "I do not wish to tell." Ques. 
"Where did it occur and in what place?" Ans. 
"In Holland." Then the Bailiff said; "Holland is 
large ; in what place ? ' ' Then I said : ' ' Why would 
you ask me much for the place; if I were to tell 
you the place, you would demand to know still 
more; but I do not wish to implicate any one." 

Finally I told them the place, and said that it had 
taken place in Delfshaven. Ques. " In what house." 
Ans. " I do not wish to tell. ' ' Ques. ' ' What was 
the name of the people that were in that house?" 
Ans. "I do not wish to name any one." Ques. 
"Why are the people in that house so sacred that 
they may not be narned?" Ans. "If you knew 
them, you would not leave them in peace; and I do 
not wish to implicate any one; you have trouble 
enough with us." Then the Bailiff began to ask 
how long I had had my wife, and where I had 
married her. Ans. "About five years, " and I told 
them that I "had married her before the Christian 
church. Ques. "Before what church? you cer- 
tainly did not marry her before the church that 
stands in Delfshaven?" Ans. "No." And so it 
was written that I had married her before the Chris- 
tian church. Ques. ' ' Who was present ? ' ' Ans. ' ' I 
do not wish to tell you." 

Then the Bailiff said that I should name the per- 
sons, or he would torture me. Ansr. ' ' Sir Bailiff, 
who taught you this?" Then the Bailiff said that 
he had power to do thus with me, and. threatened me . 
greatly, and when he heard that I would name no 
one, he told the clerk to write: "Jan Hendrickss 
has confessed to us such and such things (such as I 
told them), but he has named no one, and this be- 
cause he did not wish to implicate any one;" and 
so it was written. When the Bailiff had thus in- 



MARTYRS MIRROR. 



891 



terrogated me, and wished me many miles away, 
I said to them, "I would fain be in Hitland." 
Then the Bailiff said: "Where is that, where the 
busses catch the herring-?" "Yes," "I indeed 
would that you were there, said the Bailiff, with all 
those that are of your persuasion." Then one of 
the lords who, I was told was a burgomaster, wanted 
to speak to me concerning baptism, and asked me; 
If a man should lead a Christian life, but did not 
have himself baptized, whether he could not be 
saved; whether it would be an obstacle in the way 
of his salvation? I replied: "No; else salvation 
would be by the water; but baptism is a command 
of Christ, hence it must be practiced." Then I 
think he said, that it was our view that infants ought 
not to be baptized, and asked me when they were 
to be baptized, and how old they had to be. 
Thereupon I replied to him that the Scriptures 
specify no year, whether they were twenty, or thirty, 
or fifty, or a hundred; whenever they repented, and 
requested it, it might be done; and so we use it, but 
not sooner, said I, and so did Christ teach, and the 
apostles practice it. Then they said that at that 
time it had to be so, that adults were baptized, but 
now the infants must be baptized, for then was the 
beginning or commencement; this was their pre- 
tense. I then asked the burgomaster whether Christ, 
Matt. 28 and Mark 16, had not commanded to go 
and teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy 
Ghost; and whether the apostles had not observed 
the same, and had first taught the people and then 
baptized them? This he admitted; for we find, he 
said, that about five thousand were baptized at one 
time. Thereupon I think I asked him whether he 
confessed that adult persons were baptized at that 
time. "Yes," he said. "Well then, we certainly 
find clearly enough, that the apostles lived more 
than ten or twenty years in the world, and they 
first baptized adult persons, as you confess yourself; 
and this had therefore to be done so at that time, 
because it was in the beginning: now, since we 
find that they lived in the world so long, infants 
enough must have come into the world in this long 
period of years;" this he also acknowledged. Then 
I said: "Now show me once where the apostles 
in this long time baptized infants; and transferred 
baptism upon infants; for you say that then adult 
persons had to be baptized, but now infants. 
If the apostles had wanted to change baptism, or 
wanted that it should be changed, they had time 
enough themselves, for they were long enough in 
the world, for Paul says : ' I have not shunned to 
declare unto you all the counsel of God'" (Acts 
20:27); but they could not prove it to me. Then 
the oldest judge said that they would prove it to 
me, but it was not done; and the same judge said 
that God created man once, and no more; and he 
commanded circumcision to Abraham once and no 
more; and he commanded baptism once, and no 
more. Ans. "This is true. Now, if God created 
the man Adam once, and no more, and commanded 
them circumcision once, and no more, and com- 
manded them baptism once, and no more, and they 
observed the same, and did not change it, why then 



have they changed baptism from adult persons to 
infants?" Then they said: "Who has changed it?" 
Ans. "The Pedobaptists." Then they told and 
begged me to consider the matter well, that it was 
not a convenient thing to be burnt. I replied: "I 
know that well; I have no desire to be burnt — it is 
not convenient to be burnt; if I did not know that 
I am right, I would rather ignomiously yield; than 
honorably lose my life; for it is no small matter to 
suffer one's self to be burnt at the stake; I am not so 
desirous of death, I would rather keep my life, if it 
were God's will." "Yes," said they, "consider it 
well." Then the Bailiff said: "Jan Hendrickss, 
you have confessed this to us (and he had my con- 
fession read before my eyes, all that I had con- 
fessed); now if you will yield, my lords will do 
their utmost to procure your release." Ans. "My 
lords, I am quite open to conviction; if you can 
prove to me that I am wrong, and when I can feel 
that, I will desist from that which is evil." That was 
well, they said, and they told me to ask the Lord 
for grace, that he would grant me a good under- 
standing. "That I will gladly do," said I. This 
lasted about an hour and a half, whereupon they had 
me conducted up above again. These are the prin- 
cipal questions which they asked me, and which I 
have remembered, and these are my simple fisher- 
man's answers which I made, as far as I can re- 
member, for it was written six weeks after I was be- 
fore the lords; for there was a man confined with 
us, and for this reason we dared not write, but to 
write the words exactly as they were spoken, would 
be impossible for me, for my memory is weak. 

A few days after I was taken below again before 
my lord the Bailiff and a young priest, the chaplain 
of the Old Church, and thus three of us were in the 
sheriff's hall. The priest then began to relate how 
he had had a conversation with a man, and that 
they had had many words together concerning the 
holy -Scriptures, and about this burning and killing, 
for there had recently four priests been put to death 
in the Hague, and the priests had said to one an- 
other that there were many different views in the 
world concerning the holy Scriptures, and each died 
for his belief, and yet there was but one true. This 
the priest told me, and said to me that they had 
many words; and the man had requested the priest 
that he should talk with me; so the priest said. 
I then asked : "What kind of a man was it ? " "He 
was of your persuasion," he said, "a sailor, and 
a man like you are." Then it occurred to me who 
it was, but he is not of our persuasion, for I had 
already heard of him; and thus we fell into an ani- 
mated conversation, and the priest asked me, whom 
I acknowledge as true, for there are so many per- 
suasions . I said : ' ' What have I to do with another, 
I have enough to do with myself." He asked 
whether there was more than one faith that was- 
true. "No," said I. And there fell very many 
words, and the Bailiff listened, and greatly strength- 
ened the priest in what he said; and whenever I 
quoted Scripture against them, the priest was im- 
mediately on hand to obscure what I said, so that 
I could not finish my remarks, and he frequently 
said to me: "You are forever coming with the holy 



892 



MARTYRS MIRROR. 



Scriptures." "Yes," said I, "with what should I 
come? I have nothing else." "Yes," said he, "I 
well know that you always come with the Script- 
ures, and much with the passage, 2 Thess. 2:15, 
where Paul says: "Mark therefore, dear brethren, 
and hold the traditions which ye have been taught, 
whether by word or epistle." Mark well the term 
word; by "that he frequently wanted to prove that 
there was more Scripture than was written, which 
we were also bound to observe, as far as I could 
comprehend his assertion, for he frequently made 
it before I could really understand it. But it is only 
a stumbling-block — how can we observe more than 
what is written? Their sole aim is to obscure the 
understanding of the Scriptures, since they are well 
aware that with the Scriptures they will fall short; 
and they also cannot well bear it that we quote the 
Scriptures of the New Testament, for whenever we 
do this, their first question is why we quote more 
from the Testament, than from other writers, and 
whereby we know that the Testament is true; and 
they then come with many sophistical questions, 
which are not edifying, and skip from one thing to 
another. But when they can find any Scriptures in 
the Testament that are on their side, these must 
stand, yea, then the word of God must stand for- 
ever. For we came to speak of the breaking of 
bread, where Paul says: "Take, eat; this is my 
body." 1 Cor. 11 : 24. This language had to stand 
just as it was. I asked him more than once, whether 
the bread which they gave men was the body of 
Christ. He said : ' ' Yes ; when we have pronounced 
the words over it, it is his flesh and blood, yea, 
soul and body:" it is the truth what I write. There- 
upon I said: "I have eaten the bread with you 
people, but I could not feel in my mouth, that it 
became flesh, but it remained bread even as it was." 
And we had many words with regard to it. I said 
that Christ himself says: "Flesh and blood profit 
nothing; but the words that I speak are spirit and 
life." John 6:63. He then came with a sophism, 
asking whether the flesh of Christ was not good 
for anything. 

Thus we had many words. I said that it was 
written that the Most High dwelleth not in temples 
made with hands, neither is worshiped with men's 
hands. Acts 17:24. 25. "Yes," said the priest, 
"as though he needed any one; for he does not 
need us, but we need him." Then he asked me 
what I held concerning the matter, or the like." 
I replied that Paul says, 1 Cor. 10: 15 — 18: "I speak 
as to wise men; judge ye what I say. The cup 
of blessing which we bless, is it not the communion 
of the blood of Christ? The bread which we break, 
is it not the communion of the body of Christ ? For 
we being many are one bread, and one body: for 
we are all partakers of that one bread. Behold 
Israel after the flesh: are not they which eat of the 
sacrifices partakers of the altar?" Thus I confess 
that there is but one communion of Christ, for Paul 
explains it with a simile, saying: "Behold Israel 
after the flesh ; are not they which eat of the sacri- 
fices partakers of the altar?" "Now, I ask," I said 
to them, "what was it that Israel eat, the altar or 
the sacrifices?" They said: "The sacrifices;" but 



they said it reluctantly. "That is right," said I; 
"yet they were partakers of the altar: so it is also 
with those who help to break or eat the bread; they 
eat only bread, and are yet partakers of the body 
of Christ. ' ' I asked whereby he would maintain his 
mass. He brought forward the passage, 1 Corin- 
thians 11:24: " This do in remembrance of me. ' ' 
By this he maintained his mass. "Well, there is 
nothing said about a mass," said I. This was his 
defense of the mass. I asked him whether a man 
might be apprehended for his faith. He affirmed it. 
I said: "Paul certainly says: A man that is a here- 
tic, after the first and second admonition, reject; 
but he says nothing about apprehending." Titus 
3 : 10. "It is written," said the priest, "that the 
magistracy does not bear the sword in vain." "Yes," 
said I, "for the punishment of the evil, and for the 
protection of the good ; but what evil have I done ? ' ' 
They said: "You have adhered to false doctrine, 
and attended assemblies that are opposed to the 
Roman religion, which the king will not tolerate, 
for he wants to protect his country; for it was seen 
what those of Munster did; their object was to cap- 
ture cities, and to deprive the king of his country." 
Ans. The Munsterites did wrong; have you heard 
such things of me? I have never in my life known 
the Munsterites." "No; but the Munsterites sprang 
from you." "Well then, it would have been time 
enough for you to apprehend me, when you had 
heard such things of me; for no one can be burned 
justly, except he first have done evil himself, and 
not on account of another. But the priest strenu- 
ously defended the authorities in this; that a man 
might be apprehended for his faith. I said: "Christ 
certainly said to his servants, when they wanted to 
root up the tares, that they should not do it, but 
that they should let both grow together till the day 
of harvest." Matt. 13:30. The priest said: "But 
one can go and root up the tares along the edge, 
without injuring the good." Ans. "Christ com- 
mands not to do it, but to let it grow." But the 
priest constantly charged it upon the magistracy, 
that the apprehending was their work, just as 
though the ministers of the Romish church had 
been without guilt in the matter. I then asked them 
whether my lord the Bailiff of Delft, who was with 
us, was a brother and minister in their church. 
This I asked him many times; but the priest would 
not give me a clear answer with regard to it, but 
jumped from one thing to another. However, I did 
not desist, until he made a definite answer, which 
he did, but with great reluctance. When the Bailiff 
saw that we disputed so warmly, he came and stood 
before us, and listened with close attention ; then 
I pressed the matter only the harder. Finally he 
said: "Yes." "Then you acknowledge him as a 
brother and minister in your church?" "Yes," said 
the priest. ' ' Well then, now I desire you to show 
me where the apostles had magistrates in their 
church, who protected the faith with fire, water and 
the sword, as you do. ' ' This he could not prove to 
me, but came with the passage in Acts 23, where 
Paul was imprisoned, and more than forty men had 
vowed neither to eat nor to drink till they should 
have killed Paul. Paul's sister's son hearing this, 



MARTYRS MIRROR. 



893 



made it known to Paul, and Paul sent him to the 
chief captain, that he should tell it to him. And 
when the chief captain heard it, he said to two other 
captains, that they should make ready the beasts, 
and set Paul thereon, and bring him safe unto Felix 
the Governor; with two hundred soldiers, three- 
score and ten horsemen, and two hundred spear- 
men. 

Thereupon I replied : ' ' Paul was then a prisoner, 
and that magistrate was an unbeliever; but show 
me once where they had magistrates in their 
church." "Yes." said the priest, "if unbelievers 
did this, how much more believers." I asked where 
the apostles had baptized bells. He said: "We 
do not baptize bells." "What do you teach them 
then?" said I. He said that they blessed or exor- 
cised them, if I have remembered his words cor- 
rectly; "For," said he, "Satan is much in such 
things ; ' ' and he related how he had reigned in 
the New Church, and therefore this was done, as 
he said; and there was a great deal said. 

I said to him that I had never read that the apos- 
tles had magistrates in the church, who protected 
their faith with the sword; but that I had read that 
Paul says : ' ' We wrestle not against flesh and blood, 
but against principalities, against powers, against 
the rulers of the darkness of this world. ' ' Then the 
priest started up, and asked where this was written. 
"In Eph. 6: 12," said I. Then he took up his 
Testament, and looked for it, and having read it 
he said: "This Paul says of the devil; he is the 
prince of this world." I said: "It is the magistracy 
of this world, who rule the world, for it speaks of 
principalities and lords of this world." And there 
fell many words, the Bailiff listening with attention. 
The priest said that our faith had not existed long, 
but that their faith had endured fifteen hundred 
years, and though whole countries were apostatizing 
from it, said he, whole countries were being con- 
verted in India, and that many great signs and 
miracles occurred there, even as occurred in the 
time of Christ, so that the Christians were increas- 
ing. Then I said: "Does that occur there, and 
not here? the church is certainly also here in these 
lands, and there are pastors in Delft, and in other 
cities hereabout, as well as there." He said, it was 
certainly true. "Yes," said I, "Pharaoh's magi- 
cians also imitated what Moses did." "Yes," said 
the priest, ' ' that was so, but they did not do such 
things as occurred there." Then I said: "Well then, 
I will adduce to you still more: we read that there 
was a sorceress, who caused Samuel to come forth 
from the grave, and Samuel talked with her or with 
Saul, i Sam. 28. "That is true," said the Bailiff; 
"I have read that." Then said I, "Christ himself 
also says that they shall say: Lord, have we not 
in thy name cast out devils? But he shall answer 
them: Depart from me; I know you not. " Matthew 
7:22, 23. Then the Bailiff said: "Jan Hendrickss 
does not believe it; do you, Jan Hendrickss?" 
"No; Sir Bailiff," said I, there is so much villiany 
perpetrated." "Yes," said the priest, "there has 
much indeed been done that was not good;" and 
he related that there had been popes who had not 
done what was good, but what was wrong. This 



the priest himself acknowledged; but there was 
now," said he," "an old, able man Pope, of whom 
much good was said, and he confessed that there 
were bad abuses among them. "Paul says," said I, 
' ' that the old leaven ought to be purged out, and 
that if any man that is called a brother be a drunk- 
ard, or a railer, or a fornicator, with such a one we 
ought to have nothing to do;" but of this, as it 
seemed, he had little understanding. "Indeed," 
said the Bailiff, "if there were a man who would 
have to do with another man's wife, I should not 
want to have anything to do with him." 

The priest then I think asked me why I had left 
them? I said that I had indeed heard the priests 
preach a great deal, very severely censuring popery, 
but that they did not practice what they preach; 
that they drank to such an excess as to fight, strike 
and rave as though they had been madmen, and for 
this reason I left. This I confessed to him because 
the Bailiff was present; when there were no lords 
present, I did not wish to bring up their things. I 
said; "They always want to instruct us in prison; 
they ought to set us at liberty, and then instruct us;" 
but of this nothing was said. And having thus many 
words together, I asked the Bailiff, saying: "Sir 
Bailiff, I must ask you something: if I should re- 
nounce my faith: however I do not say that I shall 
do that. " " Well, ' ' said the Bailiff, " I do not say 
it either, that you do." "But if I did, would you 
assure me of my life, and release me :" "This I will 
not say, but I still say as my lords said, that we will 
do our best in that respect." "Yes, Sir Bailiff," 
said I, "what would that signify; it has happened 
that persons have renounced their faith, and were 
put to death notwithstanding, as has been seen in 
Delft," "Yes," said the Bailiff, some were also re- 
leased. ' ' This I had to ask him once, to hear what 
he would say; for we had talked about it together. 
Not that we intended to renounce our faith, but to 
hear what they would say. For it has never been 
my mind, nor have I ever had any inclination for it; 
but it afforded me a good reason, when they tor- 
mented us to renounce, to give them this for an an- 
swer. Why should we renounce our faith ? our life is 
not assured us. We had many words together, but 
these are the principal things that were said which I 
have remembered, for my memory is not strong. 
If I were to write everything, I should require much 
paper, for it lasted full four hours. In consequence 
of its lasting so long, my fellow brethren were very 
sorrowful, for they thought and believed that I had 
been confined elsewhere away from them. 

The Bailiff then rang the bell, and the beadles 
came. I then said to the priest : "If my lord had 
not been present, I would not have made so 
many words with you." "That I believe," said the 
priest. I took off my cap and bade them good ev- 
ening, and they me. And I said to the pastor and 
begged him, that if I had spoken any word too 
hastily, he should excuse me for it. ' ' Yes, ' ' said 
the Bailiff, " and so do you to him, do you not?" 
" Yes," said I: and thus we parted. 

It further happened that they confined us all three 
in separate jplaces, apart from one another, and 
took away the Bible from us, one which they them- 



894 



MARTYRS MIRROR. 



selves had let us have, and which the Bailiff had 
previously consented that we might have; but we 
remained of very good cheer, the Lord be praised. 

On Sunday, the 1 6th of July, 1570, I was taken 
down again, and they tied my arms, which they 
had never done before, for I had gone down with 
the jailer, fettered together with another. This sur- 
prised me much, whereupon the beadles told me, 
that the priests had required it of the Bailiff. Thus 
they brought me before two priests, namely, Mr. 
Maerten, and the pastor of the New Church, who 
had once before been to see me. When I came to 
them, I bade them good day, and they returned 
the salutation. Then they said: "We have visited 
you once, and now we come again, to see whether 
you are not more willing to yield, than you were the 
other time. ' ' I said : "I say as I have already said : 
If it can be proved to me clearly and expressly, that 
infants were baptized, I will gladly suffer myself to 
be instructed:" With this answer they were not 
well pleased, since they have no Scripture for it. 
But they asserted that I must suffer myself to be in- 
structed, and that infants had of a long time been 
baptized in the Christian church; and that it had al- 
ways been an ordinance; but I held to the proof 
furnished by the practice of the apostles, They 
said that we ought to walk in the old paths. ' ' Yes, 
in the right ones," said I; "thus it is written." 
Jer. 6: 16. They had come to instruct me. "Yes," 
said I, " I cannot understand it so. " This they did 
not like to hear, that I could not understand it; and 
they said: "You want to understand it before 
you accept it." "It is written," said he, "in the 
prophet Isaiah, that we must first accept it, before 
we believe it." "Where is this written?" said I. 
"I do not know," said the priest. "Rom. 10:10, 
said I, "we read: 'With the heart man believeth 
unto righteousness; and with the mouth confession 
is made unto salvation.' I must certainly believe 
your things with the heart, if I am to accept them : 
but now I cannot understand it as you do." This 
they would not hear; but if I had soundly assented 
with the mouth to what they said, whether I had 
believed it or not, it would have been all right. 

They begged me much, that I should suffer my 
self to be instructed, there was not a day that they 
did not pray for us. They also frequently said that 
I had strange views, and that I was damned; if I 
were not damned, God would not be God, he said; 
and the Scriptures would not be true; this he often 
said. To be damned, and to lie in prison, these are 
not good things, said I; for I said as little to them 
as I could. But the damning did not hurt me; I let 
them say on. I said: " If you can prove to me, that 
infants were baptized, I would like to hear it." 
They said that whole households were baptized, and 
declared that there must have been children there. 
Ans. That you do not know, for there are house- 
holds in which are no children ; I also do not seek 
salvation from the water.' ' When they heard this 
they were greatly astonished . ' ' Yes, ' ' said I, ' ' you 
say that all unbaptized children are damned." 
"Yes," said the priest, "they are damned." Then 
the women who give birth to such children are 
badly off." "Yes," said the priest. "Indeed," 



said I, "then the water must wash away sin?" 
"Yes," said they. Ans. " I shall prove to you, 
that it does not." I then told them, that in Peter 
3:21 it is written : The like figure whereunto even 
baptism doth also save us, not the putting away of 
the filth of the flesh, but the answer of a good con- 
science.' And the apostle baptized Simon the sor- 
cerer but the water did not remove his sins, for it is 
written that he was in the gall of bitterness, and in 
the bond of iniquity, though he had been baptized by 
the apostles. " " You say of Peter, ' ' said the priest, 
"that he writes this; how do you know if it is true? 
Did Peter tell you himself? And Simon the sor- 
cerer was a worthless fellow for if the apostles 
had known that his heart was in this condition, 
they would rather have bitten their fingers, than 
pronounced the name of God over him." Ans. 
"This I admit; but the water did nevertheless not 
wash away his sins." And they asserted that I must 
suffer myself to be instructed, and said that I acted 
contrary to the Scriptures, for it is written, Mat- 
thew 18: If thy brother shall trespass against thee, 
rebuke him ; and if he will not hear thee, tell it to 
the college. " See," said they "You will not hear 
us now that we rebuke you; in this you certainly 
act contrary to the Scriptures." Ans. "What 
would vou teach me then ? Would you let me go 
then, and shun me as a heathen and a publican?" 
"No, no," said the priest, "this is your favorite 
theme, which you always bring up." (for I had had 
many words with him in regard to it the last time;) 
but to let me go was not in their power, he said. Ans. 
' ' Christ certainly says, when they are reproved, and 
will not hear, they are to be shunned, and not ap- 
prehended. And Paul also says: A man that is a 
heretic, after the first and second admonition, reject. 
Tit. 3: 10. And now I will not hear you, hence you 
ought to let me go." But they did not listen to this 
that was the magistracy's business, they said. Ans. 
"You certainly have a faith; show me once where 
the apostles had magistrates in their church . 

Then the priest said that Peter had killed two per- 
sons. Ans. ' ' You cannot prove that to me, neither 
by word nor deed." Then he read from a German 
Testament, that Ananias and his wife sold their pos- 
sessions; and did not bring all and lay it at the apos- 
tles' feet, but kept back a part of it. Then Peter 
said: Ananias, why hath Satan filled thine heart 
to lie to the Holy Ghost? thou hast not lied unto 
men, but unto God. When Ananias heard these 
words, he fell down and gave up the ghost. Three 
hours after his wife came, and Peter asked her too, 
whether they had sold the land for so much. She 
said: Yea. Peter said to her: How is it that you 
have agreed together to tempt the spirit of the 
Lord ? behold, the feet of them which have buried 
thy husband are at the door, and shall carry thee 
out. Then fell she down straightway at his feet and 
yielded up the ghost. Acts 5. When he had read, 
I said: "Who can say that Peter did it, for it reads 
that when they heard these words they gave up the 
ghost." We had many words which I have partly 
forgotten; they begged me to suffer myself to be in- 
structed. "Well," said I, 'T can not understand 
it so." To this they would not listen, that I would 



MARTYRS MIRROR. 



895 



first understand it, before I accepted it; and they 
said that their faith had always existed for fifteen 
hunded years; they would show to me from year to 
year, how their church had been built up, and they 
named to me many of their teachers or bishops, 
Augustine and others; how it first came from Spain 
into France, whence St. Willeboort brought it into 
these countries; and many other things did they tell 
me. And though whole countries apostatized from 
them, there were large countries again that adopted 
their faith, as for instance in India, where the Lord 
did great signs, so that there were persons who in 
one month learned another language, and accepted 
the faith, and even preached within one month; and 
many other things they told me. I asked whether 
that country was large. They said: "As large as 
Spain, France, Germany and this country taken 
together." Thus their faith had always existed, 
and could not perish, for Christ had said: "I will be 
with you unto the end of the world;" but our 
faith had not existed so long; for [said they] you 
can not prove to us, that your church has always 
existed. ' ' I know, ' ' said the priest, ' ' that you will 
name to me five or six persons." Then I said; It 
would have been much better, if he had heard Mi- 
caiah, than the four hundred false prophets. (The 
king of Judah, i Kings, 22.) They tried hard to 
draw me out, as to whether I was baptized, but the 
Lord kept my lips, and I did not tell them. They 
had heard it said, they told me. I asked whether 
they had heard me say it. They said: "No." I 
replied: "I do not want to tell you either." They 
said: "We do. not wish to know it." 

And when they found that I would not listen to 
them, they told me time and again that I was 
damned, and that I was a murderer of souls, that I 
had murdered many souls, and they had heard it 
said that I had caused many to apostatize from the 
Roman church. I said: "I have murdered no one's 
soul." He said: "You say that we are murderers 
ourselves." I said: "You have not heard me say 
that." They told me to consider the matter, and if I 
desired it, they would come again. Thus we parted 
amicably. 

These are the principal points of our conversation, 
for it lasted about two hours. I should not be able 
to write the whole of it, for I can not remember it, 
and it would be impossible for me to give the exact 
conversation, without leaving out or adding to it. 
Written by me, Jan Hendrickss. 



ANOTHER LETTER BY JAN HENDRICKSS, TO MAER- 
TEN JANSS, HIS FELLOW-PRISONER. 

The eternal God of all grace, who has called us 
with a heavenly calling, from the power of Satan 
into his eternal, marvelous kingdom, strengthen and 
confirm you, my brother Maerten Janss, with his 
holy word, and give you the power of the Spirit, 
that you may be able to resist all the wicked wiles 
of the Evil One, whether through himself, or through 
his emissaries, so that you may be able to stand in 
this grace; and grant you and me a valiant faith, 



firmly rooted and grounded, that you may neither 
be moved nor cast down by the great tempest of false 
doctrine. This, I Jan Hendrickss, your weak fel- 
low-brother in imprisonment, tribulation and afflic- 
tion, wish Maerten Janss, my dear brother, in his 
bonds and imprisonment, as a friendly salutation in 
the Lord, for the refreshing of your mind. Amen. 

Further, my dear brother, I inform you, that I 
am still of good cheer in the Lord, and my heart 
and mind have still no other purpose than to fear 
him, and to adhere to his holy word, according to 
my great weakness, with the help of God. Without 
whose assistance I am utterly powerless to perform 
the same. Thus I hope and am confident in my 
heart, that it is also with you. I furthermore thank 
you much for the comforting letters you have sent 
me to refresh and console me in my tribulation, and 
that you still remember me in your prayers, which I 
also do for you, that we may help each other fight 
in this great conflict, which we now have with the 
great red dragon, which draws the third part of 
the stars from heaven with his tail. Revelation 
12:3,4. When I read your letters, it was no sor- 
row for me to hear that you were of such good cheer 
and courage in the Lord, but it rejoiced my spirit. 
Hence, my dear brother, let us take good heed to, 
and well consider, the teaching and admonition of 
Paul, where he says: "As ye have therefore received 
Christ Jesus the Lord, so walk ye in him, rooted 
and built up in him." Col. 2:6,7. Mark, dear 
brother, it is needful that we attend to these words 
and admonition of Paul. For since we have put on 
Christ by baptism, and have become members of his 
body, let us walk in him, rooted and built up in 
him, and firmly abide in him, even as he savs: 
"Abide in me, and I in you. As the branch cannot 
bear fruit of itself, except it abide in the vine; no 
more can ye, except ye abide in me. I am the vine, 
ye are the branches. He that abideth in me, and I 
in him, the same bringeth forth much fruit; for with- 
out me ye can do nothing. If a man abide not in 
me, he is cast forth as a branch, and is withered; 
and men gather them, and cast them into the fire, 
and they are burned." John 15:4—^6. Mark, dear 
brother, how well it is with him that is in Christ, 
and Christ in him : but he who has no consciousness 
of Christ, is like a branch that is cut off and with- 
ered, which receives no sap or strength, nor the 
nature of the stem of the vine. 

Dear brother, let us now earnestly consider the 
matter, whether this is not the case with men. Let 
us therefore abound in him with thanksgiving, and 
by him offer the sacrifice of praise to God continu- 
ally, that is, the fruit of our lips, that we be not 
spoiled through philosophy and vain deceit, after 
the traditions of men, after the rudiments of the 
world, and not after Christ. Heb. 13:15; Col. 2:8. 
' ' For it is now an evil time, a time that searches 
and tries Christians, whether they are firmly rooted 
and built in the faith. For when a woman has con- 
ceived, and the time of her delivery is drawing nigh, 
before she is delivered, great pain comes upon her, 
which is the forerunner and sign of her impending 
delivery; but when she is delivered, she soon for- 
gets the great pain, because she has gotten a child. 



890 



MARTYRS MIRROR. 



Behold, my dear brother, thus it is also with us 
now; the great Jtemptation and vexation, conflicts 
without, and fears within, which happen to us daily, 
these are our pains which precede delivery, whereby 
we may perceive, that the time of delivery is fast 
approaching; but as soon as we are delivered, then 
we shall remember it no more; namely, when we 
shall have put off this tabernacle, the mortal cloth- 
ing, that shall be the last of our pain; then we may 
say : O death, where is thy sting ? O grave, where 
is thy victory ? The sting of death is sin ; and the 
strength of sin is the law. But thanks be to God, 
which giveth us the victory through our Lord Jesus 
Christ, i Cor. 15:55 — 57. Then shall the last ene- 
my, death, be conquered. Then shall we no more 
weep, mourn, or lament; all torment, pain and 
affliction shall then have passed, like a vapor, that 
endures for a little time. Then we shall no more be 
tormented or tempted, apprehended or hunted; but 
we shall rest from our heavy labor, and help keep 
the eternal day of rest, with many thousand saints 
under the altar, who are chosen out of every kin- 
dred and nation, who have also sealed the word of 
God with their blood, and have passed through the 
world through many great tribulations, and not 
loved their lives above their Creator unto the death. 
Rev. 14:13; 7:14; 12:11. 

Behold my dear brother Maerten Janss, what will 
it matter then, whether we have lived in great lux- 
ury and pleasure, or whether we have been perse- 
cuted, imprisoned, tormented, tortured, burnt or 
beheaded, yes, what will it matter when it is all 
over? For then we shall all follow the Lamb slain 
from the foundation of the world, with a great mul- 
titude of saints, arrayed in fine linen clean and white, 
palms in our hands, and crowns upon our heads. 
O what a glorious work will that be for him that 
will be able to endure here unto the end ! Hence, 
my dear brother, I say with tears, though I write it 
to you, let us keep good courage; for in the world, 
says Christ, ye shall have tribulation: But be of 
good cheer; I have overcome the world. John 
16:33. So doing let us hold fast the promise, with- 
out wavering; for he is faithful that promised (He- 
brews 10:23); though they say that we have the 
devil of pride in us, and that he is too firmly seated 
in us. But it will be found otherwise, when that 
comes what shall come; there is no doubt about it. 
Though we are here deprived of our right, when the 
Judge of judges shall judge, we shall get it back, I 
have no doubt at all. Herewith I will commend 
you to the Lord, and to the rich word of his grace, 
who is able to keep you unto the end. Amen. 

Know, Maerten Janss, that the tormentors have 
been with me all the week, except one day, and I 
daily expect their return. Adrian Corneliss was also 
here this week, with the chaplain. And on Satur- 
day the chaplain was here, with a steersman from 
Egmont, named Jacob Meulenaer, who wanted to 
prove to me, that however bad a man was, he might 
teach the word of God aright, and save men; yea, 
though it were the devil, he might teach men the 
word of God aright. He took off his cap, and sat 
there as though he was about to deliver an exhorta- 
tion, and made a speech almost a quarter of an hour 



long, commencing at the very beginning. I could 
not refrain from laughing, whenever I looked at 
him, for I thought that his head was out of order. 
When he had finished, all three of us fell in a dis- 
pute; yet I did not intend to make many words, 
but it is difficult for a man to keep silence. Hence 
when they perceived that I would not listen to them 
they assailed me very hard. The steersman said: 
Had I been officer, you would not have lain here so 
long; he would have made short work with me. 
He said to the priest: The lords must put this man 
to death secretly; he [the devil] was so firmly seated 
in me, he said, that he could not come out; and 
many other ugly words he said. I said: "The 
plainer you make it the better I understand it." 
And the chaplain and I had many hard words, and 
he was greatly incensed. I said that I did not desire 
him so any more. He said that he marveled with 
Paul, that I had so soon suffered myself to be led to 
another gospel, when yet there was no other. I said: 
"What other gospel have I accepted?" He said: 
That I had not been willing to have my children 
baptized. "Indeed," said I, "you have not a sin- 
gle letter of Scripture that they must be baptized." 
Observe, dear brother, his view: If Paul had or- 
dained it as a command and custom to baptize in- 
fants, and we rejected the same, we had accepted 
another gospel. I also had some words with the 
steersman; what he said was neither rhyme nor rea- 
son, and he was very abusive to me. I said: "Call- 
ing names breaks no bones ; one can do it seated as 
well, and I offered him a chair. He said that he 
knew more in one finger, than I in my whole body; 
and many other things he said. Farewell, and ac- 
quit yourself valiantly; I hope to do the same. And 
let us remember each other in our prayers. Take 
this my simple letter in good part, for it has been 
written out of love; and excuse me for having waited 
so long before writing, for I have many visitors, not 
friends, however, since no one is allowed to come to 
me except my father. Write me again, how it is 
with you, for I hear nothing but good of you, God 
be praised. 

Written, A. D. 1572, in my bonds, by me, 

Jan Hendrickss. 



ANOTHER LETTER FROM JAN HENDRICKSS TO 

POUWELS AND AECHTGEN, HIS BROTHER AND 

SISTER, FOR AN ADMONITION TO THEM, 

AND FINALLY FOR A FAREWELL. 

The God of all grace, who has called us from the 
power of darkness into his eternal kingdom, through 
Jesus Christ our Lord, grant you according to the 
riches of his glory, to be strengthened with power 
by his Spirit in the inner man ; that Christ may 
dwell in your hearts by faith ; that ye, being rooted 
and grounded in love, may be able to comprehend 
with all saints what is the breadth, and length, and 
depth, and height; and to know the love of Christ, 
which passeth knowledge, that ye might be filled 
with all the fullness of God. Col. 1 : 13; Ephesians 
3:16-19. This, I Jan Hendrickss, a poor prisoner 



MARTYRS MIRROR. 



897 



for the word of the Lord, at Delft, wish Pouwels H. 
and Aechtgen H., for an affectionate salutation in 
the Lord. Amen. 

Further, after all proper salutation to you, my 
beloved brother Pouwels Hendrickss, and Aechtgen 
Hendrickss, daughter, whom I love much according 
to the flesh, and also after the spirit, I inform you, 
that I am still valiant and of good cheer in the Lord, 
as I hope that this is also the case with you. And as, 
according to human calculation, my departure, or 
time is near at hand, to put off my tabernacle, I 
cannot forbear, but must exhort you briefly, out 
of pure, faithful, brotherly love, to strive firmly, 
steadfastly and constantly in the faith once delivered 
to the saints, that you may through this faith receive 
God's promises, so that we may meet together un- 
der the altar, with the great number robed in white, 
who are chosen and redeemed by the blood of the 
Lamb out of every kindred and nation under 
heaven, and have passed through the world through 
great tribulation, being burnt, pursued, beheaded, 
and the like ; therefore are they before the throne 
of God, and serve him day and night in his pres- 
ence. Rev. 7: 14, 15. 

See, dear brother, all these had to drink of this 
bitter cup, before they attained their present state; 
and they all had to walk this narrow, strait, slip- 
pery, and perilous way, and did not love their lives 
unto the death, and had to leave everything behind 
for the name of the Lord, whether it be lands, 
sand, house, home, wife, and children, before they 
reached this exceedingly glorious state. Yea, the 
Son of God himself entered into his Father's king- 
dom through great affliction, being apprehended, 
mocked, scourged, crucified, and put to death, so 
that he said : "I am a worm, and no man." Psalm 
22 : 6. Hence let us take these for an example 
and pattern, lest we become slothful, drowsy, or faint 
on the way, and thus be taken captive by the wiles 
and snares of Satan, for a man that is asleep is easily 
caught. But be fervent in spirit, and seek to be the 
first in every good work, and not the least ; and 
beware of the arrows of the devil, which he shoots in 
darkness ; and pray to God day and night, for it is 
needful to pray always, lest we fall into temptation, 
for he that seeks to murder our soul neither sleeps 
nor slumbers, and is constantly walking about us 
as a roaring lion. And beware of pride, of spiritual 
as well as other pride, for it is the nature of man to 
be rather high-minded. Let all envy and hatred, 
railing and slandering, and all craftiness and malice 
be far from you, together with all murmuring of the 
heart. Covetousness or rapacity, ambition and self- 
ishness, let these not be found with you, but put 
on the Lord Jesus Christ, and follow his example in 
everything, as well as you can. Have brotherly love, 
and endeavor to keep the unity of the Spirit in the 
bond of peace. Be patient in all tribulation and 
affliction that come upon you, and the God of peace 
will be with you ; for we have great need of pa- 
tience, as I have proved. For Sirach says : "Woe 
to him that has lost patience," and well may he 
say so. 

In short, conduct yourselves so according to 
your weakness, that no one may justly have much 



to complain of you. And serve the Lord with all 
your heart and purpose ; incline your thoughts to 
God, and let your eyes ever be upon him, even 
as the eyes of the servant are upon his master, and 
the eyes of a maiden upon her mistress. And work 
out your salvation with fear and trembling ; more- 
over, think not that you always fall too short, not 
doing enough. And do not walk carelessly in the 
ways of the Lord, but pass the time of your so- 
journing here in fear, for the heedless and careless 
will soon have squandered all their substance ; but 
exercise great care for the poor soul which has been 
redeemed with a great price, and will live forever, 
either in heaven or in hell. Fight valiantly against 
Satan with his manifold lusts and desires and false 
insinuations, and trample his head in pieces under 
your feet, with earnest supplication and prayer to 
God, with diligence and earnestness, for Satan comes 
down with great wrath, knowing that his time is 
brief. Rev. 12:17. Likewise always remember God's 
severe judgment, and great day that shall come 
upon all the ungodly. For when we bear it well in 
mind, we can the better guard against it, because it 
will be most terrible ; even as Sirach says : My son, 
remember your end, and you will never sin, for 
according to the Scriptures marvelous things indeed 
will take place when the great day of the Lord shall 
come; for the Lord himself shall descend from 
heaven with a shout, with the voice of the arch- 
angel, and with the trump of God : and the dead in 
Christ shall rise first : then we which are alive and 
remain shall be caught up together with them in the 
clouds, to meet the Lord in the air : and so shall we 
ever be with the Lord. 1 Thess. 4:16, 17. And the 
sea shall give up her dead; no one shall then 
remain hid that shall not rise again : but every one 
shall receive in his body according to that he hath 
done, whether it be good or bad. Rev. 20:13; 
2 Cor. 5 : 10. Although our body is now placed to 
the stake, for food for the birds and beasts (Psalm 
79:2), it shall therefore not remain lost, but the 
Lord shall raise it up again in due time, and 
make it like unto the image of his Son, and then 
shall we, through his grace, shine forth as the 
sun in the kingdom of their Father, whereas the 
part and lot of all the ungodly shall be in the lake 
which burneth with fire and brimstone. Philip. 3:21; 
Matt. 13:43; Rev. 21 :8. 

Therefore, my dear brethren and sisters, faint not 
at my tribulation which I now suffer, but let it be 
your glory. Eph. 3:13. For, who art thou, says 
the Lord by the prophet, that thou shouldest be 
afraid of man that shall die, and of the son of man 
which shall be made as grass? Is. 51 : 12. Christ 
likewise says : I say unto you my friends, Be not 
afraid of them that kill the body, and after that 
have no more that they can do . But I will forewarn 
you whom ye shall fear : Fear him, which after he 
hath killed hath power to cast into hell ; yea, I say 
unto you, Fear him. Luke 12 : 4, 5. For, my dear 
brethren and sisters, it is too wonderful how the 
Lord can work with his own, which I well experi- 
enced when I was tortured ; for they first drew me 
up by the pully, and when I was suspended, they 
scourged me ; and when I would betray no one, 



898 



MARTYRS MIRROR. 



they hung a weight to my feet ; but as soon as I 
came up stairs again, I had but little pain, yea, the 
next day my limbs were no worse than if I had 
helped catch six or seven loads of herring. Hence 
keep good courage, and follow me ; I hope now to 
go before you, and to wait for you under the altar 
of the Lord, with the marked dead of the Lord, 
who are already slain for the name of their God, 
and lie and wait for their fellow brethren, that shall 
be killed yet for the testimony of the Lord, until the 
time that the number is fulfilled. O that we might 
meet one another there! what great joy it would be 
for me, as I hope and have this confidence con- 
cerning you, that we shall yet go in and out there 
as calves of the stall, and help keep the eternal Sab- 
bath ; then we shall rest from all our great trouble, 
misery and torment that have been inflicted upon 
us, and from the heavy labor which we have done. 
To this end make you meet the great Shepherd 
of the sheep, who brought us from the dead through 
the blood of the everlasting testament. Amen. He- 
brews 13: 20. For I love your souls with all my 
heart, and would fain, that I might take you all be- 
fore me. Herewith I will commend you to God, 
and to the rich word of his grace ; may he keep 
you unto the end. Amen. 

Dear brother and sister, my heart's great desire 
of you is, that you have an eye upon our brothers 
Cornelis H. and Jacob H., and our sister Leentgen 
H., and direct them in the fear of God as much as 
you can. But above all, have your eye upon my 
children, and show them and my wife as much love 
as you can ; for my glass is almost run out, my 
watch is nearly over ; day will soon break, for I 
have already seen the morning star in the sky. 
Herewith farewell ; I greet Adrian H. and his wife 
and all dear friends much; bid my friends many 
adieus. Dear brother and sister, take my letter in 
good part ; though I am somewhat solemn in my 
letters, it is because I love your souls so much. 
Written on the 23d of January 1572. Adieu for 
a little while, my dear brethren and sisters, till we 
meet again ; acquit yourselves valiantly, this I pray 
you. Byrne, Jan Hendrickss. 



SANDER WOUTERSS, OF BOMMEL AND EVERT 
HENDRICKS, OF WARENDORP, BOTH BURNT 
ALIVE FOR THE TESTIMONY OF JESUS CHRIST 
AT AMSTERDAM, ON THE 3D OF SEP- 
TEMBER, A. D. 1575. 

The misery of the beloved children of God had 
not come to an end yet at this time, since the words 
spoken by the Lord : ' ' They shall put you out of 
the synagogues; yea, the time cometh, that whoso- 
ever killeth you will think that he doeth God ser- 
vice," were still being fulfilled, which/among many 
other instances, also appeared in the year 1572, on 
the third day of September, at Amsterdam, in the 
case of two pious and valiant champions of Jesus 
Christ, named Sander Wouterss, of Bommel and 
Evert Hendricks of Warendorp, both of whom at 
that time, voluntarily exchanged their life for death, 



and surrendered it 'to the Lord as a burnt sacrifice, 
the Romanistic rulers effecting this through their 
malice, with fiery flames in the place of execution 
in front of the city hall at Amsterdam. 

But between those who did this, and the others 
who suffered it, there shall hereafter be a great dif- 
ference, when there shall be said to those who 
suffered it: "Come, ye blessed of my Father, in- 
herit the kingdom prepared for you from the foun- 
dation of the world," but to those who did it (if they 
have not sincerely been converted from this wicked- 
ness); "Depart, ye cursed, into everlasting fire, 
prepared for the devil and his angels," Matt. 25. 
O, what an exceeding great difference! our reason is 
utterly powerless to grasp this, our mortal and frail 
tongue cannot express it. 

Note. — The sentence of death of the aforemen- 
tioned two persons was sent us from the original 
book of criminal sentences of said city, through the 
instrumentality of the clerk of the court there: hence 
we will add the same here, just as it reads; in it may 
be seen how perfidiously the papistic rulers of that 
time misinterpreted the good confession of the pious 
witnesses of Jesus Christ, and how dreadfully and 
horribly they proceeded against and dealt with 
them. 



SENTENCE OF DEATH OF SANDER WOUTERSS OF 

BOMMEL AND EVERT HENDRICKS OF 

WARENDORP. 

Whereas it has appeared to my lords of the court 
that Sander Wouterss of Bommel and Evert Hen- 
dricks of Warendorp, both tailors and inhabitants 
of this city, prisoners at present, unmindful of the 
obedience which they owed to our mother, the holy 
church, and to His Royal Majesty, as their natural 
lord and prince, and rejecting the ordinances of the 
holy church, have for many years past not been to 
confession, nor to the holy, worthy sacrament, and 
have further dared repeatedly to attend the assembly 
of the reprobated sect of the Mennonists, or Ana- 
baptists, and also to permit preaching after the man- 
ner of the aforesaid sect to be done in their houses; 
and the aforementioned Sander Wouterss, twelve 
years ago, and the aforesaid Evert Hendricks, seven 
years ago, renouncing and forsaking the baptism 
received by them in their infancy from the holy 
church, have also suffered themselves to be rebap- 
tized, and afterwards repeatedly received, the break- 
ing of the bread, according to the manner of the 
aforementioned sect; and though they have been re- 
peatedly urged and admonished, by divers spiritual 
persons, to forsake the aforementioned sect, and to 
return to our mother, the holy church, they never- 
theless refuse to do the same, persisting in their 
stubbornness and obstinacy, disturbing by said sect 
the common peace and welfare of the land,* accord- 
ing to the import of the decrees of His Majesty ex- 



* Thus spake also the enemies of the prophet Amos, saying: 
Amos hath conspired [against thee in the midst of the house of 
Israel:] the land is not able to bear all his words. Amos 7: 10. And 
thus it was also said of Christ " He perverts the nation." I,uke 



MARTYRS MIRROR. 



899 



isting in regard to this, which crimes, for an 
example unto others, ought not to go unpunished; 
therefore, my lords of the court having heard the 
demand of my lord the Bailiff, and having seen the 
voluntary confession of the prisoners, and having 
had regard to their stubbornness and obstinacy, 
have condemned, and do condemn by these pres- 
ents, said prisoners, and each of them severally, to 
be executed with fire, according to the decrees of 
His Majesty, and declare all their property confis- 
cated for the benefit of His Majesty aforesaid. Done 
in court, this 3d of September 1572, by all the 
judges, and with the advice of all the burgomasters, 
in presence of me the secretary. Signed. 

W. Pieterss. 
Thus extracted from the book of criminal sen- 
tences of the city of Amsterdam, preserved in the 
archives of that city. N. N. 



HANS KNEVEL, A. D. 1572. 

As is known to many, the world has become so 
corrupted through the false teaching of antichrist, 
and iniquity has, according to the prediction of 
Christ (Matt. 24:12), so gained the ascendancy, 
that the princes and kings of the earth have become 
utterly perverted, through her seductive wine of 
fornication (Rev. 17:2; 18:3), from their native 
reasonable nature, who usually are wont to show 
some love and mercy to their own friends and kin- 
dred, and also to those who love and do good to 
them. This reasonableness seems to have almost 
ceased in many princes and rulers of this world, so 
that in place of their native reasonableness they are 
now like irrational beasts, who by nature are born 
for taking and slaying. 2 Pet. 2:12; Jude 1:10. 
This, among many other instances, appeared also, 
about the year 1572, in the city of Antwerp, where 
they apprehended a pious follower of Christ, by the 
name of Hans Knevel. He was a young single man 
and a cloth-shearer by trade. The circumstances 
that led to his imprisonment were as follows: It 
happened that one of his chief friends became known 
to the margrave and to some one of his servants, 
whereupon they laid plans to apprehend him. This 
plot was made known to Hans Knevel, in his shop 
where he worked. He therefore very earnestly 
warned his friend with regard to it, and advised him 
to go away from there, saying that he would go 
with him. Thus they went together and took up 
residence at Hamburg, where, after residing for a 
time, Hans Knevel went back to Antwerp again, 
there seeking to make a living by selling wool. 
Hence, about ten o'clock, the margrave with his 
servants came into the inn where he lodged and 
asked him: "Is not your name Hans Knevel?" 
He answered: "Yes." They said: "You are an 
Anabaptist; you must go with us. " And he was also 
able to tell him, that he had gone from there to 
Hamburg with his special friend Steven Janss Dil- 
burgh. And thus he was confined in a dark 
dungeon, and on the following Monday brought 
before the lords, the margrave, bailiff, two judges, 
and the clerk of the criminal court. Now when this 



friend of God, Hans Knevel, out of modesty hesi- 
tated to sit down immediately, the bailiff said: "Sit 
down and do what you are told; you obey your 
people, you must also obey us,' ' When he asked 
him what he held concerning their infant baptism, 
Hans answered that he had read nothing of infant 
baptism in the New Testament, hence he could hold 
nothing concerning it. Quest. "Were you bap- 
tized upon your faith?" Ans. "Yes." Quest. 
' ' How long ago ? " He told them, and that it took 
place between Chronenburgh and the Oever. This 
they wrote down as he understood. Ques. " Where 
have you attended preaching, and whom have you 
seen there?" He named to them several persons, 
and some who had already been offered up. There- 
upon they said; " You name to us persons .that are 
out of the country, and such as have been burned; 
we want to know those who live in this place, and 
who are your teachers, ministers, and informants." 
And they said such people as he, the prisoner, was, 
had no liberty anywhere, and had to roam about 
everywhere. Hans replied that also Christ himself 
had no liberty anywhere. This they took ill, that 
he the prisoner sought to compare himself to Christ 
The margrave said: "At Hamburg you people 
have no liberty either.". Hans replied: "There, 
however, they deprive no one of property and life, 
as is done here." Margrave. "What do they do 
there then." Hans, "They are sent out of the 
city." Margrave. "Then they have to go into 
another again." Hans. "Yes, but they shall not 
have gone over all the cities of Israel, till their re- 
demption shall beat the door." Matt. 10:23. At 
this they laughed. Margrave. " We will send you 
learned men, and if you will suffer yourself to be 
instructed, mercy shall be shown you." Hans. 
' ' Yes, you will show me such mercy that I shall 
have my head cut off. ' ' Margrave. ' ' No, but we 
should release you." Hans. "Though it were as 
you say, you would love my body, but hate my 
soul." Margrave. "No, but I love your body, 
and still much more your soul, since you are young 
yet, and have been brought to it innocently; but if 
you will not hear; you shall fare like the rest," 

Hans said that he was well satisfied, and thus 
they parted. Afterwards these prisoners of the Lord 
were for three consecutive days brought before a 
priest, who endeavored with all his might to make 
them believe his false doctrine, telling them many 
things concerning their old custom, which this 
friend of God did not deem worthy to write to his 
friends. The priest especially made many words over 
Rom. 13, by which he wanted to justify the murder- 
ing and slaying perpetrated by the Romish church, 
saying that the magistracy did not bear the sword 
in vain, and that it must therefore be obeyed. Hans 
replied that he was willing to obey the magistracy 
in custom, taxes and the like; but that the priest 
ought to be ashamed, that he sought to justify their 
wicked murdering and burning even by the Script- 
ures ; asking him where Christ and his apostles had 
ever done this: He further asked the priest why he 
had come to him. The priest answered: "To win 
your soul." Hans Knevel told him, if he sought to 
win souls, to go around in the city, in the brothels, 



900 



MARTYRS MIRROR. 



the tippling houses, tennis-courts, and to those who 
shed so much innocent blood, and to seek to win 
their souls. His own soul Christ had already won. 
Thus this prisoner .disputed five different times with 
the priest. Afterwards he was put upon the rack 
several times; but the Lord his God; in whose grace 
he trusted, faithfully succored him according to his 
promise. When he again appeared before the lords, 
he was severely upbraided, why he refused to hear 
the learned men whom they had sent. Hans replied: 
"Your learned men wanted to make me believe in 
infant baptism, of which the Scriptures no where 
speak; and he offered to show the lords the Scrip- 
ures relating to the true Christian baptism ; but the 
lords did not wish to hear it, claiming not to under- 
stand the matter. Hans asked how they then 
dared judge such an important matter, involving 
body and soul, and which they, according to their 
own saying, did not understand. 

Having been severely confined for about nine days 
in the Emperor's Chair, he was again summoned 
before the margrave, and the clerk of the criminal 
court. The margrave told him that he had received 
a letter from the Duke, with the import that the 
prisoner must be examined still further or more rig- 
orously. Hans replied that he could not give them 
any further information. Hence he had to go upon 
the rack again. When they could obtain nothing 
else from him, they released him from the rack. 
Hans said: "How can you torment us thus, when no 
one complains of us, that we have injured any one?" 
The margrave said: "You will not obey the au- 
thorities." Hans replied: "We will gladly obey 
the authorities in all taxes, customs and excises; 
yea , we should be sorry, if we should withold from 
the authortities one stiver of what is their due." 
They then compared him to the Munsterites. Hans 
said that his faith was as different from the Munster- 
ite sect, as heaven is from the earth. And after they 
had finished tormenting tempting and otherwise mal- 
treating him according to their pleasure, and he the 
prisoner, was in no wise to be moved, since he was 
firmly built upon the corner-stone Christ Jesus, he 
was burned at the stake, in the market place at Ant- 
werp, about the year 1572, confirming the faith of 
the truth with his death and blood, for an instruct- 
ive and perpetual example to all true Christians; 
for he has fought the fight, finished his course, ob- 
tained the crown of eternal glory through the grace 
of God, and now rests with all his fellow combat- 
ants that have lawfully striven (2 Tim. 2:5), under 
the altar of Christ Jesus. 

This account we have chiefly taken from Hans 
Knevel's own letter, which he wrote at Antwerp, 
from prison, to his dear brother Steven Janss Dil- 
burgh! and his wife Leentjen at Hamburg; in which 
he communicates at length the firm foundation of 
his faith and living hope in God's grace and blessed 
promises, which we, to avoid prolixity, have omit- 
ted, even as we have also done with a large number 
of similar writings. 



Persecuted, but not forsaken. 2 Cor. 4:9. 



MATTHEUS BERNAERTS, CALLED MATTHEUS VAN 

LINCKEN, ADRIAEN ROGIERS, MAERTEN VAN 

DER STRATEN, AND DINGENTGEN OF 

HONSCHOTEN, A. D, 1 572. 

In the year 1572, the 4th of December, there 
were burned at Ghent in Flanders, in the Friday 
Market, for the testimony of Jesus, with balls in 
their mouths, a godfearing, pious brother, named 
Mattheus Bernaerts, called Mattheus van Lincken, 
born at Meenen in Flanders, forty years old, in his 
time a minister of the church of God, in the word 
of the holy Gospel, and also in the deaconship, 
to provide for poor needy members of Christ in 
temporal necessities; and a young maiden, named 
Dingentgen of Honschoten. These two, together 
with Maerten van der Straten, born at Kortrijck 
in Flanders, and Adriaen Rogiers, born at Bommel 
in Guelderland (who are separately mentioned in 
this book), four in all, were together burned in the 
same fire, with balls -in their mouths, for the true, 
indubitable truth, and testified to and confirmed 
the true faith with their death and blood in great 
constancy. They thus fought a good fight against 
the princes and rulers of darkness, the devil and 
his adherents, finished their course, kept the faith, 
and are expecting now to receive, through grace, 
the crown of eternal glory from the hand of the 
Lord. 



A TESTAMENT WRITTEN BY MATTHEUS BERNAERTS, 

CALLED VAN LINCKEN, IMPRISONED IN GHENT, 

TO HIS CHILDREN, JANNEKEN, JOOSKEN AND 

MIJNTKEN. 

The salutation. . 

God the heavenly Father, Creator of heaven and 
earth, and the waters, and all that therein is; who 
dwells in the light which no man can approach unto; 
whom no man hath seen, nor can see (1 Tim. 6: 16); 
the same eternal, only, almighty God, grant you, 
my dear children, through Christ Jesus his only 
Son, and the power of the Holy Ghost, till your 
full age, grace and mercy, wisdom and understand- 
ing, that your senses may become exercised to dis- 
cern both good and evil (Heb. 5 : 14), so that you 
may from your youth, through the fear of God, 
learn to shun sin, and to avoid all evil and wicked- 
ness, and thus grow up in the knowledge of God 
that you may inherit salvation and eternal glory, 
so that I may find you in life eternal. This I, Mat- 
theus Bernaerts, your father, wish you, my dear 
children, Janneken, Joosken, and Mijntken, from 
the depth of my heart, that this may be done. 
Amen. 

I, Mattheus Bernaerts, or Mattheus van Lincken, 
your father, am now, for the word of God, confined 
in prison at Ghent. Hence, my dear children, my 
first wish is, that, when you are come to years of 
understanding, you diligently inquire why it came 
that your father had to suffer; and search also ar- 
dently in the holy Scriptures, and you will by the 



MARTYRS MIRROR. 



901 



grace of God readily perceive that it is not for any 
evil doing or heresy that I have to suffer, as I and 
my fellow-brethren that have obtained like faith 
with me, have been accused by the false prophets; 
but we are reproached, because we firmly hope in 
the living God, who is the Savior of all men, spe- 
cially of those that believe, i Tim. 4 : 10. In the 
living God, I say, who so loved the world, that he 
gave his only begotten Son, that whosoever believ- 
eth in him should not perish, but have everlasting 
life. John 3 : 16. We confess that the same only 
Son of the Father has existed from everlasting to 
everlasting. For he is Alpha and Omega, the be- 
ginning and the end, the first and the last, by whom 
all things were created, and by whom we also have 
reconciliation, even the forgiveness of sins. Reve- 
lation 1:8, 17; Col. 1 : 16, 14. For when we were 
yet ungodly, Christ died for us, and we were recon- 
ciled by the death of the Son of God when we were 
yet enemies through the knowledge of evil works, 
and now are we reconciled by the body of his flesh 
through death, for the blood of Jesus Christ his 
Son cleanseth us from all our sins. Romans 5:8; 
1 John 1:7. He is also the innocent, spotless Lamb, 
that took Adam's sin upon himself, who did no sin, 
neither was guile found in his mouth, and who of 
God is made unto us wisdom, and righteousness, 
and sanctification, and redemption. 1 Pet. 2 : 22; 
1 Cor. 1 : 30. 

In short, I believe and confess with many saints 
of God, that Christ is the Son of the living God, 
even as Peter confessed him, with many apostles, 
Nathanael, Martha, the thief, the angel Gabriel, the 
Father from high heaven, and many Christian wit- 
nesses. This only Son of God revealed and made 
known to us the will of the Father, after he arose 
from the dead. He gave his apostles a command, 
saying: "All power is given unto me in heaven and 
in earth. Go ye therefore, and teach all nations, 
baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost: teaching them to 
observe all things whatsoever I have commanded 
you." Matt. 28: 18 — 20. Mark writes: "Go ye into 
all the world, and preach the Gospel to every creat- 
ure. He that believeth and is baptized shall be 
saved; but he that believeth not shall be damned." 
Mark 16: 15, 16. But man must then first become 
converted and repent, for Christ caused repentance 
to be preached in his name, for the remission of sins, 
and to Christ give all the prophets witness, that 
through his name, whosoever believeth in him shall 
receive remission of sins. Acts 2:38; 10:43. And 
the apostles as faithful servants followed the com- 
mand of Christ, as we read in Acts, where Peter 
taught the people of Jerusalem, saying: Repent, 
and be baptized every one of you in the name of 
Jesus Christ for the remission of sins, and ye shall 
receive the gift of the Holy Ghost, and they that 
gladly received his word were baptized. Acts 
2:38, 41. Likewise we also find concerning the 
eunuch from Ethiopia, that he was baptized by 
Philip upon the confession of his faith. Vs. 37, 38. 
Philip also baptized both men and women, when 
he had preached to them the things concerning the 
kingdom of God. V. 12. Peter also commanded to 



baptize Cornelius and his household, when he and 
all his household, by faith, had received the Holy 
Ghost. 10 : 47, 48. The jailer and his household 
also were baptized, when they had come to believe 
in the Lord Jesus. 16 : 33. Thus the apostles bap- 
tized only believers, after they had first taught them 
to repent, to die unto sin, and to be buried by bap- 
tism, to rise again in newness of life. Rom. 6 : 4. 
Thus baptism is a burial of sin, a washing of re- 
generation, the like figure whereunto even baptism, 
says Peter, doth also now save us, not the putting 
away of the filth of the flesh, but the answer of a 
good conscience toward God-. 1 Pet. 3:21. For 
by baptism it is indicated to believers, that they, 
through Christ, are inwardly baptized with the 
Holy Ghost and with fire, concerning which we 
have many testimonies in the Scriptures, and thus 
enter into a covenant with the Most High, who 
assures them by his Holy Spirit, of the grace and 
merits of our Lord Jesus Christ that he is their God, 
and that they are his children. 

This in brief is our belief respecting baptism, and 
we, moreover, renounce everything that has been 
instituted by men, contrary to it. 

We further have from the word of God the Sup- 
per, or breaking of bread, which the Lord himself 
instituted, and commanded his apostles, for a re- 
membrance of his sufferings and death, as Paul 
writes: "The Lord Jesus, the same night in which 
he was betrayed, took bread : and when he had 
given thanks, he brake it, and said, Take, eat; this 
is my body, which is broken for you: this do in re- 
membrance of me. After the same manner also he 
took the cup, when he had supped, saying, This 
cup is the New Testament in my blood : this do ye, 
as oft as ye drink it, in remembrance of me. For as 
often as ye eat this bread, and drink this cup, ye do 
shew the Lord's death till he come. Wherefore 
whosoever shall eat this bread, and drink this cup 
of the Lord, unworthily, shall be guilty of the body 
and blood of the Lord. But let a man examine 
himself, and so let him eat of that bread, and drink 
of that cup. For he that eateth and drinketh un- 
worthily, eateth and drinketh damnation to himself, 
not discerning the Lord's body." 1 Cor. 11:23 — 2 9- 
Thus did Christ Jesus institute the Supper with 
bread and wine, to be used in the Christian assembly, 
in the name of the Lord, for a token of brotherly 
love and unity, for a sign that we, through his 
merits, by faith in his holy name, have become par- 
takers of Christ, the true bread from heaven, as 
Paul declares: The cup of blessing which we bless, 
is it not the communion of the blood of Christ? 
The bread which we break, is it not the communion 
of the body of Christ? For we being many are one 
bread, and one body: for we are all partakers of 
that one bread. 1 Cor. 10: 16, 17. But they that 
are meet for this bread must have died unto sin, 
and have buried it [sin] by baptism, and have risen 
again with Christ in a godly Christian life; they 
must have become new creatures in Christ, and 
been cleansed in his blood; they must be saved 
by the washing of water by the word, be flesh of 
Christ's flesh, and bone of his bones; they must be 
partakers of the divine nature, and further flee all 



902 



MARTYRS MIRROR. 



the perishing lusts of this world; they must also by 
one Spirit be baptized into one body, and have been 
made to drink into one Spirit. 2 Cor. 5 : 17; Ephe- 
sians 5 : 26; 1 Cor. 12: 13. This Supper is wholly 
perverted by the world, for they hold their supper 
with harlots and rogues, with drunkards, adulter- 
ers, idolaters, liars, thieves, murderers, railers, and 
sorcerers, of whom it is written, that such shall not 
inherit the kingdom of God, for their part shall be 
in the fiery lake which shall burn with fire and 
brimstone, which is the second death. Gal. 5:21; 
Rev. 21:8. They also believe that in eating the 
bread and drinking the cup they eat the real body 
of Christ, and drink his real blood, whereas Christ 
says to the Jews, when they also understood it car- 
nally, even as these do still understand it, that flesh 
and blood did profit nothing; it is the Spirit that 
quickeneth: the words that I speak unto you, they 
are spirit, and they are life. John 6 : 63. We also 
find in many places, that Christ sat down on the 
right hand of his Father in heaven, and that he shall 
possess heaven, until the time that there will be ful- 
filled what God has spoken by the mouth of his 
prophets. Acts 3:21. And because I, my dear chil- 
dren, have from the heart accepted and believed 
these three articles, from the word of God, as from 
the mouth of the Lord by the Holy Ghost, and 
have, according to my weak ability, avoided and 
shunned evil, and all that is contrary thereunto, 
as many different abominations, idolatry, infant bap- 
tism, the idolatrous, perverted supper, auricular con- 
fession, and divers other abominations ; therefore 

1 must suffer and die. But it has been so from the 
beginning of the world, that the righteous have had 
to suffer much, as Christ says: " They shall put you 
out of the synagogues: yea, the time cometh, that 
whosoever killeth you will think that he doeth God 
service. And these things will they do unto you, 
because they have not known the Father, nor me 
(John 16:2, 3); for "had they known him, they 
would not have crucified the Lord of glory." 1 Co- 
rinthians 2 : 8. And Christ says: " If ye were of the 
world, the world would love his own ; but because 
ye are not of the world, but I have chosen you out 
of the world, therefore the world hateth you." John 

I5:i9- 

Thus the children of God are called and chosen 
from this dark, wicked world to the light Jesus Christ, 
that their works, which are done in God, may re- 
prove the world and bring to light its wickedness; 
therefore they are enraged against them, after the 
manner of Cain. Because Abel's sacrifice was ac- 
ceptable before the Lord, therefore he was slain by 
Cain; for that which is pure and clear cannot come 
forth; he that departed from evil, and doeth good, 
is every one's prey. Is. 59: 14, 15. And all that will 
live godly in Christ Jesus must suffer persecution. 

2 Tim. 3:12. The angel said to Tobit: "Because 
thou wast pleasing to God, it had to be thus; thou 
couldest not remain without temptation, that thou 
mightest be tried. " Tobit 12:13. "The disciple is 
not above his master, nor the servant above his 
lord. It is enough for the disciple that he be 
as his master, and the servant as his lord. If 
they have called the master of the house Beelze- 



bub; how much more shall they call them of his 
household? If they have persecuted me, they will 
also persecute you; if they have kept my saying, 
they will keep yours also." Matt. 10:24,25; John 
15:20. My dear little children, what I, your father, 
must now suffer for, will not be to your disgrace, for it 
is for the name of the Lord Jesus Christ. Hence be 
not ashamed of it, for we cannot die a more glori- 
ous death for the Lord, than for the word of God. 
Peter and John departed joyfully from the presence 
of the council, when they had been scourged, be- 
cause they were counted worthy to suffer shame for 
the name of Jesus. Acts 5:41. And the same apos- 
tle says: If ye be reproached for the name of Christ, 
happy are ye; for the Spirit of glory and of God 
resteth upon you: on their part he is evil spoken 
of, but on your part he is glorified. 1 Pet. 4: 14. 

It is further my wish, my dear children, that you 
keep yourselves from the evil works of this world, 
the number of which is very great, that you be not 
condemned with it ; for the world and all the lust 
thereof shall pass away, but he that doeth the will 
of God abideth forever, yea, the Lord will keep him 
as the apple of his eye, and his good works as a 
signet. 1 Cor. 11:32; Sir. 17:22. Therefore strive 
from your youth for that which is best, submit your 
shoulders to" the truth, flee all youthful lusts, and 
endeavor to take up the yoke of the Lord, namely, 
the doctrine of Jesus Christ, now in your youthful 
days, even until old age, yea, unto the end of your 
life, then a wise and perfect man will be beheld in 
you. Diligently search the holy Scriptures, that 
you may thereby go on perfect in the divine life, 
from which the world is alienated; and let the word 
of Christ be planted in you, that it may dwell in 
you richly in all wisdom. Col. 3:16. Remember 
always God's commandment, and continually his 
word, which shall make your heart perfect, and 
give you wisdom, as you desire; for the word of 
the Most High is the fountain of wisdom, and her 
entrance are the everlasting commandments. Sirach 
1 : 5. Through the word of God you receive godly 
senses that are exercised to discern both good and 
evil, for the holy Scriptures testify of God's good- 
ness, and makes the ignorant (that desire it) wise 
to fear God, and to flee all wickedness, and do 
good. For he that fears God will do good. The 
fear of God is the beginning of wisdom, and to de- 
part from evil is understanding. Job 28:28. The 
fear of the Lord is a fountain of wisdom, to depart 
from the snares of eternal death. Prov, 14:27. And 
the wages of sin is death. Rom. 6:23. Hence, my 
dear children, shun the cause which leads to death, 
that is sin, which is seen very much in those that 
are carnal, for the world lieth in wickedness, for sin 
is very lightly esteemed by them, yet the teeth 
thereof are as the teeth of a lion, slaying the souls of 
men, for all sin and iniquity is as a two-edged sword, 
the wounds whereof can not be healed. 1 John 5:19; 
Sir. 21:2,3. O my dear children, keep your souls 
with the greatest diligence, so that you also speak 
no iniquity with your mouth; and beware of lying, 
for man, says Christ, shall have to give account of 
every idle word which he shall have idly spoken. 
Matt. 12:36. Hence Paul says: Put away lying, 



MARTYRS MIRROR. 



903 



and speak truth with one another. Eph. 4:25. For 
idle words shall not go free, and the mouth that 
lieth slayeth the soul; and liars have no part in the 
kingdom of God, but their part shall be in the lake 
which burneth with fire and brimstone. Wis. 1 : 1 1 ; 
Rev. 21:8. 

Dear children, be faithful wherever you live, or 
wherever you are be good and faithful to all men; 
and beware of stealing, for thieves have no place in 
the kingdom of God, for it is an abominable, great 
sin; hence let neither your eye nor your heart covet 
ought of that which is not yours, for a thief is no- 
where liked, for wherever he goes he and his hands 
are watched. 

Thus, my dear children, conduct yourselves hon- 
estly toward every one, and whatever you hear in 
the house that should be kept secret, do not pro- 
claim in the streets, or to every one from house to 
house, but observe secrecy and attend to your work, 
and be not negligent through idleness, for idleness 
makes thieves of boys, and harlots of girls, which is 
frequently seen to happen, that daughters reach the 
brothel, and sons the gallows; this often comes from 
the fact that they are lickerish, and will not work. 
Hence conduct yourselves well with those with 
whom you are, and obey them, even as you ought 
to obey your father, and be not stubborn and obsti- 
nate, but obey them willingly from the heart, and 
treat them and all men courteously and kindly; and 
beware of backbiting, for this too is a great sin, a 
thief is a shameful thing, but a backbiter is more 
shameful still, for the backbiter reveals what he se- 
cretly knows. Sir. 5:14. Hence keep your tongue 
from evil, and your lips from speaking guile. 
Eschew evil, and do good: seek peace, and ensue 
it; for the eyes of the Lord are over the righteous, 
and his ears are open unto their prayers : but the 
face of the Lord is against them that do evil. 
Ps. 34:13; 1 Peter 3: 10 — 12. Therefore put off now 
all envy and backbiting (1 Pet. 2:1), and do not envy 
one another, nor any one, for envy destroys all 
friendship, and separates good friends, and through 
envy Cain slew his brother Abel. Out of envy the 
sons of Jacob cast their brother Joseph into the pit, 
and sold him. 

O my dear children, keep constantly in the 
house, and do not go in the street much, when you 
have nothing to do there; for there one learns 
nothing but roguery, as fighting, playing, gam- 
bling, cursing, swearing, and to speak many un- 
profitable words. O children, it is very injurious 
for you, according to soul and body, to run in the 
street; but, when you do not have to work, take a 
Testament in your hand, and read in it; that will be 
very appropriate for you. And you Janneken and 
Joosken, you are older than your sister Mejntgen; 
show mercy according to your ability in assisting to 
provide for her board, and work diligently with 
your hands, that you may have to give to him that 
needeth (Eph. 4:28), for you are under great obli- 
gation, after my departure to do the best for one 
another, that you may properly help one another 
according to your ability. Let the younger obey the 
older, that there may be no contention. In this and 
all other things show your humility; for God re- 



sisteth the proud, and giveth grace to the humble. 
1 Pet. 5:5. And those that are proud of heart he 
has cast down from their seats, and set them of low 
degree thereupon. Luke 1:52. Hence, my dear 
children, let not pride rule in you, in word or in 
deed; for David says: A froward heart shall depart 
from me: I will not know a wicked person. Whoso 
privily slandereth his neighbor, him will I cut off; 
him that hath a high look and a proud heart will 
not I suffer. Mine eyes shall be upon the faithful 
of the land, that they may dwell with me: he that 
walketh in a perfect way, he shall serve me. Psalm 
101:4 — 6. O my dear children, be good and kind 
to one another, and let no spiteful words be heard 
from you, either to one another or to any one else. 
Be also obedient to my wife, your mother; for the 
Lord's sake, and for my sake, for she was very dear 
and precious to me; but now I must leave her and 
you for the name of the Lord, according to the 
command of Christ, which I would not do for all 
the world, but for the Lord and the gospel's sake 
we must forsake everything, father, mother, wife, 
child, brothers, sisters, lands, house, home, yea, 
moreover, even our own life, else we are not 
worthy to be his disciples. Matt. 10:37; Mark 8:35. 
Herewith I will now bid adieu to my dear chil- 
dren and take my leave from them ; the Lord grant 
them his abundant, rich blessing, that they may 
grow up in a becoming godly life, and increase in 
the knowledge of Christ. 

my dear children, neglect not to thank your 
Lord arid God before eating and drinking (Deuter- 
onomy 8: 10); and when you lie down to sleep and 
when you arise, upon your knees, with folded 
hands, entreat him for his grace. 

1 now commend you and your mother, my dear 
in God beloved wife, to the Lord, who is able to 
provide for you above that we are able to ask in 
our prayer, in soul and body. And it is also my 
wish, that this testament be copied for you, and that 
it be preserved for Heyne and the children, in re- 
membrance of me, and when it begins to wear out, 
have it copied again, that it do not perish; this I 
kindly request. Adieu, Heyne. Farewell, adieu, 
Janneken, my oldest daughter, and farewell, adieu, 
Joosken* farewell, adieu, Mijntken, and adieu, my 
dear in God beloved wife and sister in the Lord. 
Adieu, we must now part. The almighty God, who 
blessed Abraham, Isaac and Jacob, also bless you 
in heavenly places, through Jesus Christ. Amen. 

The crucified Christ, blessed be he, be your com- 
fort and abundant, rich treasure of grace. The 
peace of God and the communion of the Holy 
Ghost be with you. Once more adieu. 

Farewell and adieu, dear Neelken. I thank the 
Lord and you for the kind fellowship and the love 
you have shown me. I go before; the Lord direct 
your hearts in the love of God and the patience of 
Christ, that I may find you with the Lord. 2 Thes- 
salonians 3:5. 

By me, from my prison at Ghent, written on the 
second day of Dec. 1572. 

Mattheus Bernaerts. 



904 



MARTYRS MIRROR. 



A THANKSGIVING BEFORE AND AFTER EATING, 

WHICH MATTHEUS BERNAERTS, CALLED VAN 

LINCKEN, COMPOSED IN HIS PRISON AND 

SENT TO HIS CHILDREN. 

Before eating. 

O taste and see that the Lord is good, who has 
created these creatures, and given them to those 
that believe, to be used by them with thanksgiving, 
to the praise and glory of his holy name. (Ps. 34:8; 
1 Tim. 4:3.) O dearest, most gracious, merciful, 
eternal Father do not forget thy poor, miserable 
children, that are persecuted for thy holy name's 
sake. 

After eating. 

Let us now praise and thank the Lord, who has 
so graciously fed us in our bodies. Let us entreat 
the Father, to feed us now with the bread of eternal 
life, that we may with our spirits, souls and bodies 
that have been fed do his holy will. O dearest, 
most gracious, merciful, eternal Father do not for- 
get thy poor, miserable children, that are persecuted 
for thy holy name's sake. Amen. 

Written by me in my prison. 

Mattheus Bernaerts, 

called van Lincken. 



ADRIAN ROGIERS, BURNED FOR THE TESTIMONY OF 

JESUS CHRIST, AT GHENT IN FLANDERS, THE 

4TH OF DECEMBER, A. D. 1 57 2. 

Here follow three letters which Adrian Rogiers 
wrote from his prison. 

First letter to his wife. 

Out of tender love, an affectionate greeting to 
you my most dearly beloved wife, whom I love from 
the heart, this the Lord knows who knows all 
things, and, according to the words of Jeremiah, 
tries men's hearts and reins. Jer. 17 : 10. Further, 
my love, after this my proper and Christian saluta- 
tion, let me, please, inform you, that I, the Lord be 
praised forever, am in tolerably good health accord- 
ing to the flesh, and according to the spirit, God be 
praised, my mind is disposed to leap by our God 
over a wall. Ps. 18:29. However, my dearest, I 
trust through the goodness of God, that you are 
also well in soul and body, and prepared, by the 
help of God rather to die honorably with Eleazar, 
than to live with ignominy. 2 Mac. 6:19. The al- 
mighty Lord, who in time of need provides bread, 
and according to the words of the prophet, gives 
both wine and milk without price (Is. 55:1), may 
so strengthen and confirm you and us all, by his 
Holy Spirit, that we may in our present tribulation 
be able to bear all that comes upon us for the Lord's 
sake, and may fear his name, for thereunto has God 
delivered us from him that was too strong for us, that 
we should serve and fear him in true righteousness 



all our lives, for Sirach says : ' ' There is nothing bet- 
ter than the fear of the Lord." Sir. 23:27. There- 
fore, O my dear wife, let us fear the Lord with all 
our heart, and in every distress let us flee to the 
Lord, and he will help us, for David says: The 
Lord lays upon us a burden, but he also helps us 
bear it; for we have a God that helps, and the Lord 
of lords that delivers from death. Ps. 68:20. For 
he is, says the prophet, a strength to the poor, a 
strength to the needy in his distress, a refuge from 
the storm, and a shadow from the heat. Is. 25:4. 
For he stands at the right hand of the poor, to save 
him from those that condemn his soul. Ps. 109:31. 
But God shall wound the head of his enemies, and 
the hairy scalp of such a one as goeth on still in his 
trespasses. Ps. 68:21. For Judith also says: Woe 
to the heathen that persecute my people ! for the 
Lord Almighty shall judge them, and visit them in 
the day of vengeance; he shall torment their body 
with fire and worms, and they shall burn and weep 
forever. Judith 16:17. But that with which the 
Lord chastiseth us, O my chosen, endures but for a 
moment, for David says: "Weeping may endure 
for a night, but joy cometh in the morning." Psalm 
30:5. For God, says Judith, chastens us, his ser- 
vants, for correction; but the ungodly he punishes 
to their destruction. Judith 8:27. 

Therefore, my dear wife, let us bear our cross pa- 
tiently for a little while yet; and let us consider how 
much our dear Lord suffered for us, even as the 
prophet says: "He is despised and rejected of men; 
a man of sorrows, and acquainted with grief: and 
we hid as it were our faces from him; he was de- 
spised, and we esteemed him not. Surely he hath 
borne our griefs, and carried our sorrows: yet we 
did esteem him stricken, smitten of God, and af- 
flicted. But he was wounded for our transgressions, 
he was bruised for our iniquities: the chastisement 
of our peace was upon him ; and with his stripes we 
are healed. All we like sheep have gone astray; we 
have turned every one to his own way; and the 
Lord hath laid on him the iniquity of us all. He 
was oppressed, and he was afflicted, yet he opened 
not his mouth : he is brought as a lamb to the 
slaughter, and as a sheep before her shearers is 
dumb, so he openeth not his mouth." Is. 53:3 — 7. 

Hence, O my dear wife, since we know, as Peter 
teaches, that Christ suffered in the flesh, let us arm 
ourselves with the same mind; for he that hath suf- 
fered in the flesh hath ceased from sin; that he no 
longer should live the rest of his time in the flesh to 
the lusts of the flesh, but to the will of God. 1 Peter 
4:1.2. 

Thus, my dearest, be of good cheer when the 
Lord tries you, for it is written: The souls of the 
righteous are chastised a little, but much good shall 
come to them; for God proves them, and finds them 
worthy for himself. He tries them as gold in the 
furnace, and receives them as a fat sacrifice. And in 
the time of their visitation, they shall shine, and 
run to and fro like sparks among the stubble. They 
shall judge the heathen, and have dominion over all 
nations, and the Lord shall reign over them forever. 
For they that put their trust in him shall find that 
he faithfully keepeth what he hath promised; and 



MARTYRS MIRROR. 



905 



such as be faithful in love shall abide with him ; for 
his saints are in his mercy, and he hath care for his 
elect. Wis. 3:5 — 9. 

Therefore, O my love, let us commit our cause 
and the distress that comes upon us to the Lord, 
and cast our care upon him; for he, says Peter, car- 
eth for us; and if God be for us, says Paul, who will 
be against us? 1 Pet. 5:7; Rom. 8:31. 

Hence, O my love, let us be of good courage, 
and watch diligently, that, when our bridegroom 
comes, we may triumph with him forever and ever. 
Amen. 

Further, my very dear wife, I commit you to our 
dear Lord ; may he in every way be your guide, for 
I take leave now, and bid you adieu . Do the best 
for the children, as I am confident you will. 

Know further, my love, that I have received your 
letter, for which I thank you much; greet much in 
my name the one that wrote it. However, you must 
also know that I am very much grieved that I have 
not heard from you so long; I beg you to let me 
know how it goes with you and the children. 

I further bid you adieu once more; pray the Lord 
for me, as I do for you, and greet the acquaint- 
ances. We prisoners all greet you ; pray the Lord 
for us. 

Written in my bonds, for your best, by me your 
dear husband. Adrian Rogiers. 



ANOTHER LETTER BY SAID ADRIAN ROGIERS, 
WRITTEN IN PRISON TO HIS WIFE. 

An affectionate loving salutation to you my most 
dearly beloved wife, whom I wedded before God 
and his glorious church . 

Further, after all proper and Christian salutation, 
let me please inform your love, that I, the Lord be 
forever praised, am in tolerably good health accord- 
ing to the flesh, and according to the spirit, God be 
praised, my mind is still disposed, to leap by my 
God over a wall. However, I hope and trust that 
you are also well in soul and body, God be 
thanked, and unharmed in the faith. The almighty 
Lord, who only, according to what David writes, 
doeth wondrous things, mav keep and strengthen 
you and us all, together with his Holy Spirit, that 
we may live and die to his glory, and be patient in 
this present tribulation ; and when we are tried, let 
us remember that we are not the only ones, but that 
God, according to Paul's writing, scourgeth every 
son whom he loveth. Heb. 12:6. As it also ap- 
peared, that God before our time tried our fathers, 
as Judith tells, when the city of Bethulia was be- 
sieged, and they, because of water famine, wanted 
to surrender the city after five days (Judith 8:11); 
whereupon Judith admonished them to patience, 
saying: "Who are ye that ye set the Lord the time 
and days when to help ? for this tendeth not to ob- 
tain mercy, but much rather wrath and disfavor. 
Let us therefore be sorry for it, and with tears seek 
the face of the Lord. And ye men and brethren, ye 
that are the rulers of the people, go to the people 
and tell them, how God in former times tried our 



fathers, whether they served him from the heart or 
not. Even as our father Abraham was tried by 
many temptations, whereby he remained the friend 
of God; even as also Isaac, Jacob and Moses, and 
all who were of the number of God's beloved, who 
had to overcome through much affliction, as Sirach 
teaches us, saying: My child, if thou wilt be God's 
servant, prepare thyself for temptation. Endure and 
be constant, and depart not away, when the ungodly 
lure you. For as gold is tried in the fire, so right- 
eousness is tried in the fire of affliction. But ye that 
fear the Lord, hope 'the best of him, and your com- 
fort shall not fail. For consider the examples of the 
ancients, and lay them to heart; for never was any 
confounded that trusted in the Lord; or who was 
ever forsaken, that did abide in the fear of God? 
Sir. 2-i. 

Thus, my very dear wife, despair not, when you 
are tried by the Lord; for after he has wounded, 
says Job, he can heal again; for he kills, and makes 
alive again, he leads into hell, and out again. Job 
5:18; Deut. 32:39. 

Thus, my very dear wife, cleave firmly to the 
Lord, and diligently exercise yourself in godliness, 
and you shall find that godliness is mightier than 
all things; for wisdom did not forsake the righteous 
when he was sold, but delivered him from sin; she 
went down with him into the pit, and left him not 
in bonds, till she brought him the sceptre of the 
kingdom, and power against those that oppressed 
him. Wis. 10:13, 14. 

Thus, my dear wife, though we are now for a lit- 
tle while in tribulation, let us possess our souls with 
patience, for God shall exalt us over all those that 
now do violence to and oppress us, for Christ says 
in the gospel: "Woe unto you that laugh now ! for 
ye shall mourn and weep; but rejoice ye that weep 
now: for ye shall laugh." Luke 6:25, 21. 

Therefore, O my very dear wife, let us bear the 
heat of the sun, yet a little longer, and give our 
back to the smiters; for yet a little while, and he 
that shall come will come. Is. 50:6; Heb. 10:37. 
Therefore, O my love, let us willingly help bear his 
reproach without the camp, and remember that the 
servant is not better than his Lord; for if they have 
called the master of the house Beelzebub, how much 
more shall they call them of his household? He- 
brews 13:13; Matt. 10:24,25. Ah, if they have 
done these things in a green tree, what shall they do 
to us dry trees ? Luke 23:31. Let us therefore lift 
up the idle hands which hang down, and, according 
to Isaiah's writing, confirm the feeble knees, to 
make straight path's for our feet, and run, accord- 
ing to Paul's teaching, with patience the race that is 
set before us, and let us with Moses have respect 
unto the recompense of the reward; for it is cer- 
tainly true what Paul writes : If we suffer with 
Christ, we shall also rejoice and reign with him. 
I s - 35:3; Heb. 12:12,13; 11:26; 2 Tim. 2:12. 
Hence let us not be weary in well doing, for in due 
time we shall very abundantly and with joy reap the 
precious seed which we now sow with weeping. 
Gal. 6:9; Ps. 126:5,6. For our light affliction, 
which is but for a moment, worketh for us a far 
more exceeding and eternal weight of glory; while 



906 



MARTYRS MIRROR. 



we look not at the things which are seen, but at the 
things which are not seen : for the things which are 
seen are temporal; but the things which are not 
seen are eternal. 2 Cor. 4: 17: 18. Thus, my very 
dear wife, I pray you have the Lord always before 
your eyes, that you may hereafter reign and triumph 
with the Lord forever and ever. Amen. 

Further, my very dear wife, I commend you to 
the Lord, and to his word full of all comfort and 
consolation, asking you to take my letter in good 
part, and kindly requesting that you will also re- 
member me by writing, for I am often exceedingly 
desirous to hear from you. 

I heard that you tried hard to come to me, but it 
could not be; however, be of good cheer. I hope 
that though we cannot meet here, we shall hereafter 
meet together with the Lord, where parting will be 
no more. 

Thus, I bid you adieu. Do the best for the chil- 
dren, and pray the Lord for me; I will do the same 
for you according to my ability. 

Nothing more, but greet the acquaintances very 
cordially in my name; Maerten van der Straten, 
and Beliken van der Straten, his very dear wife, 
and Hansken, Margriet and Dingentgen also greet 
you and the acquaintances much; pray the Lord 
earnestly for us. 

Written in my bonds, by me your dear husband 
and brother in the Lord. Adrian Rogiers. 



ANOTHER LETTER FROM ADRIAN ROGIERS TO HIS 
WIFE, WRITTEN IN PRISON AT GHENT. 

Out of a loving heart an affectionate greeting to 
you my dearly beloved wife, whom I wedded before 
God and his glorious church, and whom I also love 
from the heart, this the Lord knows, who with his 
eyes that are as a flame of fire penetrates everything. 
Rev. 1:14. Further, after all proper and Christian 
salutation, let me, please, inform your love, that I 
am in tolerably good health according to the flesh, 
and my mind is still fixed, by the help of the Lord, 
to hold fast to the faith even to the very end. Fur- 
thermore, my dear wife, I trust that you are also 
well in soul and body, God be praised, and ready to 
pass the time of your sojourning here, with joy, to 
the praise of the Lord and the salvation of your 
soul. The good, eternal and almighty God, who 
through his gracious goodness gives both wine and 
milk without price, strengthen and confirm you and 
us all together by his holy Spirit, that we may serve 
the Lord in his fear, for there is nothing better than 
the fear of the Lord, for Sirach says: "Money and 
riches lift up the heart, but much more the fear of 
the Lord ; for he that feareth the Lord, with him it 
shall be well at the last. " Sir. 40:26. Therefore, O 
my dear lamb, cleave firmly to the Lord, and arm 
yourself; put on the armor of God, that you may 
be able to withstand all the subtle assaults of the 
devil, for our adversary, the devil, says Peter, rests 
not, but walks about us, as a roaring lion, seeking 
whom he may devour. Eph. 6:13; 1 Pet. 5:8. 
Hence, O my dear sister, stand fast in the faith, 



pray, and be on the watch; put on the bond of love, 
and beware of false prophets, for in the last days, as 
Christ says, many false prophets shall arise, saying: 
"Lo, here is Christ, and, lo, there is Christ," but do 
not go forth. And they shall say: "Behold, he is 
in the desert, and in the chamber; but believe them 
not. For as the lightning cometh out of the east, 
J and shineth even unto the west; so shall also the 
I coming of the Son of man be." Matt. 24: 23. There- 
fore, my love, persevere steadfastly, till you are 
I taken hence; for yet a little while, and he that shall 
I come will come. Hence possess your soul with pa- 
| tience, and endure the heat of the sun for a little 
J while, for Christ has promised us tribulation in the 
I world, and God also speaks through the prophet, 
saying: Be in pain, and labor to bring forth, O 
daughter of Zion, like a woman in travail: for now 
, shalt thou go forth out of the city, and thou shalt 
! dwell in the field. John 16:33; Mic. 4: 10. In short, 
the kingdom of heaven suffered! violence, and the 
violent take it by force. Matt. 11:12. And Paul 
also says that we must through much tribulation 
enter into the kingdom of God. Acts 14:22. For 
Christ, who is our head, went before us, and had to 
suffer much reproach for our sake, as the prophet 
says: He took upon him all our sins, and bore our 
reproach, and he is dumb as a sheep before her 
! shearers: and when he was reviled, he reviled not 
again, and when he was threatened, he threatened 
not again, but committed vengeance to him that 
judgeth righteously. Is. 53:6,7; 1 Pet. 2:23. Thus 
, we must also, my dear wife, according to the words 
! of Peter, follow the Lord's footsteps. For Paul 
; says: Being reviled we bless. 1 Cor. 4:12. And 
Christ also taught us to pray for those that afflict 
us. Matt. 5:44. 

Hence, O my dear lamb, let us in all things show 
ourselves true members of Christ, and think as Paul 
says : " If we suffer with Christ, we shall also reign 
with him. ' ' 2 Tim. 2:12. Let us therefore lay aside 
all malice, and shun the sin which doth beset us, 
and follow after holiness, without which no man 
shall see the Lord. 1 Pet. 2:1; Heb. 12:1,14. O let 
us adorn ourselves with a holy conversation, and let 
us not be conformed to the world, which shall pass 
away with its lusts. 

Therefore, O my dear lamb, let us watch dili- 
gently, as servants that constantly wait for their 
Lord, that we may through the grace of God be 
partakers of the glorious reward, with all the elect 
children of God, forever and ever. Amen. 

Further, my dear wife, I do not know much more 
to write you, but pray you to excuse my little gift, 
for if Habakkuk had brought something better, you 
would have fared better. Hist, of Dest. of Drag. 
33, etc. 

Furthermore, my dear wife, know that I received 
what you sent me, for which I thank you sincerely, 
for it was to me a great consolation. Further, my 
dear wife, Maerten van der Straten and his dear wife, 
Beliken van der Straten, greet you much. Margriet 
van der Sluys, and Dingentgen of Honschoten, and 
that honorable youth Hansken of Oudenaerde greet 
you much, and finally we all jointly ask you, earn- 
estly to pray to the Lord for us, that he will make 



MARTYRS MIRROR. 



907 



us meet rather to die honorably with Eleazar, than 
to live with ignominy. Nothing more, but I com- 
mend you to the Lord, and to the rich, comforting 
word of his grace. And do the best for the chil- 
dren in every way; teach them to fear the Lord ; 
though I am confident that you will do this ; I can 
not forbear to write it ; but whatever I do is done 
out of pure love and from a good heart. 

Farewell ; do the best in the beginning and in 
the end. 

Written for your service, by me your dear hus- 
band and brother in the Lord. 

Adrian Rogiers. 



MAERTEN VAN DER STRATEN, WITH BELIKEN HIS 
WIFE, A. D. 1572. 

At this time yet another pious brother, named 
Maerten van der Straten born at Kortrijck in Flan- 
ders, with his wife, named Beliken van der Straten, 
fell into the hands of the enemies of the truth, so that 
after manifold temptations their faith was found 
much more precious, than perishable gold, which is 
tried by fire. Hence Maerten van der Straten, and 
two other brethren and a sister (who are separately 
mentioned in this book), on the 4th of December, 
A. D. 1572, in the city of Ghent, steadfastly deliv- 
ered up their bodies as a sacrifice acceptable unto 
God, and were together burned in the Friday Mar- 
ket, with balls in their mouths ; and Beliken van der 
Straten was subsequently, in 1573, in Lent, offered 
up in the same place for the truth ; having thus 
fought a good fight, finished the course, kept the 
faith, and, notwithstanding the opposition of the 
tyrants taken the kingdom of God by force. 

Concerning these two pious witnesses, a separate 
book has been printed, containing many excellent 
letters by Maerten van der Straten, and several 
hymns, which these persons composed and ad- 
dressed to each other, and to others in prison. Of 
these letters we communicate to you several, as 
follows. 



THE FIRST LETTER FROM MAERTEN VAN DER 
STRATEN TO HIS WIFE. 

I Maerten van der Straten, your dear husband 
and brother in the Lord (both unworthily, however) 
wish you, my affectionately beloved wife, Beliken 
van der Straten, who are with me, according to 
Paul's writing, in the mouth of the lion (2 Timothy 
4: 17), and wounded by Babylon's watchmen (Can- 
ticles 5 : 7), much grace and mercy from God our 
heavenly Father ■ and may the love of his Son be 
multiplied to you, and may the power of the Holy 
Ghost richly dwell in you, that you may to the 
praise of the Lord bring forth good and meet fruits, 
and let your light shine before men, even as a city 
that is set on a high hill, that you may leave behind 
you a good name among the heathen, and a good 
memory in Israel; and the God of our fathers grant 
you grace, and prosper what you undertake, that 
Israel may rejoice over you, and that your name 



may be reckoned among all the saints, and that you 
may hereafter play the new song before the throne 
of the Lord, forever and ever. Rev. 14 : 2, 3. This 
I wish you, my chosen love, with all the strength 
of my soul, and from a heart fuTl of love. 

Out of a fond heart permeated with love, an 
affectionate greeting to you, O my dearest love, 
whom I love with all my heart, in accordance with 
the word of God, that a man shall leave father and 
mother, and cleave to his wife. For you, O my dear 
lamb, are flesh of my flesh, and bone of my bones ; 
and no man, says Paul, ever yet hated his own 
flesh ; but nourisheth and cherisheth it. Eph. 5 : 29. 
Hence I have good reason to love you, as I also 
do, this the almighty Lord knows, who, according 
to the words of Jeremiah, tries men's hearts and 
reins. Jer. 17: 10. 

Further, after this my proper and Christian salu- 
tation, know, my affectionately beloved wife, that I, 
according to the words ofSirach, add day to day 
through much tribulation, as one that lodges in the 
field, and receives many a storm, hail and rain on 
his body. But God, who kills and makes alive, 
will, I hope, preserve me, that I shall with Eleazar 
prefer an honorable death to an ignominious life. 

Furthermore, my dearly beloved, whom I took 
by the hand with tears of joy, I hope and trust that 
you are also well in soul and body, ready with Su- 
sanna rather to fall into the hands of men, than to 
sin in the sight of the living God, who, with his 
eyes, which are like a flame of fire, penetrates all 
things. Sus. 23; Rev. 1 : 14. The. almighty Lord 
of lords, who, according to Paul's writing, is rich in 
goodness, and abounds with grace and mercy, look 
upon you and us all with his gracious eyes, and de- 
liver us from this misery; for I, like you, am at this 
time in great distress, besieged as those of Bethulia 
(Judith 7); my enemies have turned away the water 
with which I was formerly wont to refresh my heart, 
and they have compassed about the fountains where 
I was accustomed to quench my thirst. But the 
almighty King is the true fountain, who, as Jere- 
miah says, with his learned tongue comforts the 
weary soul, and, according to the words of the 
prophet, in time of need gives bread, and in thirst 
water; him, I hope, they shall not intrench or com- 
pass about ; for he regards neither grated windows 
nor bolts, neither locks nor doors ; and he, I hope, 
will visit us before long, for he knows that we are 
most sorely smitten and wounded by Babylon's 
watchmen, in a dry and dark land, far and deep in 
Babylonia, where neither his word nor his beautiful 
songs of praise are heard. Jer. 31 :25; Is. 30:20; 
Cant. 5:7; Ps. 137: 1. 

Hence I hope that he will exercise mercy above 
justice over us, since he sees our tribulation, and 
knows that I, for my part, am not able to bear it, 
because my weakness is so great ; for among all that 
fear God there is no one so imperfect as I am. For 
my miserable weakness is so manifold, that I often 
bewail it with tears, and I am so despondent that it 
seems to me that my heart is convulsed, because 
the Lord does not take away my reproach. Hence 
I may well say with David : " O Lord God of my 
salvation, I have cried day and night before thee: 



908 



MARTYRS MIRROR. 



let my prayer come before thee : incline thine ear 
unto my cry; for my soul is full of troubles : and 
my life draweth nigh unto the grave. I am counted 
with them that go down into the pit ; I am as a man 
that hath no strength : free among the dead, like 
the slain that lie in the grave, whom thou remem- 
berest no more : and they are cut off from thy hand. 
Thou hast laid me in the lowest pit, in darkness, in 
the deeps. Thy wrath lieth hard upon me, and thou 
hast afflicted me with all thy waves (Ps. 88 : i — 7); 
for all my persecutors hold counsel against me, 
utterly to starve my hungry soul, and to deprive 
my thirsty soul of drink. Hence I may well say 
with the prophet : My enemies wait for my soul, 
and they render me evil for good, to bring me into 
sorrow. Ps. 56 : 6. 

Hence, O my love, my dearest love, I cannot 
forbear to utter my complaint before you, to ease 
my sorrowful heart, which is often so disconsolate, 
yea, so disconsolate, that I might well say with 
David, in my despondency: O Lord, I am cut off 
from before thine eyes (Ps. 31 : 22); yet I trust that 
he will before long hear the voice of my suppli- 
cation. Hence I pray you, my dear lamb, let not 
your ears become weary of hearing my sorrowful 
complaint, nor let your eyes tire of beholding my 
afflicted countenance. I hope that the Lord will so 
order it, that it will not last much longer ; hence 
bear patiently with me for a little while yet, even as 
you have always done towards me. For when it 
did not go well with us according to the flesh, you 
always showed more patience than I, for which I 
heartily thank you. For your hands were more 
diligent than mine to maintain the household ; and 
you walked more piously by your faith before God, 
than I ; and your patience is greater even until this 
present day, than mine. Hence I have good reason 
to love you more than Paul loved the church at 
Ephesus, which he yet for three years warned night 
and day, with anxiety, with watching, and with 
tears. Acts 20:19, 31. O my lamb, my love, my 
dearest love, I have now, God be praised, also had 
you for about three years, and have in these our 
bonds of tribulation had great anxiety day and night 
for you, and have sighed so many a sigh, and wept 
so many a tear, which I would not have wept, had 
I been able to speak to you. But now, my affec- 
tionately beloved wife, since God has so ordered it, 
that I must leave you, and, as it seems, go before, I 
say thus : Though I am not worthy to exhort you, 
I yet exhort you in this letter with tears, and beseech 
you, always to have the Lord before your eyes, and 
to cleave to him with prayer and fasting. For I know 
that if God takes me out of the flesh before you, 
that you will after my departure be severely assailed; 
and therefore I beseech you, O my only lamb, for 
the Lord's sake, that you will watch circumspectly, 
as did the good and wise virgins, who expected their 
bridegroom every hour. And I pray you, O my 
love, my dearest love, if I have found grace before 
your eyes, remember me, even as the pious, god- 
fearing Judith remembered her husband. Jud. 16:22. 
O Beliken, Beliken, my dearly beloved, the three 
years which we have lived together do not seem to 
me to be three days ; hence when I think of the 



parting, my heart is troubled. Yet I would, if it must 
be, that the Lord would come speedily. For I have, 
the Lord knows, so many sore vexations, so that I 
may well utter my complaint with David, and say: 
"O Lord, my chastisement is ready every morning" 
(Ps. 73 : 14); for he that seeks my soul, as a bird 
without cause, neither sleeps nor slumbers day nor 
night, evening nor morning ; but I expect with Paul, 
that God, before long, will deliver me and us all out 
of the mouth of the lion. 2 Tim. 4: 17. Further, my 
affetionately beloved wife, Beliken van der Straten, 
whom I love from the heart, let me, please tell your 
love, that I do not know much more to write at this 
time, but I commend you to almighty God, and to 
his comforting word. Moreover, I take leave from 
you, even as bound Israel, who gave their children 
the last milk ; however, God who made the heav- 
enly hosts, is well able to turn the elephants back 
again. 3 Mace. 180. His will be done, and not ours. 
Nothing more. The Lord be with you. Greet them 
that are with you, from me. Adrian also greets you 
much. 

Written by me, your dear husband and brother in 
the Lord. Maerten van der Straten. 



THE SECOND LETTER FROM MAERTEN VAN DER 
STRATEN TO HIS WIFE. 

I Maerten van der Straten, your dearly beloved 
husband and brother in the Lord, wish you my 
affectionately beloved wife and sister in the Lord, 
Beliken van der Straten, much grace and mercy 
from God our heavenly Father; and may the love 
of his Son always be multiplied to you, and the 
power of the Holy Ghost dwell in you richly, that 
you may thereby lead a chaste conversation among 
the heathen, and be a light for them that sit in dark- 
ness, so that you, according to Isaiah's writing, 
may see the King in his beauty (Is. 33:17) and be 
numbered among the royal host that have washed 
their robes in the blood of the Lamb, our Lord 
Jesus Christ, who bore our reproach, healed our 
wounds, and restored for us that which he had not 
taken away, that he might deliver us from this pres- 
ent evil world, according to the will of God his 
father; to whom be honor, power, glorv, and praise, 
for ever and ever. Amen." Ps. 69:4; Gal. 1:4, 

Cordially written to you, my chosen, dearest love 
Beliken van der Straten, whom I love from the 
heart, yea, more than my own life, for you are 
flesh of my flesh. In short, you are mine and I am 
yours. Hence I thank the Lord without ceasing, 
that he has given me you; for I would not have 
thought that God would have given me such a faith- 
ful help-mate, with whom I have found so much 
love and patience; but God has in every way shown 
me more mercy than I am worthy, and I hope he 
will do so yet, when I shall need it most, for he is a 
gracious God, who, according to Paul's writing, is 
rich in goodness, and abounds in mercy. Eph. 2:4. 

Further, my dearly beloved, after this my broth- 
erly salutation, let me, please, inform your love, 
that my mind, God be praised, is fixed by his help, 
to live and die in the truth. However, my love, I 



MARTYRS MIRROR. 



909 



trust that through the grace of the Lord you are 
also thus minded, by his help to fear his name all 
the days of your life. The Lord of lords, and God 
of gods, grant you and us all his grace to this end. 
Furthermore, Beliken, my love, I understand it 
to be your request, that I shall write to you once 
more, which it is impossible for me to refuse you; 
yet I am unworthy to write to you, because of the 
thorn which I have in my flesh, for my weakness is 
so great, that I might well say: Oh that my head 
were waters, that I might day and night bewail my 
miserable weakness; for my weakness is exceeding 
great, and my sorrow moreover is not small, for 
when I think, O Beliken, my only lamb, that I 
must part from you, and leave you among this 
adulterous generation, O, then my heart is bur- 
dened unto death, and when I think; if God should 
take you out of the flesh before me, O then my 
heart is troubled still more, for I feel that after your 
departure, I should not see a single happy day. 
Thus my thoughts distress me from every side, so 
that I may well say with Susanna. O in what a 
great strait am I now! Sus. 22. Yea, this miser- 
able state has so laid hold on me, that I may 
well cry to God, and say with Hezekiah: O Lord, 
ease me: for I suffer distress (Is. 38: 14), yea such dis- 
tress as is suffered by the hinds, when they writhe 
to bring forth. Moreover, I am ofttimes more des- 
pondent than Jonah, when he was smitten down by 
the sun, Jon. 4:8. Hence I may also well say: "O 
tribulation and vexation, how long will ye live in 
me ? ' ' Yea, moreover, I may well say with David : 
"My enemies ploughed upon my back, and made 
long their furrows." Ps. 129:3. But then I console 
myself again, O my love, when I remember, that 
God, as Paul says, chasteneth whom he loveth, and 
scourgeth every son whom he receiveth; and with 
the temptation also makes a way to escape, that one 
may be able to bear it, which I have often experi- 
enced. Heb. 12:6; 1 Cor. 10:13. Hence I also 
thank the Lord, who has everywhere delivered me 
from the snare of the fowler. Ps. 91:3. Therefore I 
will also with David praise the Lord and glorify him 
among many, for he stands at the right hand of his 
poor, to save him from those that condemn his 
soul. Ps. 92:1; 109:31. Hence, O my chosen, dear- 
est love, let us firmly cleave to the Lord, and not 
stumble, though the wicked persecutes him that is 
more righteous than himself. For Job says: The 
ungodly pluck the child from the breast and make 
it an orphan in the city; they cause men to sigh, 
and the souls of the slain to cry, out; and God 
troubleth them not. Job 24:9, 12. But it is never- 
theless certain, that God will not always say amen 
to their course. For he says by the prophet: "I 
hold my peace for a time, and am still, but at 
the last I will avenge myself on mine enemies. 
Isaiah 42:15. For I lift up my hand to heaven, 
and say, I live for ever. If I whet my glittering 
sword, and mine hand take hold on judgment; I will 
render vengeance to mine enemies, and will reward 
them that hate me. I will make mine arrows drunk 
with blood, and my sword shall devour flesh over 
the blood of the slain, and over the captives, 
and over the uncovered head of the enemy. Hence, 



Moses says: "Rejoice, all ye that are his people; 
for he will avenge the blood of his servants, and 
render vengeance to his adversaries; but he will be 
merciful unto the land of his people." Deuteronomy 
32:40 — 43. Thus, O my love, my only lamb, let us 
be of good courage: though we must now sow in 
tears, we shall in due time, I hope, reap an abundant 
harvest. For God says through the prophet: " Re- 
joice ye with Jerusalem, and be glad with her, all 
ye that love her: rejoice for joy with her, all 
ye that mourn for her; that ye may suck, and be 
satisfied with the breasts of her consolations; that ye 
may milk out, and be delighted with the abundance 
of her glory. Is. 66:10, 11. 

Thus, O my chosen, dearest love, let us for a lit- 
tle while help the Lord bear his reproach : for it is a 
faithful saying, says Paul: " If we suffer with Christ, 
we shall also reign with him, and if we die with him 
we shall also live with him; and then all tears shall 
be wiped away from our eyes, and all our tribulation, 
shall be changed into eternal joy. Hence, O my 
love, let us diligently pray the Lord, that this prom- 
ise may be fulfilled in us, and that we may be found 
citizens in the beautiful city where the walls are of 
sapphire and the streets pure gold. Rev. 21:18. 

Further my love, I will commend you to our 
dear Lord; may he keep and govern you as his 
daughter, for I take leave now and bid you adieu. 

O adieu, my affectionately beloved, for we must 
part in tears. O adieu, Beliken van der Straten, my 
very dear wife, whose hand I took with tears of joy 

bitter parting, how hard it is for me! Once more 

1 say adieu. O Beliken, my chosen, dearest love, I 
thank you most affectionately for all your pure love. 
May the Lord recompense you. Greet from me 
those that are with you. Adrian also greets you 
much. The Lord be with you. 

Written in my bonds, by me, your weak brother 
and servant, as much as I am able. 

Maerten van der Straten. 



THIRD LETTER FROM MAERTEN VAN DER STRA- 
TEN, TO HIS WIFE. 

I Maerten van der Straten your affectionately be- 
loved husband and brother in the Lord, yet both 
unworthily, wish you my very dear, beloved wife 
and sister in the Lord, Beliken van der Straten, 
much grace and mercy from God our heavenly 
Father, and may the love of his Son be multiplied 
to you, and may God, moreover, fill you, like Jere- 
miah, with his Holy Spirit, that you may thereby 
withstand all the subtle assaults of the devil, and 
after the victory, with all God's children, receive 
the crown of glory upon the pleasant mountain 
where, according to the writing of Esdras roses and 
lilies grow. 2 Esd. 2:19. And, my dearly beloved, 
I pray the Lord, to make you meet and worthy to 
play the new song before the throne of his glory, for 
ever and ever. Amen. 

Cordially written out of tender love, to you Beli- 
ken van der Straten. O my love, my chosen, dear- 
est love, which through God's providence was 



910 



MARTYRS MIRROR. 



given to me before his church by my father, and 
whose hand I took with tears of joy, for which I 
also thank the Lord, that he gave me you, for I 
would not have thought myself worthy of you. 
Hence this is also a reason for me, to love you the 
more. Yet, I call God to witness, that I love you 
as my soul, yea, more than the heart in my body, 
which I am bound also to do according to the de- 
mand of the Scriptures, for, since I, according to 
John's writing, am bound to love my brother, how 
much more then must I love you since you, according 
to the word of God and Paul's declaration, are flesh 
of my flesh, and bone of my bones. And the apostle 
also says: "No man ever yet hated his own flesh; 
but nourisheth and cherisheth it." Eph. 5:29. In 
short, he that loves his wife also loves himself. 

Further, Beliken, my beloved, after this my proper 
and Christian salutation, let me, please, inform your 
love that I, the Lord be praised, am in tolerably 
good health according to the flesh, and according 
to the spirit God be praised, my mind is still fixed 
to fear the Lord, all the days of my life, according 
to my weak ability. Furthermore, my dearest, I 
have the same confidence concerning you, that you 
are well both in soul and body, prepared to live and 
die to the glory of the Lord. This worshipful, good 
God, who has broken the bow of the mighty, and, 
according to the word of the prophet, through the 
gracious goodness gives both wine and milk with- 
out price (Is. 55:1), niay strengthen and confirm 
you and us all in this lion's den, where we, on ev- 
ery hand, are so severely assailed and so greatly 
distressed, like Israel, when they were compassed 
about by Holofernes. Jud. 7. Yea, the false elders 
do so distress us, that we can with Susanna find no- 
where a place of escape, but behold death before 
our eyes on every hand; for our persecutors are 
evening wolves, that leave nothing over till the 
morning. Hab. 1:8. Hence we may well say with 
David: "They break in pieces thy people, O Lord, 
and afflict thine heritage. They slay the widow 
and the stranger, and murder the fatherless, They 
gather themselves together against the soul of the 
righteous, and condemn the innocent blood. Psalm 
94:5, 6, 21. 

But, my dearly beloved, let us not therefore des- 
pond, though we are now tried in the furnace of 
affliction, for the prophet says: " Blessed is the man 
whom thou chastenest, O Lord, and teachest him 
out of thy law, that he may have patience in the 
day of adversity, until the pit be digged for the 
wicked. For the Lord will not cast off his people, 
neither will forsake his inheritance. For he regard- 
eth the prayer of the destitute, and doth not despise 
their petitions; for he looketh down from the height 
of his sanctuary, and from heaven doth the Lord 
behold the earth, to hear the groaning of the pris- 
oner. Ps. 94:12 — 14; 102:17, 19, 20. For Sara 
said: This I truly know, if a man serve God, he is 
comforted after temptation, and delivered from 
affliction, and after chastisement he findeth grace. 
For thou, O Lord, delightest not in our destruction ; 
for after the storm thou causest the sun to shine 
again, and after weeping and mourning thou dost 
give us joy abundantly. Eternal praise to thy name 



O God of Israel, for with thee is the fountain ot 
life, and in thy light we see light. Tobit 3:11; 
Ps. 36:9. 

Hence, my love, O my dearest love, let us pa- 
tiently drink the cup of the Lord, for we know, 
according to the words of Isaiah, that truth is fallen 
in the street, and that he that turneth from his evil 
ways is the spoil of every one. Is. 59: 14, 15. For 
Esdras says : For there shall be in every place, and 
in the next cities, a great insurrection upon those 
that fear the Lord. They (the ungodly), shall be 
like mad men, sparing none, but still spoiling and 
destroying those that fear the Lord. For. they shall 
waste and take away their goods, and cast them out 
of their houses. Then shall they be known (says 
the Lord); who are my chosen; and they shall be 
tried as the gold in the fire: 2 Esd. 16: 70 — 73. 

Therefore, O my chosen love, my lamb, let us 
give our back to the smiters for a little while yet, 
and look to the author of our faith, the King oi 
kings and Lord of lords, who for our sakes was so 
maltreated and disfigured, that he himself says: 
' ' If they have done these things in a green tree, 
what shall be done in the dry. Luke 23:31. Hence, 

my love, my dearest love, let us think as Paul, 
that our light affliction, which is but for a moment, 
will hereafter work for us a far more exceeding and 
eternal weight of glory. 2 Cor. 4:17. For Solomon 
says: But the righteous live for evermore; their 
reward also is with the Lord, and the care of them 
is with the Most High. Therefore shall they receive 
a glorious kingdom, and a beautiful crown from the 
Lord's hand: for with his right hand shall he sever 
them, and with his arm shall he protect them. 
Wis. 5:15, 16. Therefore, O my dear lamb, let us 
diligently pray the Lord, that we may be worthy 
at his coming, to live with him for ever and ever. 

Further, my chosen, dearly beloved, know that 

1 do not know much more to write you, but I com- 
mend you into the hands of the Lord, and bid you 
adieu if I should write you no more; for our ene- 
mies are now so greatly incensed at us, that they 
gnash on us with their teeth, even as they did on 
Stephen in the judgment hall. I therefore yet give 
you this letter, even as Israel, when they were bound, 
gave their children the last milk. And furthermore, 
I thank you, O my love, for all your pure love and 
sincere friendship, and I also thank you much for 
the sleeves you made me; they stand me in better 
stead than the coat which was sent me. Rightly 
did Sirach say, that one friend helps the other in 
time of need, but much more yet husband and wife. 

Once more I take leave, and bid you adieu; 
O adieu, Beliken, my dearest. Greet from me them 
that are with you. Adrian also greets you much. 

Written by me, your dear husband and brother 
in the Lord. Maerten van der Straten. 

Pray for me. 



THE FOURTH LETTER FROM MAERTEN VAN DER 
STRATEN, TO ANNA SERVAES. 

I, Maerten van der Straten, your unworthy friend 
and brother, wish you, my beloved, dear sister in 



MARTYRS MIRROR. 



911 



the Lord, Anna Servaes, much grace and mercy 
from God our heavenly Father; and may the love 
of his Son be in you as a burning fire, that you 
may become perfect unto the measure of the stature 
of the fullness of Christ, having your conversation 
honest among the Gentiles, and bearing good fruits, 
as a tree planted by the rivers of water, so that you 
may be numbered among the royal priesthood, the 
peculiar people, which God, according to the writ- 
ings of Moses, bore on eagle's wings; so that you, 
when the land shall again be divided to Israel, may 
possess an inheritance full of joy, for ever and ever. 
Amen. Eph. 4: 13; 1 Pet. 2: 12; Ps. 1:3; 1 Peter 
2 ; 9; Deut. 32 : 11. 

A cordial, fond and affectionate greeting to you, 
my dear and much beloved sister in the Lord, Anna 
Servaes, whom I love with a pure love out of a pure 
heart, of which God be my judge, who, according 
to the word of Jeremiah, tries men's hearts and 
reins. Further, after all proper and Christian salu- 
tation, let me, please, inform your love, that I and 
my dear wife are in tolerably good health according 
to the flesh, and according to the spirit we hope 
by God's assistance to keep the covenant which we 
once made with the Lord our God, when we bowed 
our knees before him and his glorious majesty. Yet, 
we moreover trust that also you are well in soul and 
body, ready to perform your journey to Bethel, and 
to prophesy against Jeroboam and his altar. 1 Kings 
13:1. To this end, may you and we all be strength- 
ened by the only and eternal, almighty God, whose 
tabernacle is on high, and who lives far above all 
heavens, in a light which, according to the words of 
Paul (1 Tim. 6: 16), no man can approach unto; that 
we may fear and love him above all. For he is a jeal- 
ous God, who would dwell alone in man's heart; for 
thereunto we have been delivered out of the hand 
of our enemies, and from them that hate us, that 
we should fear and serve him without fear, in true 
righteousness and holiness, all the days of our lives, 
as good and faithful servants, seeking the praise of 
God, and, with Paul, counting our gain loss for 
Christ's sake, leading a chaste, honorable life, and 
setting up an ensign for the nations, that we may 
not make the blind to wander out of the way, but 
that we, according to the words of Peter, through 
a modest and good conversation, may win the unbe- 
lieving without the word; which Christ also teaches 
us in the Gospel, saying: Let your light shine be- 
fore men, that they may behold your good conver- 
sation, and glorify God our Father in the day of 
visitation. Ex. 20:5; 2 Cor. 6: 16; Luke 1:74, 75! 
Phil. 3:7; Isa. 11:12; Deut. 27:18; 1 Pet. 3:1, 2; 
Matt. 5 : 16; 1 Pet. 2 : 12. Hence, O my dear and 
much beloved sister in the Lord, let us with all hu- 
mility follow the Lord's footsteps, that in every re- 
spect we may adorn the doctrine of the Gospel, 
shining as a bright morning star among this evil 
and perverse generation; then shall the King, as 
David writes, greatly desire our beauty. Ps. 45 : 1 1 . 

Hence, O love, let us each seek to be the chiefest 
in virtue, and patiently wait for the Lord, our Com- 
fort, who alone can help us, as David says : "I 
waited patiently for the Lord; and he inclined unto 
me, and heard my cry. He brought me up also out 



of a horrible pit, out of the miry clay, and set my 
feet upon a rock, and established my goings. And 
he hath put a new song in my mouth, even praise 
unto our God." Ps. 40:1 — 3. Therefore, O dear 
lamb, let us thank the Lord, and pray that we 
may not be caught through our tongue, saying 
with Jesus Sirach: "O Lord God, Father and Lord 
of my life, let me not fall among the slanderers, 
and perish among them. O that I could bridle my 
thoughts, and discipline my heart with the word of 
God, and that I might not spare myself, if I erred, 
lest I should cause sin, and create great error, and 
commit much evil, and perish before my enemies, 
and become their sport. Sir. 23 : 1 — 3. Hence, O 
dear sister, let us seek God's face day and night 
with tears, that we may not perish with the wicked 
under the wrath of God, but that we may continue 
obedient in Christ unto the end of our lives, so that 
we may be saved in the day of the? Lord, which, 
according to the words of Christ, shall come as a 
thief in the night; in the which according to Peter's 
writing, the heavens shall be dissolved with fire, 
and the elements shall melt with fervent heat. And 
if all these things are to come to pass, O how ought 
we to be meet and adorned with a good, chaste 
and holy conversation ! For the time is come that 
judgment must begin at the house of God: and if it 
now begin at us, and if the righteous shall scarcely 
be written in the book of life, what shall the end ol 
the ungodly be? Matt. 24 : 42, 43; 2 Pet. 3: 10—12; 
1 Pet. 4: 17, 18. O well may I sigh and say with 
Solomon: O Lord, wink at the multitude of my 
sins. Wis. 11 : 23. Hence we may also with David 
say: "O Lord, enter not into judgment with us, 
or, thou, O Lord, shalt be justified. And render 
us not according to our deeds, neither reward us 
according to our works, nor chasten us, O Lord, 
in thine anger, but be merciful unto us, O Lord, 
according to thy goodness, which is great. Psalm 
143:2; 6:1, 2. Therefore, O dear lamb, let us 
cleave to the Lord with prayer and supplication, 
with a broken heart and contrite spirit, that we may 
be saved, not through our merits, but through the 
grace of God, and thus live with the Lord in his 
eternal kingdom. 

Further, my dear sister, I do not, because of my 
small gift, know much more to write you, but com- 
mend you to the Lord, and to the rich, comforting 
word of his grace. I moreover pray you to excuse 
the plain, simple letter which I, your unworthy serv- 
ant, have written, who am the weakest in Israel, 
yea, not worthy to unloose your shoe's latchet; 
however, I yet trust in the grace of God. 

Furthermore, my dear sister, greet your dear 
husband, and also the acquaintances, in my name. 
My dear wife also greets you both, and the acquaint- 
ances much. There also greet you much, Adriaen, 
Grietgen, Hansken, and Dingentgen; and all of us 
prisoners jointly request of you, that you will dili- 
gently pray the Lord for us. Nothing more. Fare- 
well, and do the best in the beginning and in the 
end. 

Written in my bonds, by me, your weak brother 
and servant, as much as I am able. 

Maerten van der Straten. 



912 



MARTYRS MIRROR. 



THE FIFTH LETTER OF MAERTEN VAN DER STRA- 
TEN, TO SERVAES JANSS. 

I, Maerten van der Straten, imprisoned for the 
word of the Lord, wish you my dear and much 
beloved brother in the Lord, Servaes J anss, much 
grace and mercy from God our heavenly Father, 
and also to all that have been redeemed from the 
earth, and cleansed by the blood of the Lamb, our 
Lord Jesus Christ, who, according to the word of 
the prophet, bore our reproach, took upon him our 
sins, and restored to us that which he had not taken 
away, that he might deliver us from this present 
evil world; according to the will of God his Father; 
to whom be glory power and honor forever and 
ever. Amen. 

Out of a fond heart a loving greeting to you, my 
beloved, dear friend and brother in the Lord, whom 
I love according to the peculiar privilege of Israel, 
this the Lord knows, who according to the words 
of Jeremiah, tries men's hearts and reins, and ac- 
cording to David, knows men's thoughts when they 
are yet afar off. jer. 17:10; Ps. 139:2. 

Further, after all proper and Christian salutation, 
let me, please, inform your love, that I, the Lord 
be praised forever, am in tolerably good health ac- 
cording to the flesh, and according to the spirit my 
mind is still fixed to serve God all the days of my 
life. I have moreover the undoubted confidence 
concerning you, that you are also well in soul and 
body, ready to keep the covenant which you once 
made with the Lord our God, when you bowed 
your knees before God and his glorious majesty; 
may this only, eternal, and only wise God, endow 
you, according to the word of the prophet (Joel 
2:28), with his Holy Spirit, that you, led by him, 
may lead a good and chaste conversation among 
the Gentiles, as Christ teaches us in the gospel, say- 
ing: "Let your light so shine before men, that they 
beholding your good conversation, may glorify God 
your Father. 

Hence, O my dear brother, let us, according to 
the writing of the apostle, diligently strive to be the 
chiefest in virtue; as Paul also says, that we should 
approve ourselves as the ministers of God, in much 
patience, in afflictions, in necessities, in distresses, 
in stripes, in imprisonments, in tumults, in labors, 
in watchings, in fastings, by pureness, by knowl- 
edge, by longsuffering, by kindness, by the Holy 
Ghost, by love unfeigned, by the word of truth, by 
the power of God, by the armour of righteousness 
on the right hand and on the left, by honor and dis- 
honor, by evil report and good report: as deceivers, 
and yet true; as unknown, and yet well known; as 
dying, and, behold, we live; as chastened, and not 
killed: For God can wound, and heal again, as is 
written in the Book of Kings: "The Lord killeth, 
and maketh alive: he bringeth down to the grave, 
and bringeth up. Tit. 3:8; 2 Cor. 6:4 — 9; Deuter- 
onomy 32:39; 1 Sam. 2:6. 

Hence, O my dear brother, if you be visited at 
any time, out of bonds as well as in, be not grieved, 
nor become weary in the way of the Lord, though 
it is narrow and straight; for it is better to suffer 
affliction for a little time with God's children, than 



to possess all the treasures of Egypt; for though 
man, as Christ says, should gain the world, and 
lose his own soul, O what would he have then, that 
he could give in exchange for it? Heb. 11:25,26; 
Matt. 16:26. 

Therefore, O my dear brother, let us seek the 
kingdom of God above all things, and let us not 
follow after that which is earthly, as is written in the 
epistle to the Colossians, by the holy apostle Paul, 
where he says: "If ye then be risen with Christ, 
seek those things which are above, where Christ 
sitteth on the right hand of God. Set your affec- 
tion on things above, not on things on the earth, 
For ye are dead, and your life is hid with Christ in 
God. When Christ, who is our life, shall appear, 
then shall ye also appear with him in glory." 
Col. 3:1 — 4. For it is a faithful saying: "If we suf- 
fer with Christ, we shall also reign with him." 
2 Tim. 2:12. Hence let us not be weary in well 
doing, for according to Paul's writing, in due sea- 
son we shall reap a most abundant harvest. Gala- 
tians 6 : 9. For our light affliction, which is but for 
a moment, worketh for us a far more exceeding and 
eternal weight of glory; while we look not at the 
things which are seen, but at the things which are 
not seen: for the things which are seen are tempo- 
ral; but the things which are not seen are eternal. 
2 Cor. 4:17, 18. 

Hence, O my dear brother, let us help the au- 
thor of our faith, the Lord Jesus Christ, bear all his 
reproach, and let us, as Paul says, follow after holi- 
ness, without which no man shall see the Lord. 
Heb. 12: 14. And let us seek the Lord with tears, 
while he may be found, and let us bring forth genu- 
ine fruits of repentance, that the tower of Siloam 
may not fall upon us, for we have done evil long 
enough before the Lord. Is. 55:6; Luke 13:4. 
Hence let us now, as Paul says, use our members, 
which we have heretofore used from iniquity, unto 
iniquity, still more abundantly from righteousness 
unto righteousness. And let us, moreover, praise 
the Lord, because he has revealed to us the pearl 
of great price that lies in the field, and is yet still 
hid from so many. Matt. 13:46. Therefore, O my 
dear brother, let us now, as good and faithful serv- 
ants, put our talent out upon usury, that, when our 
dear Lord comes, we may have gained something, 
and may hear the words: "Well done, good and 
faithful servant: thou hast been faithful in a few 
things, I will make thee ruler over many things : 
enter thou into the joy of thy Lord. Matt. 25:23. 
Thus, my dear, let us diligently look before us, and 
watch circumspectly, that we do not defile our wed- 
ding garment, but may much rather be adorned 
with the five wise virgins, with the oil of love in our 
lamps, so that we, when our bridegroom comes, 
may enter in with him into his eternal kingdom, 
where, according to the word of Isaiah, and of the 
apostle, incomprehensible joy and gladness shall en- 
dure forever. Amen. 

Further, my dear brother, I do not know, be- 
cause of my small gift, much more to write you, 
but commend you to the only, eternal, almighty 
God, who according to the word of Isaiah, hath 
measured the waters in the hollow of his hand, and 



MARTYRS MIRROR. 



913 



meted out heaven with the span, and comprehended 
the dust of the earth in a measure, and weighed the 
mountains in scales, and the hills in a balance; that 
he may keep you, so that you may receive a crown 
of glory. Is. 40:12; 1 Pet. 5:4. 

Furthermore, my dear brother, I pray you, that 
you will excuse this simple letter which I, unworthy 
one, have written, for it were better that you would 
write to me; but in order to fulfill your request I 
could not forbear to do it. 

Greet your dear wife, and also the acquaintances, 
in my name. Beliken van der Straten, my dear 
wife, also greets you and Tanneken much, and also 
the acquaintances. Further, all of us prisoners 
greet you from the heart. Pray the Lord diligently 
for us. Nothing more. Farewell, and do the best. 

To your benefit as much as lieth in me, by me 
your weak brother and servant. 

Maerten van der Straten. 



THE SIXTH LETTER FROM MAERTEN VAN DER 

STRATEN, AND BELIKEN HIS WIFE, TO 

ADAM V. L. AND HIS WIFE. 

I Maerten van der Straten, and Beliken van der 
Straten, my most dearly beloved wife, both of us 
prisoners for the word of the Lord, wish our very 
dear brother and sister much grace and mercy from 
God our heavenly Father, who dwells on high, in a 
light unto which, as Paul writes, no man can ap- 
proach. We moreover wish, that you may have the 
love of his Son, that you may be a light for them 
that sit in darkness, and that you may shine as a 
bright morning star among the blind that err in the 
way, so that you may hereafter, as Isaiah writes, 
behold the King in his beauty, and meet with that 
perfect and unspeakable joy and gladness that shall 
endure forever and ever. This we wish our dear 
friends in the Lord, with all the strength of our 
souls, out of an affectionate heart. 

A cordial, loving greeting to you our very dear 
brother Adam V. L., and to Mariken, your very 
dear wife. We two prisoners, as said above, love 
you, as Paul says, with a godly love, and out of a 
pure heart, as Peter writes; this the almighty Lord 
knows, who penetrates every thing with eyes which 
are as a flame of fire. 

Further, after all proper and Christian salutation, 
let me, please, inform your love, that I and my 
dearly beloved lamb, whose hand I took with tears 
of joy, are still, the Lord be praised forever, in tol- 
erably good health according to the flesh, and ac- 
cording to the spirit, God be praised, our mind is 
still fixed, by the help of the Lord to prefer with 
Eleazar, an honorable death to an ignominious life. 
But, dear brother and sister in the Lord, we are also 
confident beyond a doubt, that you both are well in 
soul and body, ready to keep the covenant you 
made with Almighty God, concerning which we are 
exhorted by Moses, that we should always be mind- 
ful of the covenant which we once made with the 
Lord of lords. Deut. 4:9. And Paul instructs us 
still more fully, that we are to call to remembrance 

58 



the day in which we were illuminated. Heb. 10:32. 
The merciful King, and God of gods, who accord- 
ing to the word of the prophet, in time of need 
gives bread, and in thirst water, and in the day of 
tribulation forgives sin, may strengthen and confirm 
you and us all with his Holy Spirit, that we, as 
Luke writes, may serve him in true righteousness 
and holiness all the days of our lives. And let us, 
O dear friends, always have the Lord before our 
eyes, even as David, who says: "I have set the 
Lord always before me." Ps. 16:8. And again he 
says; "One thing have I desired of the Lord, that 
will I seek after; that I may dwell in the house of 
the Lord all the days of my life, to behold the 
beauty of the Lord, and to inquire in his temple. 
For in the time of trouble he shall hide me in his 
pavilion : in thesecret of his tabernacle shall he hide 
me; he shall set me up upon a rock." 24:4,5. 
Hence, dear friends, let us always seek the face of 
the Lord with humility, and take good heed to our 
vocation, redeeming the time, because the days are 
evil, as Paul says (Eph. 4:1; 5:16); for the tongues 
of the builders of the tower of Babel have come to 
disagree. For David says: "Violence and strife 
are in the city. Day and night they go about it 
upon the walls thereof: mischief also and sorrow are 
in the midst of it. Wickedness is in the midst 
thereof: deceit and guile depart not from her 
streets." Ps. 55:9 — 11. And, as the prophet says: 
"They fear not God; for they lay their hands on 
his peaceable ones, and break his covenant, ' ' verses 
19,20. "Their mouth," as David says, " is smoother 
than butter, but they have war in their hearts: their 
words or softer than oil, yet are they drawn swords," 
verse 21. Hence, O dearly beloved friends, let us 
always watch circumspectly in the spirit, and fear 
our God from the heart, and cleave to him with 
prayer and supplication, even as the royal prophet 
David says: "As for me, I will call upon God; and 
the Lord shall save me. Evening, and morning, 
and at noon, will I pray, and cry aloud: and he 
shall hear my voice," verses 16, 17. 

Thus, dear friends, when you are distressed, call 
upon the Lord, and do not let the waters of Marah 
(Ex. 15 : 23) become too bitter for you, but remem- 
ber, that according to Paul's words we must through 
much tribulation enter into the kingdom of God. 
Even as also Christ teaches us in the Gospel, saying: 
"The kingdom of heaven suflereth violence, and 
the violent take it by force. " Matt. 11:12. Hence, 
dear brother and sister, let us willingly bear our 
cross, and give our back to the smiters, and not 
regard ,it however great the heat of the sun, for 
the servant is not above his master or lord ; for if 
they have called the master of the house Beelzebub, 
how much more shall they call them of his house- 
hold? Matt. 10:25. For Peter teaches us saying: 
' ' Forasmuch then as Christ hath suffered for us in 
the flesh, arm yourselves likewise with the same 
mind : for he that hath suffered in the flesh hath 
ceased from sin ; that he no longer bhould live the 
rest of his time in the flesh to the lusts of men, 
but to the will of God. For the time past of our life 
may suffice us to have wrought the will of the 
Gentiles, when we walked in lasciviousness, lusts, 



914 



MARTYRS MIRROR. 



excess of wine, revelings, banquetings, and abomi- 
nable idolatries, i Pet. 4 : 1-3. 

Hence, O dear friends, let us no longer live 
according to the wisdom of the flesh, to indulge 
its lusts, but let us walk, as Paul writes, only as 
becomes the Gospel, and do not let us be une- 
qually yoked together with unbelievers : for what 
similarity or fellowship hath righteousness with un- 
righteousness ? and what communion hath light 
with darkness ? and what concord hath Christ with 
Belial? or what part hath he that believeih with 
an infidel? and what agreement hath the temple 
of God with idols? for ye are, says Paul, the temple 
of the living God ; as God hath said, I will dwell in 
them, and walk in them ; and I will be their God, 
and they shall be my people. Wherefore come out 
from among them, and be ye separate, saith the 
Lord, and touch not the unclean thing ; and I will 
receive you, and will be a Father unto you, and ye 
shall be my sons and daughters, saith the Lord Al- 
mighty. Philip. 1 : 27; 2 Cor. 6 : 14-18. 

Therefore, O my dear brother and sister, let us 
serve the Lord with a faithful heart, and refrain our 
foot from every evil way, and let us lead a chaste 
and pure conversation among the Gentiles, that we, 
as Paul writes, may not give the slanderer an occa- 
sion to speak evil ; but let us in all things seek 
the glory of the .Lord with a simple heart, so that 
we, according to the word of Paul, may adorn the 
Gospel by good works. Tit. 2 : 8, 10. Hence, O 
dear friends, be not weary in well doing ; for what 
you now sow in tears, that shall you in due season, 
as Paul writes, reap with joy in great abundance. 
Hence let us with fasting and weeping entreat the 
Lord, that we may be able to withstand in the evil 
day, so that we may live with him forever and ever. 
Amen. John 3:8; Eph. 6 : 13. 

Further, my beloved friends, we do not know 
much more to write you for this time, because of the 
simplicity of our understanding ; but we commend 
you to the Lord, and to the word full of consolation, 
and bid you adieu. 

I Maerten van der Straten, and Beliken van der 
Straten, my love, have written this little out of affec- 
tion and according to your request, and we beg you 
to accept it in good part. We also request the aid 
of your prayers. 

Farewell; greet the acquaintances in our name, 
we thank you for all the good you have shown us. 
Adriaen also greets you much ; and also Hansken, 
Margriet and Lou greet you much ; Dingentgen and 
we all jointly request you to pray for us. Nothing 
more, but do the best first and last. 

From us your dear friends, 
Maerten and Beliken van der Straten. 



WILLEM DE RIJCKER, AND CHRISTOFFEL FIERENS, 
A. D. 1572. 

At Meenen, in Flanders, on the 5th of December, 
A. D. 1572, there were sentenced to death as her- 
etics, two pious witnesses of God, named Willem de 
Rijcker and Christoffel Fierens. When they were 



brought out to die, they came fearlessly, like two 
sheep for the slaughter. A brother said to Willem; 
"Dear brother, strive valiantly for the truth." And 
a sister also cried: "O yes, dear brethren, strive 
valiantly." Christoffel said : " O men, think of your 
salvation; for this is the way of truth unto life." 
They were quickly conducted to the hut, without 
being able to speak much ; but they cried to God 
for help and assistance, and said : "What we suffer 
is for the right truth." Christoffel also said : "Sell 
your clothes, and buy Testaments ; attend therein 
to the words of God : for therein you will find 
life ; and fear not them that kill the body, but fear 
him that hath power to cast soul and body into 
hell." He also thanked God, that he had permitted 
him to see this day, for which he had so greatly 
longed, and said further: " These members, which 
thou, O Lord hast given me, I will gladly deliver 
up again for thy doctrine." Willem said : "I have 
been in many perils by sea and by land, and God 
has always helped me ; hence I trust that he will 
also not leave me in this extremity, but succor me 
unto death." They then offered up their prayer to 
God, in which they said with Stephen : " O Lord, 
forgive them what they do unto us, and do not lay 
this sin to their charge. ' ' Willem then said : "I 
have now with Paul fought a good fight, kept the 
faith, finished my course," etc. Finally they cried ; 
' ' O heavenly Father, into thy hands we commend 
our spirits. ' ' Many other words were spoken, which 
have partly been forgotten, and it would also take 
too long to write them all. The executioner then 
asked, whether they were ready; whereupon Chris- 
toffel replied : ' ' Yes, my dear friend. ' ' While Chris- 
toffel was being strangled, Willem cried : " O dear 
friends, my brother is now forbidden to speak." 
After that he cried once more to the Lord, and then 
also inherited the crown of life. Thus did these two 
die for the name of the Lord, being first strangled, 
and then burnt, after Willem had been confined in 
prison for more than twenty-two months ; and thus 
they became heirs of the promised land, in which 
all those that here lay down their lives for the word 
of God shall find it again . 

During the time that Willem was imprisoned, one 
Cornelis van Eeckhoute was burgomaster at Mee- 
nen, who would very gladly have seen him released ; 
he therefore sought to persuade the priest and oth- 
ers, that he [Willem] was half-witted, whereupon 
Willem was examined once, and his views asked 
respecting purgatory. Willem answered that he had 
once lived in a convent, where on Saturday always 
meat and other things were cooked for Sunday, and 
that the monks, sweeping together the fire by which 
they had cooked, called it purgatory.* Then the 
burgomaster said : Do you see my lords, by this 
you may perceive that the man is only half-witted, 
for these are not the words of a reasonable man. 
But Willem said that he did not want to be released 
from prison as half-witted, but that they should ask 
him concerning his faith, and that he should con- 



* In Dutch, Vagevuur from vagen or vegen, to scour [and also to 
sweep] and vuurjire ; hence a play on words, which cannot be ren- 
dered into the English without the loss of the humorous effect 
trhieh it has in the original tongue.— Tran s. 



MARTYRS MIRROR. 



915 



fess it to them reasonably enough. Thereupon he 
had to remain in confinement, and was finally, as 
already stated, sentenced to death, this burgomaster 
pronouncing the sentence. This man, some time 
after, driven away through war, fled to Bruges, 
where he, however rich he was, had to live very 
frugally, and nearly all the time borrow money to 
defray his household expenses, which when it be- 
came too great a vexation for him, he resolved to 
go home to Meenen, but he died very suddenly on 
the way . 



JAN SMIT, A. D. 1572. 

About the year 1572 there was also another pious, 
godfearing brother, named Jan Smit, a native of the 
county of Marck, but at that time residing in North 
Holland, near Munnekendam ; he was afterwards 
brought a prisoner to Munnekendam, for the testi- 
mony of Jesus. But when after a certain time Mun- 
nekendam was taken by the Protestants, he was 
released by one of their captains. When subse- 
quently engaged in a boat, on the Zuyder Zee, he 
was again apprehended by a Spanish captain, and 
brought to Amsterdam. There he remained in con- 
finement, until it was determined, that these prison- 
ers should be used as oarsmen on the Haarlem 
Lake, against those of Haarlem. But when this 
pious Jan Smit came to the place where he was to 
row, he declared that he did not feel free in his 
conscience, thus to row, seeing he had no enemies ; 
they might deal with him according to their pleas- 
ure. Thereupon he was brought into the camp 
before Haarlem, where he was sharply examined in 
the faith, and found to be of the Mennonistic reli- 
gion. And as examinations and severe threats could 
not move him to apostatize, since he was founded 
upon the firm Rock, and therefore overcame all by 
faith, Don Frederick, son of the Duke of Alva, sen- 
tenced him, there to be suspended by one leg to the 
gallows , which was done, till death ensued. And 
thus this hero and soldier of Jesus Christ, by saving 
faith, overcame the world, sin, flesh and blood, and 
all tyrants, and, through God's grace, obtained the 
crown of eternal glory. 

This account we received from old Simon Fijt- 
soon, teacher [minister ?] and elder of the church 
of Tessel. He declares that this Jan Smit was his 
special friend. 



PIERIJNTGEN LOOSVELDT, OR NECKERS, 
A. D. 1572. 

At the close of the year 1572, there was appre- 
hended at Meenen, in Flanders, for the truth and 
the word of God, a spinster, about forty-three years 
old, named Pierijntgen Loosveldt, or Neckers. While 
kindly ministering to a sick person, she was walking 
out at a certain time, when she met the chief Bailiff, 
Joncker Jan de Carmago, who apprehended her, and 
asked where she resided. She pleasantly replied 
that she did not live very far off, and gave him the 
fairest words, in order to be released. But it was all 



of no avail ; she had to go to prison, and on the 
second day, when she had not had much time for 
consideration, she was summoned before the lords, 
and examined concerning her faith, which she freely 
confessed. 

In the first place she was accused that she had at- 
tended improper assemblies, contrary to the Em- 
peror's decree. But Pierijntgen held that she had 
used diligence to follow Christ, and to shun the evil, 
and to go out from them, and join the good, know- 
ing that Christ says: "Where two or three are 
gathered together in my name, there am I in the 
midst of them." Matt. 18:20. And these assem- 
blies she could not forsake, though it should cost 
her her life. 

In the second place she was asked whether she 
had not had herself rebaptized. She confessed that 
she had suffered herself to be baptized according to 
the command of Christ, which they considered An- 
abaptism, not at all regarding the instance of the 
disciples who, though they had received John's bap- 
tism, did nevertheless, after they had heard the 
preaching of Paul, suffered themselves also to be 
baptized in the name of Jesus. And that one must 
first believe on Jesus Christ, and be baptized upon 
such faith, according to the teaching of the Script- 
ures, which also say, that baptism is a burial of sin 
and the answer of a good conscience. 

When they asked her, who was present when she 
was baptized, she did not confess it, however hard 
she was threatened. 

In the third place they asked her, whether she 
did not regard the priests as the vicars of Christ, 
who had power to forgive sin; and that whatever 
they bound or loosed had to remain bound or 
loosed. But she could not confess that they are 
such vicars of Christ who are not minded as he is; 
for he is the true Shepherd, who laid down his life 
for his sheep, while the priests do the very opposite. 
He is the true Mediator between God and men 
(1 Tim. 2:5), and his Father's vicar. He is the 
open, clear Fountain (Zech. 13:1), who calls to 
him all those who are burdened and laden with sin. 
He is the true pool with five entrances, of which 
John tells (John 5: 2), and all who truly repent shall 
receive the forgiveness of their sins. Luke 24:47. 
No one was found worthy to open the book with 
seven seals, but the Lamb Jesus Christ. Rev. 5:1. 
He is the right door; it is of no avail whether any 
one will open or shut, the ungodly must remain 
without. John 10:9; Rev. 22:15. 

In the fourth place she was asked, whether she 
did not confess that the body of Christ was in the 
sacrament or wafer, when the priest had pronounced 
the words over it, and consecrated it in the mass. 
But she could regard the mass, with all that per- 
tained to it, for nothing more than a plant, planted 
by men, which God should root up. Matt. 15:13. 
But she confessed that Christ had left us the Supper 
to be observed in remembrance of him, according 
to Paul's doctrine, and thereby to shew the Lord's 
death. 1 Cor. 11:25, 26. 

In the fifth place she was also asked whether she 
did not confess that infant baptism was necessary for 
salvation, and for the washing away of the original 



916 



MARTYRS MIRROR. 



sin which has adhered to us from Adam. But her 
confession was, that one could receive but one bap- 
tism, and that only they are worthy of it who for- 
sake sin, or repent, and believe in the name of Jesus 
Christ; and that it was also not a washing away of 
sin, but the answer of a good conscience, and that 
the blood of Christ cleanseth us from all sin. Ephe- 
sians4:5; Acts 2:38; 1 Pet. 3:21; 1 John 1:7. 

In the sixth place she was asked whether she did 
not believe that Christ had assumed his flesh from 
Mary. But she confessed that he was from above, 
and had come down from the Father; that the Word 
had become flesh, even as John says: "That which 
was from the beginning, which we have heard, 
which we have seen with our eyes, which we have 
looked upon, and our hands have handled, of the 
Word of life. ' ' And as he himself says, that he is the 
bread which came down from heaven. That he was 
also the only reconciler, redeemer and advocate. 
To investigate further, was not necessary to her sal- 
vation. John 8:23; 1:14; 1 John 1:1; John 6:31; 
Rom. 5: 10; 1 John 2: 1. 

In the seventh place she was also asked whether 
she did not confess that three persons constituted 
one true God. Thereupon she confessed that there 
were three names in one Divine Being, namely, Fa- 
ther, Son and Holy Ghost. But the Father who 
sent the Son she could not regard as a person ; for 
the heaven is his throne, and the earth is his foot- 
stool; Christ also calls him a Spirit, and a spirit, he 
says, has neither flesh nor bones. The Holy Ghost, 
who manifested himself upon Christ in the form of a 
dove, and upon the apostles in the form of tongues 
of fire, and sat upon each of them, him she could 
also not understand to be a person. But the Son, 
who became man for us, was visible, palpable and 
passive, walked much among the Jews, did many 
signs, suffered hunger and thirst, wept, etc., him 
she could indeed confess to be a person. 1 John 
4:9; Is. 66:1; John 4:24; Luke 24:39; Matt. 3:16; 
Acts 2:3; Matt. 17:12; 11:5; 21:19; John 19:28; 
Luke 19:41. 

In the eighth place they asked her, whether one 
might not swear, or take an oath, before the author- 
ities, to defend justice and establish the truth, but 
she esteemed Christ's commandment more than that 
of men; for he teaches: "I say unto you, Swear not 
at all; neither by heaven; for it is God's throne: 
nor by the earth; for it is his footstool: neither by 
Jerusalem; for it is the city of the great King. Nei- 
ther shalt thou swear by thy head, because thou 
canst not make one hair white or black. But let 
your communication be, Yea, yea; Nay, nay: for 
whatsoever is more than these cometh of evil." 
Matt. 5:34—37- 

In the ninth place it was told her that good works 
did avail, also for them that had died. But she as- 
serted that neither soul-masses, obsequies, pilgrim- 
ages, the burning of tapers, nor anything else could 
help or benefit the dead; for the Scripture says: 
"If the tree fall toward the south, or toward the 
north, in the place where the tree falleth, there it 
shall be." Eccl. 11:3. Christ also tells of ten vir- 
ins, of whom the five who had wisely kept their 

mps burning, and provided their vessels with oil, 



la 



went in with him; but the others, who had neglected 
their time, had to remain without. Even as the an- 
gel said, that hereafter time shall be no longer. 
Rev. 10:6. 

In the tenth place she was asked whether the 
saints had not ascended up to heaven. But she con- 
fessed that no one has ascended up to heaven, but 
Christ our Protector and Savior, not even Mary his 
mother; but that they all rest in the hand of God, 
waiting for the judgment of the last day. John 3: 13; 
Acts 1:10; Wis. 3:1. As the Scripture says, that 
the hour is coming, in the which all that are in the 
graves shall hear the voice of God, and they that 
have done good shall enter in unto life eternal, but 
the ungodly into eternal damnation. John 5:28, 29. 
The resurrection is for both the just and the unjust, 
as Paul says: We must all appear before the judg- 
ment seat of the Lord, to be rewarded according to 
our works. Acts 24: 15; 2 Cor. 5: 10. We also read 
of the souls of the righteous that are under the altar, 
and wait till the number of their brethren shall be 
fulfilled. Rev. 6:9, 11. 

After she had thus been most rigidly examined, 
they sought through the learned of this world to in- 
struct her for the purpose of causing her to recant; 
but when neither entreaties or threats could move 
her, but she declared herself willing rather to die, 
than to apostatize, she had to go upon the rack 
stripped of everything but an apron. There she 
was severely racked, with a stick in her mouth, so 
that her teeth broke in pieces; but she would not 
recant, nor betray any of her fellow-members. And 
when she requested that the torture be discontinued, 
the burgomaster said, that she should recant and 
confess. But God kept her lips, and helped her so 
that she was released from the torture; for she would 
rather with old Eleazar die this temporal death, than 
by denying Christ forfeit his eternal kingdom. Di- 
vers times they threatened her with death, but this 
could not intimidate her. Sometimes she feared 
that, because she was very sad, she might not be 
able to refrain from weeping when she should be led 
to death; hence she turned to God in prayer, who 
did not leave her prayer unheard, for when she re- 
ceived the intelligence, that she should have to die, 
her heart was especially filled with joy and good 
cheer. On the morning when she was to die, the 
Bailiff asked her, whether she had not yet consid- 
ered the matter. But she said: "He that would ob- 
tain the precious prize that is set before us, must 
run without ceasing." 1 Cor. 9:24. She was then 
brought into court, and sentenced to death. In her 
sentence the foregoing ten articles were read to her 
charge, and that she therefore, and because of her 
obstinacy, should be burned as a heretic. This did 
not make her despondent, but she thanked the 
Lord, and wished them grace from God, that they 
might turn from idolatry to the true worship of 
God. 1 Thess. 1:9. 

When she came out and went forth to death, she 
said to the people: "Go, buy Testaments, and read 
therein, that you may find why I am sentenced to 
death, and have to die." Thereupon the execu- 
tioner, greatly incensed, and threatening to strike 
her, told her to be silent, and without saying much 



MARTYRS MIRROR. 



917 



more she went into the hut, where the executioner 
hastened his work, and commending her spirit into 
the hands of God, she was burned, on the eve of 
Epiphany 1573, and prepared herself to go forth 
with the wise virgins, to meet the bridegroom. 

The burgomaster, or president of the court, at 
Meenen, named Jan de Drijver, who had pro- 
nounced the sentence on Pierijntgen, was afterwards 
severely punished of God; his flesh decayed, so that 
in consequence of it one ear dropped from his head, 
and he died a most miserable death. 



MICHIEL VAN BRUYSSEL, AND BARBERKEN HIS 
WIFE, A. D. 1573. 

About the year 1573, there were imprisoned for 
the testimony of Jesus, at Ghent, in Flanders, Mi- 
chiel van Bruyssel and Barberken his wife. Because 
they were not of the world, but had by God been 
chosen out of the world, therefore the world, which 
only loves its own, hated, persecuted and oppressed 
them. But they, as wise builders, had built their 
foundation upon the corner stone Christ Jesus, who 
was able to keep their treasure until the day of their 
redemption. Thus they, after manifold temptations 
and trials of their faith, were, by the blinded, God- 
opposing papists, put to death, not on account of 
any evil deed, but only for the obedience of the 
truth of Jesus Christ. Michiel van Bruyssel was 
burned in the Friday Market, and Barberken his 
wife was beheaded with the sword, in the count's 
castle. And thus they remained faithful unto death 
to their Redeemer and Savior; hence they shall re- 
ceive an eternal and glorious kingdom, and a beau- 
tiful crown, from the hand of the Lord, which no 
one shall be able to take away from them. 



JAN VAN ACKEREN, A. D. 1 573. 

After manifold persecution, murdering and burn- 
ing of the Christians, there also fell into the hands of 
the tyrants, in the city of Antwerp a valiant hero 
and soldier of Jesus Christ, named Jan van Ackeren 
born near Ypres. The sole cause of his apprehen- 
sion was, that he in accordance with the counsel of 
God, had separated from the wicked world and all 
her false worship militating against the word of God 
and had yielded his body and spirit under the ban- 
ner and obedience of Christ. And as the light does 
not unite and mingle with darkness; but is hated 
and persecuted by the latter, therefore the rulers of 
darkness examined and tried said sheep of Christ, 
with severe imprisonment and many sore tortures. 
And as he could by no means be brought to aposta- 
tize, since he was founded upon the Rock he was 
put to death by fire at said place, suffering it with 
great steadfastness. And thus he testified and con- 
firmed the belief of the truth with his death and 
blood, and trod the wine press of suffering with 
Christ. Hence he was not rejected as a bastard, but 
much rather, through grace, acknowledged and re- 
ceived as an acceptable son by Christ, into his 



eternal inheritance, where he with all God's chosen, 
shall live and reign forever and ever. 

This friend of Christ sent several letters from his 
prison, but they did not come to our hands. 



G. KLEERMAECKER, WITH SIJNTGEN VAN ROUS- 

SELARE AND MAEYKEN GOSENS, PUT TO 

DEATH FOR THE TRUTH, AT ANTWERP, 

A. D. 1573. 

A letter from G. Kleermaecker, imprisoned at 

Antwerp with Sijntgen van Rousselare, wife 

of Jeronymus, where they laid down their 

lives for the truth. 

The abundant grace of God, the great love and 
mercy of his Son, and the power, operation and illu- 
mination of the Holy Ghost, this, my very dear and 
beloved sister in the Lord, I wish you as a cordial 
and affectionate greeting, whereby we, unworthy 
ones, are born anew of God, to serve the Lord in 
righteousness and holiness, to the praise of the Lord 
and to the salvation of our souls. Hereunto fit, 
strengthen and confirm us, the Lord, the Father of 
all mercy, to whom alone be praise, glory, and 
honor, forever and ever. Amen. 

After this salutation, my very dear and beloved 
sister in the Lord, I inform you, that I am, the 
Lord be praised forever, still tolerably well accord- 
ing to the flesh, and also as regards the mind; and 
I trust by the grace of God to go with our true 
Captain, Joshua to the promised land (which has 
been promised us unworthy ones out of grace, and 
shown us through faith) hoping and trusting by the 
grace of God to pass unharmed over Jordan; yet I 
would from the depth of my heart, that my mind 
were more valiant for it. 

Further, my very dear and beloved sister, I in- 
form you, that at the visit my heart was greatly re- 
joiced by you, because I saw your great joy and 
gladness in the Lord, your complete self-renunci- 
ation, and the resignation of your heart and mind, 
in the Lord, for which we cannot thank and praise 
the Lord enough, that he has gpiven you such a 
treasure in earthen vessels, that you do not want to 
forsake the Lord, for neither life nor death, nor 
for any torment which the tyrants might inflict upon 
you my very dear and beloved sister in the Lord. 
The Lord, the God of all grace, strengthen and 
confirm you unto the end, and fulfill all the good 
pleasure of his goodness in you, and the work of 
faith with power, that the name of our dear Lord 
Jesus Christ may be glorified in you, and that you 
may fight the good fight of faith ; and lay hold on 
eternal life, whereunto we are called, if we hold the 
beginning of the Christian life steadfast unto the 
end. 2Thess. 1:11, 12; 1 Tim. 6:12; Heb, 3:14. 
For, dear sister in the Lord, if we properly consider 
the life of Christ, we find nothing but tribulation, 
suffering and distress. He who was the Lord of 
lords, for our sakes left his Father's kingdom; he 
came into the world, to call our guilt upon him, and 



918 



MARTYRS MIRROR. 



paid the debt with his bitter suffering and death on 
the tree of the cross, leaving us in all things an ex- 
ample, as the apostle says, that we should follow his 
steps, who did no sin, neither was guile found in his 
mouth: who when he was reviled, reviled not again; 
when he suffered he threatened not; but committed 
himself to him that judgeth righteously : who his 
own self bare our sins in his own body on the tree, 
that we, being dead to sins, should live unto right- 
eousness; by whose stripes ye were healed. For ye 
were as sheep going astray; but are now returned 
unto the Shepherd and Bishop of your souls, 
and in another place the apostle says: Consider him 
that endured such contradiction of sinners against 
himself, lest ye be wearied and faint in your minds. 
Heb. 12:3. And thus also the prophet utters his 
complaint for him saying: I am a worm, and no 
man; a reproach of men, and despised of the peo- 
ple. All they that see me laugh me to scorn: they 
shoot out the lip, they shake the head. Ps. 22:6, 7. 
In still another place Isaiah says. He hath no form 
nor comeliness; and when we see him, there is no 
beauty that we should desire him. He is despised 
and rejected of men; a man of sorrows, and ac- 
quainted with grief: and we hid, as it were, our 

faces from him He was oppressed and he 

was afflicted, yet he opened not his mouth: he is 
brought as a lamb to the slaughter, and as a sheep 
before her shearers is dumb, so he opened not his 
mouth. Is. 53:2, 3, 7. Besides this, my much be- 
loved sister in the Lord, consider Christ's entire life 
how he begun, lived, and ended it; you will find 
nothing but suffering;, humiliation, misery and con- 
tempt, which he suffered for our sakes in humility, 
so that the apostle says of the Lord, that in the days 
of his flesh he offered up prayers and supplications 
with strong crying and tears unto God who was 
able to save him from death, and was heard because 
he honored God. Heb. 5:7. Hence, my dear sister 
in the Lord, this beginning of the Christian life 
must abide with us unto the end, as said before, and 
we shall then also be partakers of him, and with all 
God's children inherit his kingdom through grace, 
for which reason he went hence to prepare us a 
place there, even as he says: I go to your and my 
Father, to prepare a place for you; and if I go, I 
will come again, and receive you unto myself; that 
where I am, there ye maybe also, John 20: 17; 14:3. 
Therefore, my dear sister in the Lord, though our 
God does now hide his face from us for a little 
while, yet will he gather us again with everlasting 
kindness, as the prophet says; I will lead you into 
mine house, and give you a place within my walls, 
and a name better than of sons and of daughters ; 
yea, I will give you an everlasting name, that shall 
not be cut off. Yea, he will lay our stones with fair 
colors, and lay our foundations with sapphires, and 
will make our windows of crystal and our gates of 
carbuncles. Is. 54:7, 8; 56: 5; '54: 11, 12. Yea, there 
is a city built, says John, of pure gold, where, my 
very dear sister in the Lord, you shall see the King 
in his beauty, whose head is as the finest gold, and 
his locks are curled and black as a raven; his eyes 
are as the eyes of doves; his cheeks are as growing 
beds of spices of the apothecary; his hands are as 



gold rings set with turquoises, his body is as pure 
ivory. His legs are as pillars of marble set upon 
sockets of gold; his mouth is sweet, and his word is 
lovely. Rev. 21:18; Cant. 5:11 — 16. In short, we 
shall find more there, than it is possible to tell us or 
to describe. 

See, my dear sister in the Lord, such is our 
Friend and Bridegroom; hence rejoice, you be- 
trothed of the Lord, for he that has chosen you 
from among many thousands is fairer than all the 
children of men. 

Therefore, my dear sister in the Lord, adorn 
yourself with the fine linen of righteousness (Reve- 
lation 19:8) in honor of your Bridegroom until the 
days of tribulation shall be at an end, and the Lord 
shall turn again the captivity of Zion, and wipe 
away all tears from your eyes, and make perfect our 
joy, so that for our mourning and sighing we shall 
sing as in the night of a glorious feast, and shall, 
with the hundred and forty-four thousand virgins, 
that were redeemed from the earth , stand before the 
throne of God, having the name of our God written 
in our foreheads, having harps in our hands, and 
singing a new song. Rev. 7:4; 14- 1 — 4. 

Behold, dear sister, this our enemies shall see and 
be confounded, who now say to us: "Where is 
your God?" Our eyes shall then behold them 
trodden down as mire in the streets, and be ashes 
under the feet of the righteous. Mai. 4: 3. Hence, 
dear sister in the Lord, let us be sincere in love, and 
obtain the victory in the Christian's conflict; to him 
that overcometh he will give to eat of the tree of 
life, which is in the midst of the paradise of God. 
Rev. 2:7. This grant us the only wise God, the 
Father of grace and mercy, who alone has power 
in heaven and on earth, that we, justified through 
his grace, may become heirs of eternal life. Unto 
him that is able to do exceeding abundantly above 
all that we can ask or think, to him alone be praise, 
glory and honor, forever and ever. Amen. Ephe- 
sians 3:20, 21. 

Faithful is he, who also will do it, according to 
his promise; for I am God, he says by the prophet 
Malachi, and change not, namely, in his promises. 
1 Thess. 5:24; Mai. 3:6. 

Herewith, my very dear and beloved sister in the 
Lord, I will commend you to the Lord, and to the 
rich word of his grace. Adieu, adieu, if we should 
see each other's face no more in this world, yet I 
hope that we shall see each other in eternity with 
our God, where parting will be no more. Once 
more, adieu, and take my simple letter in good 
part, this I humbly pray: and if I have in anything 
written too little or too much, I beg you to excuse 
me for it. Herewith I cordially salute you and also 
my wife cordially greets you with the peace of the 
Lord; and Sanderijntgen, and another maiden from 
Zealand, named Magdaleentgen, also greet you mos'f. 
cordially.. I ask you very kindly, my dear sister, let- 
me have a letter from you, for this will be very wel- 
come to me and more agreeable than I can write 
you. Farewell. 

By me your weak brother and servant, to the ut- 
most of my ability. 

G. Kleermaecker, v. s. b. 



MARTYRS MIRROR. 



919 



A LETTER FROM SIJNTJGEN VAN ROUSSELARE. 

Grace and peace. Written at Antwerp, in prison, 
I, Sijntgen, who am unworthy, am imprisoned for 
the testimony of the Lord, and daily expecting my 
sentence; the Lord grant us, that we may offer up 
our sacrifice to his praise and glory; and to the sal- 
vation of our souls. Amen. 

The great grace and mercy of God the Father, 
and the great love of the Son, and the power of the 
Holy Ghost, confirm you, my very dear sister in 
the Lord, and us, unto the end, that we may be 
found worthy in the day of the Lord, through grace 
to receive the beautiful promises, when the Lord 
shall say; "Come, ye blessed of my Father, inherit 
the kingdom prepared for you from the founda- 
tion of the world." O what great joy will then be 
prepared for us, if we only hold the beginning of 
the Christian life steadfast unto the end; hereunto 
confirm us the God of Abraham , the God of Isaac, 
and the God of Jacob, whose power is great, even 
as the prophet declares, that with his three fingers 
he encircles the whole earth; and unto his name 
.every knee must bow in heaven and earth, and ev- 
ery tongue must praise him; the Lord of hosts is 
his name, the Lord Sabaoth, the Mighty One in 
Israel, for whose name we are imprisoned here; to 
him alone be praise and glory, forever and ever. 
Amen. Is. 40: 12; 45:23; 54:5. 

For he has created and made heaven and earth 
out of nothing. This same bleeding, naked, cruci- 
fied Christ I wish you, my very dear sister in the 
Lord, as an affectionate and Christian greeting; 
may he keep and comfort you in all affliction that 
may come upon you and us for his name. After 
all loving and Christian salutation, I inform you, 
my dear lamb and sister in the Lord, that my 
mind is still determined (eternal praise and glory 
to the Lord for his grace) as it was when I 
unworthily bowed my knees before the Lord, there- 
by showing that I desired to obey him in every 
thing, in affliction as well as in joy, even as the 
apostle also admonishes us, that it is given unto us 
not only to believe in Christ, but also to suffer for 
him. O my dear sister in the Lord, the servant is 
not above his Lord, nor the disciple above his mas- 
ter, and Christ has also told us : " The world shall 
rejoice, and ye shall be sorrowful, but your sorrow 
shall be turned into joy." And further: "Ye shall 
weep and lament, but the world shall rejoice, but be 
of good cheer; I have overcome the world." John 
16:20, 33. And our faith is the victory that over- 
cometh the world, by which we must overcome 
princes and magistrates, through the grace of the 
Lord. 1 John 5:4. O my dear sister in the Lord, 
it- is true, we are here as sheep for the slaughter; 
but iii- all. these things we are more than conquerors 
through- 'him that loved us, as the apostle says; 
Who shall separate us from the love which is in 
Christ Jesus our Lord? Shall tribulation, or dis- 
tress, or persecution, or peril, or sword ? As is 
written. Rom. 8:35. 

O my dear lamb, he is such a faithful King whom 
we serve; he will not forsake us but assist us in water, 



sword and fire: for he says by the prophet Isaiah: 
Though a mother should forsake her own child, yet 
will I not forsake thee, but keep thee as the apple of 
mine eye. Is. 49 : 15; Zech. 2:8. O my dear sister, 
this is for us a glorious comfort in our present tribula- 
tion, and distress, which is temporal and light, says 
the apostle, and worketh for us a far more exceed- 
ing and eternal weight of glory, while we look not 
at the things which are temporal, but at the things 
which are eternal; for eye hath not seen, nor ear 
heard, neither hath it entered into the heart of man, 
the things that God hath prepared for them that 
love him. 2 Cor. 4:17, 18; 1 Cor. 2:9. O my dear 
sister in the Lord, let us choose much rather to suf- 
fer affliction with the children of God, than to enjoy 
the pleasures of sin for a season, and let us esteem 
the reproach of Christ great riches, and with the 
prophet David, much rather go into the holy sanc- 
tuary of the Lord, than in the path of the ungodly, 
for though he flourishes here, he must perish, for 
the wise man says that the hope of the ungodly is 
like dried thistle-down. Wis. 5:14. But we, dear 
sister in the Lord, have a sure hope; though here 
in the sight of the unwise we seem to die, we know 
that we shall live forever, for it is written: They 
that here sow in tears shall reap with everlasting 
joy and gladness, and bring their sheaves into God's 
garner. Wis. 3:2; Ps. 126:5, 6. O my dear sister 
in the Lord, when this mortal shall put on immor- 
tality, how gloriously we shall then be crowned with 
glorious joy, for then our joy shall not be taken 
from us. 1 Cor. 15:53; 2 Esd. 2:45. O my dear 
lamb and sister in the Lord, let us freely trust in 
our King, for his promises will not fail, for he will 
not put us off, as do these carnal lords, all of which 
passes away, but he will out of grace give us life 
eternal. 

O my sister in the Lord, my desire is, to go and 
rest under the altar, with all my dear brethren and 
sisters who freely delivered up their lives unto the 
death, and are resting under the altar; I hope that 
we shall soon come to them, for we are of good 
courage here, by the grace of the Lord, to take, 
with Caleb and Joshua, the promised land. Though 
our enemies are many, we hope to devour them 
like bread, for we have overcome nearly all our en- 
emies, but now we have before us the greatest or 
last enemy, which is death, but we have a strong 
comfort, which is the God of Jacob, who gives us 
strength when the need is greatest; though the bil- 
lows then come against us, we hope as David says, 
by our ' God to leap over a wall, and with Paul to 
say: I can do all things through Christ, which 
strength eneth me; and we hope thus to press 
through, even as Christ says: Strive to enter in at 
straight gate, for narrow is the way which leadeth 
unto eternal life. And Christ further says that the 
kingdom of heaven suffereth violence, and the vio_- 
lent take it by force. Num. 14:9; 1 Cor. 15:26; 
Ps. 18:29; Philip. 4: 13; Luke 13: 24; Matthew 7:14; 
11:12. 

O my dear sister in the Lord, when flesh and 
blood must remain on the posts and stakes, then is 
the time of the severest conflict, for Satan also well 
knew to say this, when he tempted godfearing Job. 



920 



MARTYRS MIRROR. 



Job 2:4, 5. When flesh and blood are touched, 
then the true faith is tried as gold in the furnace 
and then we must strive lawfully, to obtain through 
grace, the crown of eternal life, for it is written: 
Because thou hast kept the word of my patience, I 
also will keep thee from the hour of temptation. 
And I will not blot out his name out of the book of 
life. He that overcometh, the same shall be clothed 
in white raiment, and I will make him a pillar in the 
temple of my God, and I will lead him to the foun- 
tain of living water. 1 Pet. 1:7; 2 Tim. 2:5; 1 Cor. 
9:25; Rev. 3:10, 5, 12. O my dear sister in the 
Lord, what glorious promises are given us, if we 
only endure steadfast unto the end. To this end, 
may the Lord grant us and you his grace, that we 
may help sing the new song in Zion, with the hun- 
dred and forty-four thousand, which were not de- 
filed with women: for they are virgins, because they 
did not commit whoredom with the daughters of 
Babylon. Rev. 14:3,4. Herewith I will commend 
you, my dear sister, to the Lord and to the word of 
his grace, which is able to keep you and us unto 
eternal life. And I herewith take leave from you, 
and bid you adieu on this earth, till we meet where 
parting will be no more, where the streets are of 
pure gold, and the gates of pearls and precious 
stones. Rev. 21. Adieu, adieu, my dear sister in 
the Lord: Written by me, Sijntgen van Rousselare 
wife of Jeronymus, your weak sister in the Lord; 
take my simple letter in good part, since it has been 
written out of true love; for my gift is not very 
great. And greet with the peace of the Lord, in my 
name your people where you live and all dear 
friends, known and unknown, especially your 
brother and sister Passchier my familiar acquaint- 
ances. My fellow prisoners greet your love cordially 
with the peace of the Lord. Pray the Lord heart- 
ily for us; we will most gladly do the same for you 
according to our weak ability. And let us always 
persevere steadfastly, that no one may take our 
crown, but that we may with the wise virgins enter 
into joyful rest. Amen. 

Sijntgen van Rousselare. 



FRANCOYS VAN LEUVEN, HANSKEN VAN OUDEN- 

AERDEN AND GRIETGEN VAN SLUYS, IN THE 

YEAR 1573. 

In the vear 1573, there were put to death at 
Ghent in Flanders, for the genuine faith of the truth, 
and for following Christ, Francoys van Leuven (the 
son of Willem van Leuven. separately mentioned in 
this book), the uncle of Jan Doom; Hansken van 
Oudenaerden, born at Geertsberge; and Grietgen 
van Sluys, born at Tielt, in Guelderland. These 
were at said place, by the envious and blood-thirsty 
generation of Cain, and not of Judah, put to death 
most ignominiously, as not worthy to be tolerated 
upon the earth, not on account of any misdeed, but 
only because they, according to the command of 
the eternal God, had separated from this corrupt 
world, which lies in inhuman wickedness, and 
sought, according to their weak ability, to follow 



Christ in the regeneration; and as the light can 
have no fellowship with darkness, this tyranny was 
inflicted upon them by the rulers of darkness, be- 
cause they held the genuine faith of the truth, and 
thus they became partakers of the sufferings of 
Christ, wherefore they shall also with Christ, when 
his glory shall be revealed, receive great joy and 
gladness, and enjoy the same forever. 1 Pet. 4: 13. 



LIPPIJNTGEN STAYAERTS, SIJNTGEN BARNINGE, OR 
LAME SIJNTGEN, A. D. 1 573. 

In the same year there were imprisoned at Ghent, 
in Flanders, for the truth of the holy Gospel, Lip- 
pijntgen Stayaerts, a native of Ghent, and Sijntgen 
Barninge, called Lame Sijntgen, born at Kortrijck 
in Flanders. As these had also betaken themselves 
into the way of righteousness, under the banner of 
their only and eternal Shepherd Christ Jesus, the 
ministers of antichrist inflicted upon them the same 
treatment which their Captain himself had met with, 
and which he had also foretold and promised his 
followers: not to be loved and highly esteemed by 
the world but the very opposite, namely, hatred, 
tribulation, crosses, persecution and death. Thus 
it happened, after manifold trials and temptations 
which they suffered for Christ's sake, that they were 
sentenced to death by the rulers of darkness, and 
beheaded with the sword in the count's castle. And 
as Sijntgen was lame, she was carried upon the scaf- 
fold in a chair, and as she held up her folded hands 
rather high, a brother (named Natanael de Tolle- 
naer, a brother of Joost deTollenaer) cried: "Lamb, 
look out for your hands;" and so they also cut off 
her two thumbs. Thus they did not love their lives 
unto death, but willingly delivered up their earthly 
house for the heavenly; hence there is prepared for 
them a building of God, a house which, in unspeak- 
able glory, shall endure forever in heaven. 2 Corin- 
thians 5:1. 



JACOB VAN DEN WEGE, A. D. 1573. 

This Jacob van den Wege, born at Ronse, in 
Flanders, was a nephew of Mr. Claes, who was a 
colleague of the Dean of Ronse. in his time, prob- 
ably, the most prominent and zealous inquisitor and 
persecutor of the Christians in that country. As 
Jacob had come to the knowledge of the truth, 
and followed it with ardent love, he was on this 
account banished from all the dominions of the 
king of Spain, and had thus, as a fugitive, for more 
than seven years to subsist very meagerly, gaining 
a livelihood, and providing bread for his wife and 
children, by making chests or trunks. Much of the 
time he abode secretly with good friends, here and 
there in Flanders, as at Meenen, Halewijn and Wer- 
vick, whence, on account of the severe persecution 
under the Duke of Alva, and because he was also 
an exile, he went to work in a shop at Rijssel, which 
was three leagues from the former place. 

Having afterwards secretly taken up his residence, 
with wife and children, at Ghent, it happened at a 



MARTYRS MIRROR. 



921 



certain time, that he went to the house of one Chris- 
toffel van Leuven, a minister of the word of God, 
at the very time that the authorities of Ghent had 
sent to apprehend this Christoffel, and not finding 
him, they laid hands upon Jacob, taking him along 
and putting him into severe confinement, in a tower, 
guarded, and secured with seven doors. There, 
lying in great fear and distress, he earnestly called 
upon the Lord his God, in prayer, in spirit and in 
truth, that he would strengthen him therein, and 
graciously grant him help, of which he was then 
in great need, seeing many strong enemies assailed 
him; for Satan, the envier of all that is good, ex- 
erted great power to make him apostatize from the 
Lord his God, not resting day or night, but very 
subtly going about him to lead his soul astray. 
The emissaries of Satan also approached him very 
craftily, with plausable speeches, as though they 
sought to comfort and enlighten him; but if he had 
listened to them, they would have murdered his 
soul, from which God preserved him. His wife and 
children also were to him a source of great temp- 
tation, for it was very hard for him to leave them, 
but for the Lord's sake it had to be done. 

After he had been imprisoned for a time and val- 
iantly withstood many entreaties and torments, he 
was finally publicly burned, at Ghent, for living in 
accordance with the genuine truth, about three years 
after his brother Hans had been burned there for 
following Christ, as related before. 

We have added here the letters of this Jacob van 
den Wege, which have come into our hands, that 
the reader from them may see in what faith he stood 
and died. 



A LETTER FROM JACOB VAN DEN WEGE, WRITTEN 
TO HIS WIFE, IN THE BEGINNING OF HIS IM- 
PRISONMENT, AT GHENT, IN THE HUYS 
TER LUCHT, AT THE END OF THE 
MEULENAERS STREET. 

O my most beloved under the sun, and my three 
children, who make my heart so faint that I scarcely 
know what I have in myself, for when I think of 
you, I am so sorely crushed with anguish in the 
press of affliction, that my eyes run over with tears, 
so that I only with difficulty can quiet myself. 

O my dear wife, and my three lambs, whom I 
love, how strong is love? how shall I be able to 
write you a parting letter? for the waters of affliction 
fill my eyes, and this through my infirmity, misery 
and great weakness. 

O my wife, I confess here before you and before 
all that read this, that I have written you here, far 
too feebly and miserably; nevertheless, the great 
anxiety and deep affliction, which rises from my 
strong love for you four, impelled me to it. But 
I hope that you will accept it from me for the sake 
of the truth; and, my dear wife, please hear my 
answer in regard to what you had asked me, as to 
what advice I would give you concerning the travel- 
ing. I say, I give you no advice with regard to it, 
since I do not know an opportunity at present; but 



I would most urgently entreat you, that, if it be 
possible for you to gain some sort of a livelihood 
here, that you remain until the matter is decided 
with me one way or the other, and this for no other 
reason, but that I might still hear from you now 
and then, for a greeting from you is more precious 
to me than much silver or gold. And, my wife, 
please know, that Kalleken Meere, who is impris- 
oned with me, has made you a bequest, namely, 
a shift, a necklace, a night neckerchief, and a hair- 
-lace; and Mijntgen also gives you a night necker- 
chief, a neck-cloth, and her best apron. This they 
give to you for their remembrance and testament; 
after their death it is yours, and they cordially greet 
you with the peace of the Lord. Amen. 

Written in my bonds, by me, your dear husband 
and brother in the Lord. 

Jacob van den Wege. 



ANOTHER LETTER FROM JACOB VAN DEN WEGE, 
TO HIS WIFE, AND HIS BRETHREN AND SISTERS. 

Glory to God in the highest, and on earth peace, 
good will toward men. Luke 2 .-14. 

I, Jacob van den Wege, imprisoned for the in- 
vincible truth, wish my dear in God beloved wife 
and sister in the Lord, and my three innocent little 
children; and further all brethren and sisters, and 
all my dear friends in the Lord, grace, peace, mercy, 
much true Christian wisdom and prudence, an un- 
derstanding heart, a steadfast mind in the truth, 
a strong faith, a living hope, a good, peaceful con- 
science toward God and man, and an unblamable, 
holy conversation in all humility, meekness, kind- 
ness and unity, and all this in the true fear of God 
bound with the bond of love. This I wish you all 
from God the heavenly Father, through Jesus Christ 
his eternal, only, true Son, our Lord, together with 
the mighty power of the Holy Ghost, as a cordial 
and affectionate greeting. Amen. 

After my simple, cordial salutation, my beloved 
wife, and all brethren and sisters, and further all my 
friends in the Lord, let me please inform you, that 
it is still well with me, and I am unchanged in the 
faith and knowledge of God, even as I was when 
I bowed my knees before the Most High, so I am 
minded; and still stand through the grace of God, 
and the power of Christ, which strengthens me, to 
live or die with Christ in this same faith and truth. 
The almighty Lord, who is able so to strengthen 
and confirm him that is miserable, weak, and with- 
out strength here in this conflict, to him be praise, 
thanks, glory, and honor forever and ever, and this 
for all his great benefits which he has so abundantly 
shown me. So I trust that it is also very well with 
you, on which account I rejoiced, and thank God 
the Most High, for all his great goodness that he 
has shown you, and all this through his great mercy 
and love; and I pray the same almighty Lord and 
God of grace, to bless you all, and to fill you with 
all knowledge and spiritual wisdom and understand- 
ing, that you may walk worthily and fruitfully all 
the days of your life in holiness and righteousness, 



922 



MARTYRS MIRROR. 



and receive the end of your faith, even the salvation 
of your souls. 

Let me further, please, tell my dear friends the 
reason why I have been so backward in writing, 
when you have so many times requested of me, 
that I should write to you. Hence I tell you, that 
I hardly dare write anything, and this because 
it is such a perilous time, so that people sometimes 
understand and construe a letter as they will, and 
not as the writer has meant it. Even as I have only 
too much known this to be the case, and it has even 
happened to me, in my simple writing. Not that 
I mean that I am above criticism; God forbid! but 
I say that some people find fault not only with the 
letters of simple prisoners, but sometimes also with 
the holy Scriptures; and since I also know myself 
far too simple and ignorant, to write anything profit- 
able for your exhortation, therefore I have always 
refused them that requested it of me, and have thus 
far put it off. And were it not for my innocent little 
children, who to-day understand neither good nor 
evil, I should not have written much yet; but they 
constrain me to write now, in order that when they 
come to the years of understanding through the 
grace of God, and I shall then have been taken from 
them, the same might then teach them of my faith, 
and instruct them in righteousness and the knowl- 
edge of God, in the fear of the Lord, and in all 
obedience. And since I must walk the way, and 
obey the vocation in which I am called, and I can 
then not admonish them with my lips, I write and 
leave them this much for a treasure and testament; 
for gold or silver I cannot give them, but such as 
God has given me, which is little, but yet more than 
I am worthy of; this I leave them for an exhorta- 
tion, that they may also know most assuredly and 
certainly by my own writing, in what doctrine and 
faith I died, and that I did not suffer for any mis- 
deed or wickedness, or heresy, as one that follows 
his own mind and purpose (though I am called a 
heretic by this evil generation, who imagine that 
they are pure, and are yet not washed from their 
filth; but their railing is no proof, and their calumny 
is untruth); for I well know and am sure that all 
who follow their own mind and purpose do not 
keep God's commandments ; for the Scriptures 
teach us, that we must be spiritually minded, as 
Jesus Christ was, that we must be obedient and 
deny ourselves, yea, utterly and completely re- 
nounce our own will, and bow ourselves under the 
word and the mighty hand of God, which word is 
like a fire, and like a hammer that breaketh the 
rock in pieces, yea, as a two-edged sword, which 
shall judge men in the last day. Rom. 8:6; Philip- 
pians 2:5; Matt. 16 : 24; 6 : 10; 1 Pet. 5 : 6; Jere- 
miah 23: 29; Rev. 1 : 16; John 12 : 48. Hence I say 
that I -have submitted myself, to obey the same -with 
all-" my'- power and ability, -to suffer myself- to be in- 
structed by it,- to believe what the Scriptures say; 
for I believe all that is written in the law and the 
prophets, both in the Old and the New Testaments; 
and have hope toward God, for which the prophets 
themselves waited, namely, that there shall be a 
resurrection of the dead, both of the just and un- 
just; and herein do I exercise myself, always to 



have a conscience void of offense toward God and 
toward men (Acts 24 : 14 — 16); thus my faith, which 
God has given me, is as the word of God, and like 
the Scriptures, as here briefly follows: 

In the first place, I believe and confess one only, 
eternal, almighty God the Father, of whom are all 
things. Him I confess to be a living God, who cre- 
ated and made heaven, earth, the sea, and all that 
in them is, even as both the Old and New Testa- 
ments highly extol and worship him in his worthi- 
ness: as an invisible and immortal God, a God of 
gods, a Lord above all lords, a great God, mighty 
and most terrible, who sits upon his throne, a Lord 
unto whom there is none like, for he is higher than 
the heavens, deeper than hell, longer than the earth, 
and wider than the sea, as he himself by the prophet 
says: "The heaven is my throne, and the earth is 
my footstool." Rightly has Jeremiah said : "Thou 
great and mighty God, the Lord of hosts, is thy 
name; great in counsel, and mighty in work. For 
behold, the heaven and heaven of heavens can not 
contain him." Hence I also say, that a creature 
can not comprehend the Creator, but I confess him 
to be a holy, true, gracious, merciful, but also a se- 
vere, righteous and just God, before whom alone 
we must tremble and fear, fall down and worship, 
and love and obey him; who shall render unto every 
one according to his works, whether they be good 
or bad, either salvation or damnation. Mark 12:29; 
Is. 40:28; Gen. 17:1; 1. Cor. 8:6; Gen. 1; John 
1:18; 1 Tim. 6:16; Deut. 10:17; Ps. 139:8. Is. 66:1; 
Jer. 32:19; 1 Kings8:27; Lev. 19:2; Ps. 7:11; 
Matt. 4:10; 2 Cor. 5:10. 

In the second place, I confess and believe in Jesus 
Christ, God's only, own, true Son, our Lord, who 
was with the Father from the beginning and from 
everlasting, whom the Father. has imbued with his 
real essence, and expressly set forth the same in 
him, as is everywhere fundamentally contained and 
declared in the Scriptures; .so that he is the image 
of the eternal light, the immaculate reflection of 
the divine glory, and the likeness or image of his 
being. So that when he was in the form of God, he 
was glorified as God, yea, the wisdom and word of 
God himself, in whom alone was life, the firstborn 
of every creature, invisible, impassable, and im- 
mortal, through whom all things were created and 
made; he is before all, and all is in him, so that he 
is Alpha and Omega, the beginning and the ending, 
the" first and the last, who is, and who was, and who 
is to come; even thus do I confess the Son of God 
in his divinity as the eternal true Son of God, true 
God with the Father, equal with him in glory, 
brightness, power, will, and providence. John 3: 16; 
Rom. 8:32; Mic. 5:2;. CoL 1:15; 2 Cor. 4:4; 
Philip. 2:6; John. -1:4; Col. 1:15;. Rev./ 1:8,17;. 
John i7:-2i. .'./.' ... - - - .' ':;.: -.;'::'. 

But.. when; the .marrAdam; :Hy transgressing: the; 
commandment;, had sinned', and through sin;- be- ■ 
cause of God's strict justice, was, with all his pos- ' 
terity, under the sentence of eternal death, God, 
kindled with compassion and fervent love, comforted 
the miserable, sorrowful Adam and promised to man 
his only Son, or eternal Word, by which all things 
were made, yea, Adam himself having first been ere- 



MARTYRS MIRROR. 



923 



ated after his own likeness; he promised him, that he 
should be redeemed and saved by that same Word. 
This promise God also made for consolation, to 
many ancient fathers, as patriarchs, prophets and 
servants of God, by beautiful figures and shadows, 
for a Redeemer and Savior of the world, especially 
of those that believe. When the time and all prom- 
ises were fulfilled, God sent his Son, born of a 
woman named Mary, who was espoused to a man 
named Joseph, of the house of David. This virgin 
conceived of the Holy Ghost, even as God had 
foreordained, and spoken by Isaiah saying: "Be- 
hold, a virgin shall conceive, and bare a son." 
Yes, she conceived of the Holy Ghost, and through 
the power of the Most High it became flesh in her, 
that is man, like unto us in all things, sin excepted. 
Namely, he that was previously invisible, became 
visible; he that was immortal, became mortal; and 
he that enjoyed great riches of glory, was glorified 
as God, yea, was himself true God, the same for- 
sook his riches, glory and brightness for a little 
while, and became like unto other men, and was 
found in fashion as a man: so that he was both true 
God and man, and was put under the law to re- 
deem them that were under the law. Gen. 3; Ro- 
mans 5' 18; Jer. 33:14: Deut. 18:15; 1 Tim. 4:10; 
Gal. 4:4; Matt. 1:25,20; Is. 7 : 14; John 1:14; 
Heb. 2:17; 5:2; John 17:5; Philip. 2:7, 8; Gal. 4:5. 

Thus I confess with the apostle, that the eternal 
Word of the Father, in whom alone was the light 
and the life of men, became flesh, and dwelt upon 
the earth, and they beheld his glory, the glory as 
of the only begotten Son of the Father, full of grace 
and truth. Even as John testifies and says: That 
which was from the beginning, which we have heard, 
which we have seen with our eyes, which we have 
looked upon, and our hands have handled, of the 
Word of life; (for the life was manifested, and we 
have seen it, and bear witness, and shew unto you 
that eternal life, which was with the Father, and 
was manifested unto us;) that which we have seen 
and heard declare we unto you. And their testi- 
mony is true. Hence I confess from these words, 
and other Scriptures, that Jesus Christ is come in 
the flesh, who is over all, God blessed forever. 
Yea, God was manifest in the flesh, justified in the 
Spirit, seen of angels, preached unto the Gentiles, 
believed on in the world, received up into glory. 
John 1:4, 14; 1 John 1: 1 — 3; John 17:3; 1 John4:2; 
Rom. 9:5; 1 Tim. 3:16. 

Thus I believe that the true Messias did come, 
whom God had promised to the believing fathers; 
for Abraham received the true promised seed of 
Christ, in whom he and all the nations upon earth 
are blessed. And this beautiful Morning Star rose 
out of Jacob, and hath shined in our hearts, to give 
the light of the knowledge of the glory of God in 
the face of Jesus Ghfist. Judah" received his Shiloh 
or Deliverer, arid Moses his Prophet. He was born' 
in the city and of the lineage of David, and called 
the Son of the Highest, yea, Israel and Judah be- 
held themselves their Lord, King, Savior, and God, 
and the arm of the Lord reigned with power and he 
taught men, not only as a true messenger, but also 
as a lover of life, and a faithful steward, the word 



of his Father, which he himself had first heard and 
seen from his Father, and which he proved and con- 
firmed with very many mighty signs, and ultimately 
sealed with his precious blood, when he took upon 
him our sin and transgression, and had to restore 
that which he had not taken away; who did no sin, 
neither was guile found in his mouth. Of him Isaiah 
says: "He hath borne our griefs, and carried our 
sorrows, and he was wounded for our transgres- 
sions, he was bruised for our iniquities: the chas- 
tisement of our peace was upon him; and with his 
stripes we are healed." And he died for us an igno- 
minious death on the tree of the cross, when we 
were yet enemies. He was buried, and raised again 
the third day according to the Scriptures, for our 
justification, and after his resurrection, as an al- 
mighty, victorious prince and potentate in heaven 
and earth, he again taught his apostles, to observe 
all things whatsoever he had commanded them. 
He then ascended up on high, and sat down at the 
right hand of his Father in heaven, far above all 
principality, and power, and might, and dominion, 
and every name that is named, not only in this 
world, but also in that which is to come. And he is 
our Mediator, Intercessor, Advocate, Mercy-seat, 
Reconciler and High Priest, to make reconciliation 
for the sins of the people; for in that he himself 
hath suffered being tempted, he is able to succor 
them that are tempted, and can have compassion 
on our weakness, wherefore he is able also to save 
them evermore that come unto God by him. John 
4:25; Gen. 22; 18; Gal. 3:16; Num. 24:17; 2 Co- 
rinthians 4:6; Gen. 49:10; Deut. 18:15; Luke 2:4; 
John 12:49; Heb. 9; 1 Pet. 2:24; Ps. 69:4: 1 Peter 
2:22; Is. 53:4,5: Rom. 5:10; 1 Cor. 15:4; Ro- 
mans 4:25; Matt. 28:18, 20; Eph. 1:20,21; Ro- 
mans 8:34; Heb. 2:17,18; 5:2; 7:25. 

In short, I believe and confess that Jesus Christ 
was sent by God, and that God testified of him, 
that he is his Son. Now, he that believeth on the 
Son of God hath the witness in himself: he that be- 
lieveth not God hath made him a liar; because he 
believeth not the record that God gave of his Son. 
And this is the record, that God hath given to us 
eternal life, and this life is in his Son. He that hath 
the Son hath life; and he that hath not the Son of 
God hath not the life, but the wrath of God abideth 
on him. But I confess with John, that the Son of 
God is come, and hath given us an understanding, 
that we may know him that is true, and we are in 
him that is true, even in his Son Jesus Christ. This 
is the true God, and eternal life. This is the first and 
the last, which was dead, and is alive, and liveth 
now for evermore. Little children, keep yourselves 
from idols, especially Adamitic creatures that are 
highly esteemed by the world. Amen. Matt. 3: 17; 
1 John 5 : 10—12.; John 3:36; 1 John 5:20; Reve-- 
ir 11; 18-; 1 John 5T2i: 

In the third place, I believe in the Holy Ghost, 
who is an eternal Holy Spirit, the Spirit of truth, 
which Spirit I confess to belong to both the Father 
and the Son, proceeding from the Father through 
the Son. This Spirit God by the prophets promised 
to pour out upon all flesh, which promise he effect- 
ually fulfilled in the apostles, and in their time, and 



924 



MARTYRS MIRROR, 



the same is still poured out, and will be poured out, 
upon all believing, regenerate children of God, for 
the consolation of their consciences sorrowing after 
a godly manner and to seal them unto the day of 
reconciliation, to distribute unto every one spiritual 
gifts, according to his good pleasure. By the same 
we cry, Abba Father; for the same Spirit beareth 
witness with our spirit that we are the children of 
God, even as Paul says, which is the earnest of our 
inheritance, until the redemption of the purchased 
possession, unto the praise of his glory; by which 
Spirit also the prophets spake from the beginning of 
the world, and prophesied in a mystery the treas- 
ures of wisdom and the knowledge of God, but now 
made manifest by the appearing of our Savior, Je- 
sus Christ, who hath abolished death, and hath 
brought life and immortality to light through the 
Gospel, whereunto Paul was appointed a preacher, 
and apostle, and teacher of the Gentiles, and all this 
according to the commandment of the everlasting 
God, made known to all nations for the obedience 
of faith. All these things Paul and all holy men did 
and spake as they were moved by the Holy Ghost. 

1 therefore believe and confess the Father as the 
Creator of all things, through his Son or Word; 
and Jesus Christ as the Son of God, who redeemed 
us, and bought us with his precious blood; and the 
Holy Ghost as a mighty operation of the Most 
High, in all truly regenerated and believing chil- 
dren of God. These three I confess to be one only, 
eternal, almighty, living God, who have one pur- 
pose, one counsel, one will, one work together in 
all eternity. As John writes, that there are three 
that bear record in heaven, the Father, the Word, 
and the Holy Ghost: and these three are one. To 
this only, eternal, almighty, living God, who is in- 
comprehensible, unsearchable, and indescribable, 
alone be praise, honor, wisdom, thanks, glory, 
power, and strength, forever and ever. Amen. 
John 14:17; Is. 44:3; Joel 2:28; Acts 2:3; Ephe- 
sians 1:13: Tit. 3:5; Gal. 3:26; 2 Cor. 7:9; Ephe- 
sians4:3o; Rom. 8: 15, 16; 2 Cor. 1:22; Eph. 1:14: 

2 Pet. 1:21; 2 Tim. 1:10,11; 1 Tim. 2:7; Romans 
16:25; Gen. 1: 1; John 1:3, 12; Mark 12:29; 1 John 
5:7; Rom. 11:33. 

In the fourth place, I also believe all that this 
only God spake by his holy prophets and apostles, 
and he himself declared and taught with his own 
mouth; and confess from this same teaching of the 
Gospel, a holy Christian church, which is the com- 
munion of the saints, and congregation of the be- 
lievers, new creatures, and children of God, which 
children are bound together in unity and peace with 
the bond of love, and baptized into one Spirit and 
body, as Paul says; for they confess one Lord, one 
faith, one baptism, one God and Father of all, who 
is above all, and through all, and in us all. They 
have the mind which wa§ in Jesus Christ, and look 
not at the things which are seen, but at the things 
which are not seen, for their conversation is in 
heaven; hence they are also the temple of the living 
God, in which God dwells with his Holy Spirit, 
which Spirit assures them; that they are the chil- 
dren of God, and are justified by faith, and wait for 
all the promises of God. These have the forgive- 



ness of sins, and redemption through Jesus Christ 
our Lord. Amen. Acts 24:14; 1 Cor. 12:13; 
2 Cor. 5:17; Eph. 4:5,6; Phil. 2:5; 2 Cor. 4:18; 
Phil. 3:20; 2 Cor. 6; 16; Rom. 8:16; Eph. 1:7. 

In the fifth place, I further confess from the holy 
Scriptures, or word of God, a baptism, both inward 
and outward. Inwardly, as Christ says, with the 
Holy Ghost and with fire; and outwardly, with wa- 
ter, in the name of the Father, and of the Son, and 
of the Holy Ghost, in token of all that has taken 
place within, as Paul says, that it is a burial of sin, 
and also a washing of regeneration. If it then be a 
burial of sin, and a washing of regeneration, as it 
also is, it is a vain baptism which is used on infants, 
for infants, though they are born of sinful seed, have 
never practiced sin, and do not know it, since they 
understand neither good nor evil; and if they have 
never committed nor known sin, baptism, which is 
a burial of sin, can not rightly be used on them. 
And so they can also not be regenerated, since they 
are pure through Christ and still in their first birth; 
hence, too, baptism does not belong to them, since 
it is a washing of regeneration: but I say that they 
are cleansed and redeemed through Christ, as Christ 
himself says: "Suffer little children, and forbid them 
not, to come unto me; for of such is the kingdom 
of heaven." Acts 1:5; Matt. 3:11; 28:19; Romans 
6:4; Ps. 51:5; Deut. 1:39; Rev. 1:5; 1 John 1:7; 
Col. 1:14; Matt. 19:14. 

But when men grow up, and have attained their 
years, the heart, as Jeremiah says, is deceitful above 
all things, and desperately wicked. Hence there 
dwells no good thing in the flesh, but it departs 
from the Lord in every respect, since through evil 
lusts and desires the flesh is impelled to all wicked- 
ness and sin, whereby they often go astray and sin, 
because they have little or no right instruction; 
hence they lose Christ's death and merits, under 
which grace they were when they were first born. 
Men must therefore, according to the Scriptures, 
through the power of the divine word, be taught to 
know sin; that sin and all unrighteousness are sin; 
and they must be exhorted to repentance and 
amendment, that denying ungodliness and worldly 
lusts, they should live soberly, righteously, and 
godly, in this present world; and to become new 
creatures, and regenerated children of God by faith, 
for we cannot see, nor enter into, the kingdom of 
God, except we be renewed and born again of water 
and of the Spirit. Which Spirit in the Scriptures is 
called water as well as Spirit, even as God spake by 
the prophet Joel, saying: " I will pour out my Spirit 
upon all flesh, that is, upon all generations or na- 
tions, namely that have become lowly in spirit and 
contrite in heart, and believe in God. Which faith, 
as Paul says, cometh by hearing the. word of God. 
Hence I confess, that men must first be taught, that 
they bring forth genuine fruits of repentance, believe 
in Christ, and then be baptized upon their faith, as 
Christ himself ordained this, and commanded his 
apostles, saying: "Go ye therefore, and teach all 
nations, baptizing them in the name of the Father, 
and of the Son, and of the Holy Ghost: teaching 
them to observe all things whatsoever I have com- 
manded you." And in the sixteenth chapter of 



MARTYRS MIRROR. 



925 



Mark, he says: Go and preach the Gospel to every 
creature. He that believeth and is baptized shall be 
saved; but he that believeth not shall be damned. 
And the apostles did as they were commanded, as 
we may read in the Acts of the Apostles, and in 
their epistles: they first taught, and then baptized 
all the god-fearing with water, in the name of the 
Lord, they that hearkened to their words and be- 
lieved in the Son of God received baptism, and this 
for a burial of sin and washing of regeneration, for 
a fulfillment of all righteousness and the answer of a 
good conscience toward God, for a covenant to live 
in holiness and righteousness, and for an entrance 
into and uniting with the body of Christ, which is 
the church of God; for by one Spirit we are all bap- 
tized into one body, as Paul says: "Ye are all the 
children of God by faith in Christ Jesus. For as 
many of you as have been baptized into Christ have 
put on Christ. There is neither Jew nor Greek, 
there is neither bond nor free, there is neither male 
nor female: for ye are all one in Christ Jesus." 
Jer. 17:9; Rom. 7:18; Gal. 5:17; 2 Tim. 3:16; 
1 John 3:4; Tit. 2:12; 2 Cor. 5:17; 1 Pet. 1:23; 
Gal. 3:26; John 3:3,5; 13.44:3; Joel 2:28; Isaiah 
57:15; Acts 16:34; Rom. 10:17; Acts 2:38; 16:31; 
Matt. 28:19,20; Mark 16:15,16; Acts 2; 16:14; 
2:41; 8:12; Matt. 3:15; 1 Peter 3:21; Luke 1:75; 
1 Cor. 12:13; Gal. 3:26 — 28. 

In the sixth place, I further confess from the word 
of God, a true Supper, with bread and wine, by 
which we are to shew Christ's sufferings, and his 
death, and also to remember the new covenant, or 
testament, which he made with his people, and 
sealed and confirmed with his blood. Even as 
Christ himself instituted the same, and observed it 
with his apostles, as is written: "That Christ the 
same night in which he was betrayed, took bread: 
and when he had given thanks, he brake it, and 
said, Take, eat; this is my body, which is broken 
for you: this do in remembrance of me. After the 
same manner also he took the cup, when he had 
supped, saying, This cup is the new testament in 
my blood, which is shed for many: this do in re- 
membrance of me." But all that are to eat this ex- 
ternal bread, and to drink the wine, truly in remem- 
brance of him, must first be renewed and changed 
by the word of God, so that they must be lowly of 
spirit and contrite in heart, and truly confess Christ 
Jesus by faith, that he alone is their Redeemer and 
Savior; and they must have love, unity and peace 
with one another, and must be sanctified through 
the Holy Spirit, and assured in their conscience by 
faith, that they are the children of God, and heirs, 
who through grace shall be partakers of Christ's 
great benefits, as, his merits, death and blood, for 
his suffering is our rejoicing, and his death is our 
life, as Paul says: "That he has reconciled us in the 
body of his flesh through death, to present us holy 
and unblamable and unreprovable; and made peace 
through the blood of his cross, by himself." And 
hence they are to examine themselves, as Paul says, 
and so eat of the bread, and drink of the cup; for 
he that eateth and drinketh unworthily, eateth and 
drinketh judgment to himself, not discerning the 
Lord's body. Hence Paul says: The cup of bless- 



ing which we bless, is it not the communion of the 
blood of Christ? The bread which we break, is it 
not the communion of the body of Christ ? For we 
being many are one bread, and one body: for we 
are all partakers of that one bread. Behold Israel 
after the flesh : are not they which eat of the sacri- 
fices partakers of the altar? Thus the communion 
of the body and the blood of Christ must be in us, 
and he that so examines himself, and through the 
Holy Spirit finds in his conscience, that he is an 
heir of the great benefits of Christ, and a member 
of his body, he may indeed use the memorials of 
bread and wine with regard to it, as Christ says: 
"This do in remembrance of me," and Paul says: 
"As often as ye eat this bread, and drink this cup, 
ye do shew the Lord's death till he come. Matthew 
26:26; 1 Cor. 11:23; Heb. 9:12; Luke 22:19; 
Matt. 11.29; Col. 1:14; Matt. 1:21; Rom. 8:16, 17; 
Col. 1:20 — 22: Eph. 2:13; 1 Cor. 11:28,29; IO - 
16 — 18; Rom. 12:5; 1 Cor. 11:26. 

In the seventh place, I further confess a true 
Christian excommunication, which is an excluding 
or binding of the disobedient sinner, and a releasing 
or loosing of the obedient penitent, even as Christ 
wisely instituted and effectually taught the same, 
and his apostles thoroughly expounded, used and 
also taught it, as Christ spake to the apostle, saying: 
"I will give unto thee the keys of the kingdom 
of heaven : and whatsoever thou shalt bind on earth 
shall be bound in heaven ; and whatsoever thou 
shalt loose on earth shall be loosed in heaven." 
And he also says : "If thy hand offend thee, cut it 
off, and cast it from thee : it is better to have only 
one hand, and enter into life eternal, than having 
two hands to be cast into everlasting fire. And the 
same he also says in regard to the foot and the eye. 
Matt. 18:18; 16:19; 5:30.' l8 :8. 

But though Christ taught his apostles all this, we 
do not find it written, that the ordinance was used in 
Christ's time by any disciple, with regard to those 
who having transgressed or apostatized, caused 
offenses ; and this because of the law, which came 
to an end in the death of Christ, and because the 
body was not yet perfect, and the temple of the 
Lord not yet complete, since they were yet very ig- 
norant, and in many matters not fully instructed, as 
Christ says to them : I have yet many things to say 
unto you, but you cannot bear them now. Howbeit 
when he, the Spirit of truth is come he will guide you 
into all truth. Which spirit they must receive, be- 
fore they could bind or release any one with the 
key (which is the word and Spirit of God), as Christ 
also indicates with these words, when he breathed 
on them, and said : ' ' Receive ye the Holy Ghost : 
whosesoever sins ye remit, they are remitted unto 
them ; and whosesoever sins ye retain, they are 
retained." Not that Christ gave the apostles au- 
thority, to forgive or to retain any one's sins con- 
trary to his word, and thus to govern the church 
according to their will : No; God forbid ! They had 
to act without respect to persons, even though it 
had been their right hand — retain the sins of those 
who according to the word of God were under the 
wrath of God, and proclaim grace and peace to the 
penitent, who according to the same word were un- 



920 



MARTYRS MIRROR. 



der the grace of God ; and thus Christ appointed 
unto them the kingdom as his Father had ap- 
pointed it unto him. Rom. 10:4; John 16:12, 13; 
20:22, 23; Luke 22: 29. 

But I repeat it, though Christ had so appointed 
and taught it to them, yet, according to my view, 
they had then neither a command nor authority to 
use the same, as already said, before Christ had 
ascended up to heaven, having sent them forth, to 
preach the Gospel in all the world, to every creat- 
ure, teaching to observe whatsoever he had com- 
manded them. They also had to tarry in Jeru- 
salem, until they were endued with power from on 
high, and had received the promise of the Father, 
which was the Holy Ghost, who was their teacher 
and power, whereby they proceeded in this practice. 
And when the body was perfect, and the temple 
of the living God complete, in which God dwelt 
with his Spirit, the apostle effectually taught Christ's 
institution and ordinance of excommunication, and 
also used it, as we may read, how the apostle de- 
livered Hymeneus and Alexander unto Satan, that 
they might learn not to blaspheme. And so he 
also punished the Corinthian fornicator, concerning 
whom he had determined, when they were gathered 
together, and his spirit, with the power of Christ, to 
deliver him unto Satan, for the destruction of the 
flesh, that the spirit might be saved. Since the 
Corinthian church was very slack in regard to using 
this excommunication in the case of him that had 
done that deed, therefore he reproved them with 
severe words, as we may read in the second epistle 
to the Corinthians, chapters 12 and 13. As he also 
wrote to them, that a little leaven leaveneth the 
whole lump, therefore he says: "Purge out the 
old leaven, that ye may be a new lump." And thus 
Paul used excommunication, and also would have it 
used, even as he writes to the Thessalonians, saying: 
We command you, brethren, in the name of our 
Lord Jesus Christ, that ye withdraw yourselves from 
every brother that walketh disorderly, and not after 
the tradition which he received of us. For in this 
epistle he had written to the Corinthians, not to 
company with fornicators, and since they did not 
observe it, or perhaps riot well understand it, he 
explained it to them more fully, and said: "Yet 
not altogether with the fornicators of this world, 
or with^the covetous, or extortioners, or with idola- 
ters ; for then must we needs go out of the world. 
But now I have written unto you not to keep com- 
pany, if any man that is called a brother be a forni- 
cator, or covetous, or an idolater, or a railer, or a 
drunkard, or an extortioner ; with such a one no not 
to eat." And thus I confess that such carnal men, 
who thus sin against God, are, according to the ordi- 
nance of Christ, with the word of God, as. Paul has 
explained this thus, to be excommunicated and ex- 
cluded from the church, and that we are also not to 
company with them, as the apostle says: "If any 
man obey not our word, signify that man by an 
epistle, and have no company with him, that he 
may be ashamed" or think with himself, that for 
his presumptuousness and transgression he is de- 
livered unto Satan (whom he obediently served ac- 
cording to his will, and also hearkened to for the 



sake of sin,) for the destruction of the flesh, which 
before the fall lived and desired to live in sin ; that 
he may be ashamed, may humble himself, repent 
truly, and thus die unto sin, and the spirit be saved 
in the day of our Lord. For as the word of God 
has power to excommunicate the presumptuous 
transgressor, so it has also power to teach and to 
avoid the excommunicated person, since excommu- 
nication is ineffectual without avoidance. And as 
excommunication and avoidance are thoroughly 
taught in the Scriptures, I confess both, since also 
Paul excommunicated, and also taught, to put away 
him that doeth evil, and says: "Keep not com- 
pany with them ; with such (as he there specifies) 
ye shall not eat. Even as he also says concerning 
a man that is a heretic : When ye have once or 
twice admonished him, reject him, knowing that he 
that is such, is subverted, and sinneth, being con- 
demned of himself. For such cause contention and 
offenses, and their words eat as doth a canker ; 
hence the church is to avoid them, lest she be leav- 
ened or corrupted by them. Matt. 28 : 20; Luke 
24 : 49; Acts 1 : 8; 1 Tim. 1 : 20; 1 Cor. 5; Gal. 5 : 9; 
2Thess. 3 :6, 14; Tit. 3 : 10, 11; Rom. 16 : 17; 1 Tim- 
othy 2:17. 

Let the reader be informed that Jacob van den 
Wege, the writer of the preceding letter, owing to 
want of opportunity did not further carry out or 
write down the articles of faith, though he was suf- 
ficiently informed in all, and continued therein 
steadfastly unto death. 



ANOTHER LETTER FROM JACOB VAN DEN WEGE, 
WRITTEN IN HIS BONDS, TO OTHER PRISONERS. 

The unfathomable abundant grace and mercy of 
God the heavenly Father, the peace; holiness and 
merits of our Lord Jesus Christ the Son of God, and 
the joy, comfort and power of the Holy Ghost. 
This only, eternal and almighty God, who alone is' 
holy and good, grant you, my dear and most affec- 
tionately beloved sisters in the Lord, who are now 
imprisoned for the testimony of our Lord Jesus 
Christ, this my salutation, yea, the Lord grant it to 
you through his great goodness and benevolence; 
this I wish you from the depth of my heart, as an 
affectionate and cordial greeting. Amen. 

Further, . after all unfeigned Christian salutation, 
let my dear sisters in the Lord, please, be informed, 
that we three prisoners, who now are also in bonds, 
in Ghent, in the count's castle, for the testimony 
and doctrine of our Savior Jesus Christ, are still of 
good cheer, and not changed in the least in our 
purpose to suffer with Christ, and to strive 
for the truth. And we are also ready not only 
to endure poverty, reproach, imprisonment, and 
bonds, but also to die for the name of the Lord, if it 
be his pleasure; and all this by his great and mighty 
power, with which he strengthens us through his 
great grace; to him be praise, thanks and glory for- 
ever. 

From your letter I also understood that it is still 
well with you four, on account of which I and my 
fellow prisoners were much rejoiced, and I pray God 



MARTYRS MIRROR. 



92*7 



the Father of our Lord Jesus Christ, who has cho- 
sen us hereunto from our birth, and through his 
great mercy and love has given us his- abundant 
grace, that he would keep and strengthen us unto 
the end with his Holy Spirit, that his name may be 
praised and honored forever through us all, for the 
edification of our neighbor, and the salvation of our 
souls. O my dearly beloved sisters in the Lord, let 
us continue steadfastly, and take good heed, that 
we do not neglect the grace of God which he has so 
faithfully shown us, but well improve it, for through 
neglect one may soon lose that for which he has 
labored so long, and then it is sometimes very diffi- 
cult to find it again. Hence I say, let us take good 
.heed, and hold fast that which we have, that no 
one take our crown. For if we continue steadfast in 
that which we have, we shall without any doubt be 
saved through the grace of our Lord Jesus Christ. 
Heb. 12:15; Rev. 3:11; Matt. 10:22; Acts 15:11. 
And to this end (namely, to be saved) we have al- 
ready begun ; may God grant us strength, that we 
may be able to carry it out to his praise and to the 
salvation of our souls. For God knows, that on 
earth we seek no other riches or honor, than the 
honor of his name and the salvation of our souls, for 
which salvation we now with great patience endure 
here so much affliction amidst sorrowing and sigh- 
ing (all of which rises from reproach and imprison- 
ment), together with manifold conflicts and tempta- 
tions. 

But, my most beloved, let us not become des- 
pondent in tribulation and affliction, nor let us think 
it strange, as though some strange thing happened 
unto us, for from the beginning of the world the 
righteous had to suffer; but let us rejoice herein that 
we are partakers of Christ's sufferings, well know- 
ing that if we suffer with him, we shall also reign 
with him. 1 Pet. 4: 12, 13; 2 Tim. 2: 12. For Paul 
says, that it is given unto us, not only to believe on 
Christ, but also to suffer for his sake; for we must 
through much tribulation and affliction enter into 
the kingdom of heaven. Philip. 1:29; Acts 14:22, 
But the sufferings of this world are not worthy to be 
compared with the glory which shall be revealed in 
us, who look not at the things which are seen, but 
at the things which are not seen, for eye hath not 
seen, nor ear heard, neither have entered into the 
heart of man, the things which God hath prepared 
for them who love him and keep his command- 
ments; but he hath revealed them unto us by his 
Spirit. Rom. 8:18; 2 Cor. 4:18; 1 Cor. 2:9, 10. 
Hence, my dear sisters, we ought to be comforted 
by these promises, and work with a joyful heart in 
the vineyard of the Lord, patiently endure the heat 
of the sun, and not fear what man shall do unto us, 
for we know, and are sure through our faith, that if 
they kill our body, our Redeemer liveth, and that 
he shall hereafter raise us up from the earth, and 
then we shall in our flesh see God; our eyes shall 
behold him and not another. Job 19:25. And Paul 
says, that we look for the Savior, Jesus Christ, who 
shall change our vile body, that he may fashion it 
like unto his glorious body. Philip. 3:20, 21. Then 
shall we be caught up in the air to meet him, to in- 
herit eternal life, and then shall he fill our hearts 



with joy, and comfort us, and make us glad after 
our tribulation, shall wipe our tears from our eyes, 
and shall reward our labor, for sorrow and mourn- 
ing shall flee away from us, and everlasting joy shall 
be upon our heads. 1 Thess . 4 : 1 7 ; Rev. 7:17; Isaiah 
51:11. Yea, all this shall happen to us through his 
great grace and if we firmly persevere and take good 
heed, and abide steadfast unto the end in that which 
we have, we shall be saved. Herewith I will com- 
mend you to the Lord, that he will keep you my 
dear sisters in the Lord, with the strong power of 
his Holy Spirit. And take my brief unfeigned let- 
ter in good part, for I had almost not written you 
at all, because of my ignorance and simplicity; but 
through your request I dared not forbear. 

Written with my own hand, on the last^day of 
April. Farewell. Amen. My fellow prisoners also 
greet you most cordially with the peace of the Lord. 
By me, 

Jacob van den Wege. 



ANOTHER LETTER BY JACOB VAN DEN WEGE. 

I Jacob, imprisoned for the name of the Lord our 
God, grace, peace, mercy and love from God our 
heavenly Father, through Jesus Christ, his only Son 
our Lord, who delivered himself up for our sins, 
when we were yet enemies, that he might redeem us 
from this present evil world, and purify unto him- 
self a people zealous of all good works. Rom. 5: 10; 
Gal. 1:4; Tit. 2:14. This I wish my dear sister in 
the Lord as an affectionate greeting. Amen. 

After salutation, my dearly beloved sister in the 
Lord, even as we are both born of one mother ac- 
cording to the flesh, so I hope that according to the 
spirit we are also born of one God, for we confess, 
and believe in one eternal God, Creator of all things 
and by faith he has regenerated us with the word of 
truth, that we should be a kind of first fruits of his 
creatures, as the apostle says : ' ' Whosoever believ- 
eth that Jesus is the Christ is born of God: and ev- 
ery one that loveth him that begat, loveth also him 
that is begotten of him." Therefore, he that loveth 
God, and is begotten of him, must love the breth- 
ren, for he that loveth not his brother abideth in 
death, and whosoever hateth his brother is a mur- 
derer; and ye know that no murderer hath eternal 
life abiding in him. James 1 : 18; 1 John 5:1; 3: 14; 
15. Hence Peter says: "Purify your souls in obey- 
ing the truth through the Spirit unto unfeigned love 
of the brethren, being born again, not of corruptible 
seed, but of incorruptible, by the word of God, 
which liveth and abideth forever." 1 Peter 1:22, 23. 
As also Paul says: "Be ye therefore followers 
of God, as dear children; and walk in love as 
Christ also hath loved us, and hath given himself 
for us, an offering and a sacrifice to God, for a 
sweet smelling savor. Eph. 5:1, 2. My dear sister, 
put on therefore, as the elect of God, holy and be- 
loved, bowels of mercies, kindness, humbleness of 
mind, meekness, long-suffering; forbearing one an- 
other, and forgiving one another, if any man have a 
quarrel aainst any : even as Christ forgave you so also 
do ye. And above all these things put on charity, 



928 



MARTYRS MIRROR. 



which is the bond of perfectness. And let the peace of 
God rule in your hearts, to the which also ye are 
called in one body, and be ye thankfnl. Let the 
word of Christ dwell in you richly in all wisdom; 
teaching and admonishing one another in psalms 
and hymns and spiritual songs, singing with grace 
in your hearts to the Lord. And whatsoever ye do 
in word or deed, do all in the name of the Lord Je- 
sus, giving thanks to God and the Father by him . 
Col. 3:12 — 17. 

Hence, my dear sister, constantly walk devoutly 
in all things, and be faithful to him who hath called 
you out of darkness into his light, from lies into the 
truth, and from hatred into love; and therefore are 
you called, that you should walk in the light, in the 
truth, and in love; and by this, says Christ, shall all 
men know that ye are my disciples, if ye have love 
one to another. Yea, my dear sister, the end of the 
commandment is charity out of a pure heart, and of 
a good conscience, and of faith unfeigned. 1 Peter 
2:o;John 12:35; Eph. 5: 8; John 13:35; 1 Tim. 1:5. 

Herewith 1 commend you to the Lord, and to 
the comforting word of his grace. The God of 
peace, that brought again from the dead our Lord 
Jesus, that great Shepherd of the sheep, through 
the blood of the everlasting covenant, make you 
perfect in every good work to do his will, working 
in you that which is well pleasing in his sight, 
through Jesus Christ; to whom be glory forever 
and ever. Amen. Heb. 13:20,21. 

Written on the 4th of July, A. D. 1573. Keep 
this in remembrance of me your weak brother in 
the Lord, and do not forget me and my fellow pris- 
oners in your prayers ; we will do likewise according 
to our weak ability. 

Jacob van den Wege. 



THE LAST WORDS WRITTEN BY JACOB VAN DEN 

WEGE, AFTER HE HAD RECEIVED WORD 

THAT HE WAS TO DIE. 

I, a prisoner for the name of the Lord, wish all 
my dear brethren and sisters much spiritual wisdom 
and consolation through the Holy Ghost, especially 
to my dear wife and children, whom I greatly love; 
but the almighty Lord must be the nearest, as you 
are yourselves taught from the word of God. 
Hence, my dear wife, whom I love, I write you this 
little for a parting letter in this world. Adieu my love, 
the Lord lighten your tribulation; and my most be- 
loved sister in the Lord, namely, my mother: O 
mother, be of good cheer in the Lord; the God of 
all comfort deliver you from your tribulation. And 
Sijntgen, Grietgen, and Claerken, my dear sisters 
in the Lord, always be at peace with one another, 
and comfort one another in love. Adieu, all of you. 
I now go to deliver up my life for the name of the 
Lord. Written the day that I received word that 
I must die. Adieu Tanneken, my oldest daughter, 
and Grietgen (O that the Lord might take you), 
and Betgen my youngest daughter, adieu. 

Written in my bonds, by me, your dear husband 
and brother in the Lord. 

Jacob van den Wege. 



MAEYKEN VAN DEVENTER, PUT TO DEATH FOR 
THE TESTIMONY OF JESUS CHRIST, AT ROTTER- 
DAM IN HOLLAND, A. D. 1573. 

Not only those of the city of Ghent, in Flanders, 
of whom we have just spoken, but also those of 
Rotterdam, in Holland, again imbrued their hands 
at this time in the blood of the saints. This appeared 
in the case of a very pious and godfearing heroine 
of Jesus Christ, who, a native of Deventer accord- 
ing to the flesh, was nevertheless from the heavenly 
Jerusalem, born again of God ; whose name here 
upon earth was Maeyken van Deventer, while her 
inward and spiritual name was known only to God , 
and recorded in the secret book of God's perpetual 
remembrance. 

She was apprehended for her saving faith, in the 
city of Rotterdam, in Holland, without any fear 
from the neighboring cities, as the city of Dort- 
recht had already a year before, under the reign 
of the Prince of Orange, William I., capitulated, 
no longer to shed innocent blood on account of the 
faith; which had taken place in July, A. D. 1572, 
while this occurred about the middle of the year 

1573- 

They did not stop at imprisonment, but pro- 
ceeded further with her, so that when she could not 
be turned from her steadfast and true faith, sentence 
of death was speedily pronounced upon her, that 
she should be put to death, as an immovable and 
obstinate heretic. O God, how couldst thou toler- 
ate it ! 

This sentence was speedily executed on her by 
the executioner, so that, having commended her 
soul into the hands of God, she left her body upon 
earth as a prey. 

Observation concerning the death sentence of Maey- 
ken van Deventer. 

We have taken much trouble, to obtain, if possi- 
ble, the death sentence of this pious woman Maey- 
ken van Deventer, as well as of others of our dear 
fellow-believers that were put to death at Rotter- 
dam; but we have been informed by the secretary 
there, who searched for it, that in the year 1600, 
just fifty-nine years ago, there was a great fire in 
the city hall, whereby the examinations and death 
sentences of said martyrs were all burned, together 
with all that had been recorded with regard to this, 
previous to the year 1600, as we also, for the year 
1572, showed to have occurred at Breda; certainly 
a lamentable matter, which might cause to pass into 
oblivion that which we ought constantly to remem- 
ber, namely, the steadfast death of the saints. To 
prevent such oblivion, we have deemed it necessary 
to notice this matter more fully than has ever before 
been done. This by way of notice. 



A TESTAMENT MADE BY MAEYKEN VAN DEVENTER 
FOR HER CHILDREN. 

My children according to the flesh, but, aias ! 
not according to the spirit, here is a testament, 



MARTYRS MIRROR. 



929 



which I, your mother, leave you, namely, Albert, 
Johan, Egbert, Truyken, my dear children. The 
Lord bless you, as Isaac blessed his son Jacob, 
that he should be a ruler over his brethren. My 
children in the flesh, I must leave you young; 
may the Most High permit us to meet in the world 
to come, which shall Be done before long by the 
Father, who will paternally bless us with his most 
holy name. This I expect from day to day, that, 
when it pleases the Lord, I may offer up my life 
and body for his holy name's sake, and I trust that 
this will not be deferred, and that the good Lord 
will not forget me any longer. When you hear this, 
sorrow not, as the world does, which has no hope, 
or knows not where they shall be; but thank the 
Most High, that you had a mother who was found 
worthy to shed her blood for the name of the Lord, 
and who, through his great grace and mercy, may 
be counted as a witness or martyr. Hence, my chil- 
dren, respect this testament which I leave you. 

I cannot leave you gold or silver, nor can I give 
you treasures of this world, as the world gives to 
her children; for this I did not take with me, but 
left it to your carnal father; and this I also did not 
seek, but I sought the eternal riches, which are im- 
perishable. Do you also seek this way, and you 
shall live forever; and follow this testament and the 
instruction which I here write you. Even as Christ 
Jesus our forerunner left such to us for an everlast- 
ing testament, and sealed it with his blood; such 
a testament I also leave you, and will likewise seal 
the same with my blood, even as the blessed Jesus 
did. My children, do not set at naught or lightly 
esteem this; be not heedless: it is better than gold, 
for it will save your souls. If you do what I write 
you, you shall see me again in great glory, and you 
shall be as kings and queens; but you must keep 
yourselves from this corruptible world, for it shall 
pass away with all its lusts. 

Hear, my children, the instruction of your mother, 
and incline your hearts to understanding, and open 
your ears to hear the words of my mouth, for I seek 
the salvation of your souls; believe me, and no one 
else, that you may come to me and live forever. 
Behold, my children, I hold before you the way of 
my Bridegroom, and our forerunner, Christ Jesus, 
who went before me, which leads to the truth, as 
the Lord has commanded me; and behold, I take 
up my cross, and follow the Savior of the whole 
world. Do so too, my children; I shall go before 
you, without looking back, for this is the way of 
the prophets and martyrs, and behold, I shall now 
drink the cup which they drank. I now go the way 
which Christ Jesus, the Lord full of all grace and 
truth, who laid down his life for his sheep, went; 
this cup I must drink, as Christ says: I have a cup 
to drink of, and a baptism to be baptized with; and 
how am I straitened till it be accomplished! Mat- 
thew 20; 22; Luke 12:50. And having thus passed 
through, he calls his sheep, and his sheep hear his 
voice, and follow him whithersoever he goeth, for 
this is the way to the living fountain; this way went 
the priestly kings coming from the rising of the sun, 
as is written in Revelation (Rev. 16: 12), and en- 
tered into eternity. And behold, they had to drink 



of this cup, and to go this way, who are now under 
the altar, crying and saying: Lord almighty Father, 
how long dost thou not avenge our blood on them 
that dwell on the earth ? And white robes were given 
them, and it was answered unto them : Bear yet for 
a little season, till the number of your brethren that 
shall also be killed yet for the testimony of Jesus 
Christ be fulfilled. Rev. 6:9 — 11. These also drank 
of the cup, and ascended up to enjoy the eternal 
Sabbath of the Lord. And of this cup also those 
had to drink who are crowned, have palms in their 
hands, and are clothed in white. 2 Esd. 2:42. Yea, 
this is also the way trod by the four and twenty 
elders that stand before the throne of God, and cast 
their crowns from their heads, and their harps be- 
fore the throne of the Lamb, and falling down upon 
their faces, say: O God, to thee alone be praise, 
honor and glory, power and strength, forever and 
ever. Lord almighty God, who wilt speedily avenge 
the blood of thy servants and ministers, thine be 
the victory; magnified be thy name, which is, and 
which was, and which is to come. Rev. 4 : 10, 11. 
This way also walked the marked of the Lord, who 
had the mark in their foreheads, who were chosen 
out of all the kindreds of men, who were not defiled 
with women, but follow the Lamb whithersoever he 
goeth. 7:3; 14:3, 4. Behold, these had to drink 
the bitter cup, and also all those that are still lack- 
ing of the number and fulfillment of Zion, which 
is the bride of the Lamb, and the new Jerusalem, 
which shall descend out of heaven, in which city 
and throne the glory of the great King shall be 
revealed and seen, when the marriage feast shall 
be kept and celebrated in the day of the high and 
holy Sabaoth, the Lord their God, which is the 
day of their rest and joy, 6:11; 21 : 10. Behold, 
all these first suffered the judgment in their flesh, 
and had to bear the punishment of this world, for 
Jesus Christ was the first one, as is written : ' ' The 
Lamb slain from the foundation of the world;" and 
Paul says, that whom he did foreknow he also did 
predestinate to be conformed to the image of his 
Son. Rev. 13 : 8 ; Rom. 8 : 29. Christ our Savior 
also says, that the servant is not better than his lord, 
nor the disciple above his master; but it is enough 
for the disciple, that he be as his master Matthew 
10 : 24, 25. This also Peter declares to us, who says 
that the time is come that judgment must begin at 
the house of God; and if it first begin at God's elect, 
what shall the end be of them that have not believed 
the Gospel of God ? and if the righteous scarcely be 
saved, where shall the unrighteous appear? 1 Peter 
4:17, 18. 

Hence, my dear childnen, press through the strait 
gate, for strait and narrow is the way that leadeth 
unto life, and few there be that find it, and still less 
that walk it; but wide and broad is the way that 
leadeth to destruction, and many there be that walk 
therein. Matt. 7 : 13, 14. 

Therefore, my children, heed the chastening and 
instruction of the Lord, and bow your shoulders 
under his yoke and easy burden, and bear it pa- 
tiently from your youth, thanking him with great 
honor, for he receives no sons whom he does not 
chasten, for if you forsake chastisement after this 



930 



MARTYRS MIRROR. 



manner, whereof we all are become partakers, you 
are not children, but bastards, and you shall be cast 
out of your Father's inheritance. Heb. 12:6. 

Hence, my dear children, gird your loins, and 
follow Christ, and neither fear nor rest till you have 
found this way. And search the Scriptures: they 
shall show you the way of life, for the angel says 
to Esdras: Behold, a city is builded, and set upon 
a broad field, and is full of all good things: the 
entrance thereof is narrow, and set in a dangerous 
place to fall, like as if there were a fire on the right 
hand, and on the left a deep water: and one only 
path between them both, even between the fire and 
the water, so small that there could but one man 
go there at once. If this city now were given unto 
a man for an inheritance, if he never shall pass the 
danger set before it, how shall he receive this in- 
heritance ? 2 Esd. 7 : 6 — 9. Behold, my children, 
this way has no retreats; there are also no by-ways, 
that lie on the right hand or on the left; this is the 
way which is found by so few, and trod by still 
fewer; yea, there are indeed some that see it who 
well know that this is the way unto life, but it is 
too hard for them; it hurts them far too much. 

Therefore, my children, regard not the great 
multitude, neither walk in their ways; refrain your 
feet from their path, for they go to hell, even as 
sheep to the slaughter, as the prophet Isaiah tells 
us, saying: "Hell hath opened wide her mouth, 
that there may enter in the princes of the earth, 
and the common people. ' ' For it is a people of no 
understanding; therefore he that made them will 
not have mercy on them. Prov. 1 : 15; Isa. 59: 7; 
5:14; 27:11. 

But, my children, remember what I write, and 
wherever you hear that there is a plain, rejected 
little flock, that is despised and cast out by this 
world; join them; and wherever you hear of the 
cross of Christ, depart not away. But flee the 
shadow of this world, go to God; fear him alone; 
keep his commandments; remember all his words 
to do after them; write them upon the tables of 
your heart, and bind them on your forehead, and 
speak of his statutes night and day, and you shall 
be a pleasant branch in the garden of the Lord, 
yea, a beloved plant growing up in Zion. 

My children, call the fear of the Lord your 
Father, and wisdom and understanding shall be 
your mother. If you do this, my children, the 
Lord shall bless you, and sanctify your body for 
his service, that his name may be sanctified through 
you, and magnified to his glory. Confess him be- 
fore men, that he may also confess you before his 
heavenly Father. Yea, forfake your life, my chil- 
dren, rather than that you should depart from the 
truth. And follow me; I go before you as a valiant 
soldieress, who is prepared for the war or conflict 
of the Lord, that I may deliver up my life for the 
name of the Lord. My children, I, your mother, 
the instrument whereby you have been brought into 
this sorrowful world, desire your salvation. Believe 
me what I write you and have left you, and no one 
else, except what they say agrees with the holy 
Scriptures. If you do this, you shall come to me, 
and I to you. If you lose your body, which is 



of the earth, the Lord has prepared you a better 
in heaven. Hence, my children, strive valiantly unto 
death for the truth and for righteousness, and arm 
yourselves with the armor of God, that you may be 
found valiant Israelites; trample down the world 
and all unrighteousness that 4s therein; love or seek 
only that which is above, and remember that you 
are not of the world, even as your Lord and Master 
was also not of the world. John 15: 19; 17: 16. And 
be diligent, that you too may be found disciples; 
whatsoever you shall ask then, shall be done unto 
you; for no man can say that Jesus is the Lord, but 
by the Holy Ghost, for the true worshipers shall 
worship God in Spirit and in truth; for these Christ 
prayed, and not for the world, for when the world 
prays, it calls upon the devil, and they desire that 
his will be done in them. John 15 : 7; 1 Cor. 12:3; 
John 4: 23; 17:9. Hence, my dear children, do 
not become conformed to it; flee from it, and have 
no fellowship with it. Rom. 12:2; Eph. 5:11. Re- 
gard not what is fair to the eyes, for it is all vanity; 
seek only those things which are above, and set 
your affection on things above, and not on things 
on the earth. Col. 3:1, 2. Let your eyes ever look 
to the Lord and always labor with prayer and sup- 
plication, that you may ever be with him in heart. 
Heb. 12:2. Let your laughter be turned to weeping, 
for we are pilgrims here upon earth; and let there 
be nothing in this world, which can rejoice you, for 
it is all vanity, and passes away. Jas. 4:9; 1 Peter 
2:11; 2 Cor. 4: 18. Beware of covetousness with 
regard to earthly riches, for this is the true foun- 
dation of perdition. Luke 12 : 15; 1 Tim. 6 ; 9. Re- 
member me. The Lord cause you to walk in his 
fear, and fill you with his Holy Spirit and sanctify 
your understanding and mind. My children, be 
circumspect in all your conversation, and whatso- 
ever you do, therein let the name of the Lord be 
praised and blessed. Col. 3:17. And guard your 
lips, that you may not take the name of God into 
your mouth in vain, for this is a great unrecognized 
sin; and do not use the name of God, except you 
do it with great reverence, with bended knees, and 
with uncovered head, or it will be accounted ill to 
you. Ex. 20 : 7. Pray God that you may learn 
to know him, and be not ashamed to confess and 
honor him, who can save your souls; for the Lord 
will not tolerate that his people deny him, for it is 
enough that the world dishonors and denies him; 
hence let us honor, praise and glorify his holy name 
with the whole heart, for it is written, that whoso- 
ever takes the name of the Lord in vain is worthy 
of death . 

Therefore, my children, love your neighbor heart- 
ily, and this with a liberal heart. Let the light of 
the gospel shine in you. 2 Cor. 4:4. Deal your 
bread to the hungry, clothe the naked, and do not 
suffer anything to remain with you double, since 
there are enough that lack. 15.58:7. And whatso- 
ever the Lord grants you, that possess with thank- 
fulness, not only for yourselves, but also for your 
neighbor, and seek not your own profit, but that of 
your neighbor. In short, my children, let your life 
be conformed to the gospel of Christ. And the God 
of peace, that brought again from the dead our 



MARTYRS MIRROR. 



931 



Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make 
you perfect in every good work to do his will, 
working in you that which is well pleasing in his 
sight, that your whole spirit, soul and body may be 
found blameless unto the appearing of our Lord 
Jesus Christ, to whom be glory, power and majesty 
forever and ever. Amen. Heb. 13:20,21; 1 Thes- 
salonians 5:23. 



A PRAYER BY SAID MAEYKEN VAN DEVENTER. 

O holy Father, sanctify the children of thy hand- 
maiden in thy truth, and keep them from all evil, 
and from all unrighteousness, for thy holy name's 
sake. O almighty Father, I commend them unto 
you, since they are thy creatures; care for them, 
for they are thy handiwork; so that they may walk 
in thy paths. Amen. ' 



MAEYKEN WENS, AND SOME OF HER FELLOW- 
BELIEVERS, BURNT FOR THE TESTIMONY OF 



JESUS CHRIST, AT ANTWERP, 



d- !573- 



The north wind of persecution blew now the longer 
the more through the garden of the Lord, so that 
the herbs and trees of the same (that is the true be- 
lievers) were rooted out of the earth through the 
violence that came against them. This appeared, 
among other instances, in the case of a very god- 
fearing and pious woman, named Maeyken Wens, 
who was the wife of a faithful minister of the church 
of God in the city of Antwerp, by the name of 
Mattheus Wens, by trade a mason. About the 
month of April, A. D. 1573, she, together with 
others of her fellow-believers, was apprehended at 
Antwerp, bound, and confined in the severest 
prison there. In the meantime she was subjected to 
much conflict and temptation by so-called spirituals 
(ecclesiastics), as well as by secular persons, to cause 
her to apostatize from her faith. But when she 
could by no manner of means, not even by severe 
tortures, be turned from the steadfastness of her 
faith, they, on the fifth day of October, 1573, passed 
sentence upon her, and pronounced it publicly in 
court at the aforementioned place, namely, that she 
should, with her mouth screwed shut, or with her 
tongue screwed up, be burnt to ashes as a heretic, 
together with several others, who were also im- 
prisoned and stood in like faith with her. 

Thereupon, the following day, the sixth of Octo- 
ber, this pious and godfearing heroine of Jesus 
Christ, as also her fellow-believers that had been 
condemned with a like sentence, were brought forth, 
with their tongues screwed fast, as innocent sheep 
for the slaughter, and each having been fastened to 
a stake in the market place, deprived, by fierce and 
terrible flames, of their lives and bodies, so that in 
a short time they were consumed to ashes; which 
severe punishment of death they steadfastly en- 
dured; hence the Lord shall hereafter change their 
vile bodies, and fashion them like unto his glorious 
body. Phihp. 3:21. 



Further observation. 

The oldest son of the aforementioned martyress, 
named Adriaen Wens, aged about fifteen years, 
could not stay away from the place of execution on 
the day on which his dear mother was offered up ; 
hence he took his youngest little brother, named 
Hans (or Jan) Mattheus Wens, who was about 
three years old, upon his arm and went and stood 
with him somewhere upon a bench, not far from the 
stakes erected, to behold his mother's death. 

But when she was brought forth and placed at 
the stake, he lost consciousness, fell to the ground, 
and remained in this condition until his mother and 
the rest were burnt. Afterwards, when the people 
had gone away, having regained consciousness, he 
went to the place where his mother had been burnt, 
and hunted in the ashes, in which he found the 
screw with which her tongue had been screwed fast, 
which he kept in remembrance of her. 

There are at present, 1659, several grandchildren 
(well known to us) still living of this pious martyress, 
who are named after her. 

Touching the others, her fellow-believers, who 
were put to death with her, we are not able, be- 
cause it is so long ago, to give their names, but it 
appears to us, that they are those who are men- 
tioned in the next following account (that is, the 
women*) since it is stated of them, that they were, 
on the same day, namely the sixth of October, 
1573, also put to death, at Antwerp, by fire. This 
by way of notice. 



THE LETTERS AND TESTAMENTS OF MAEYKEN 

WENS, WIFE OF MATTHEUS WENS, MASON, IN 

HIS LIFE-TIME A MINISTER OF THE CHURCH 

OF GOD AT ANTWERP; OFFERED UP THE 

6TH OF OCTOBER, 1 573. 

Bemint Gott boven at: op den Steen, 
Daer de vreugde is seer kleen; 
Maer ik hope 't sal hier haest zijn gedaen 
Als 't God belief t my in genade ' t ontfaen. 

Grace and peace from God the Father, through 
Jesus Christ his only begotten Son, who grant you 
wisdom and understanding, that you may wisely 
govern yourself and your children, and bring them 
up in the fear of God, to which end may the good 
Father strengthen you, and the Holy Ghost com- 
fort you in your tribulation. This is the greeting 
and wish of my heart to you my dear and much be- 
loved husband in the Lord. After all salutation, I 
inform you that I am still tolerably well according 
to the flesh, and also according to the spirit I trust I 
am doing the best; but my best is nothing special, 
and I regret, that I am not more thankful for all 
that comes upon me, for it is all the work of the 
Lord. We ought to thank the Lord in adversity as 
well as in that which is agreeable to the flesh ; for if 
the Lord takes all from us, he takes from us no 



These are called : Janneken Mumstdorp, Mariken, Lijsken. 



932 



MARTYRS MIRROR. 



more than what he has lent us, for it belongs to us 
no longer than it pleases the Lord. O that I could 
always thank the Lord as well when the flesh suf- 
fers adversity, as when it prospers — then we can 
thank the Lord indeed. 

O my dear friend, I should never have thought 
that parting should come so hard to me as it does. 
True the imprisonment seemed hard to me; but that 
was because they were so tyrannical; but now the 
parting is the hardest of all. 

O my very dear and beloved husband, pray the 
Lord heartily in my behalf, to remove the conflict 
from me; for it is in his power, if it is his pleasure. 
Truly the Lord has said: He that does not forsake 
everything is not worthy of me; for the Lord well 
knew that it would come hard to the flesh. But I 
hope that the Lord will also help me through even 
as he has helped many, and for which I can sim- 
ply trust him. O how easy it is to be a Christian, 
so long as the flesh is not put to the trial, or nothing 
has to be relinquished ; then it is an easy thing to be 
a Christian. 

Herewith I will conclude my letter, and commend 
you and your children to the Lord, that you may 
walk in wisdom , to the edification of your neighbor, 
and the salvation of your soul. I commend you to 
the Lord, and to the rich word of his grace : this is 
the good greeting and wish of my heart. As regards 
further the visiting, you may do in the matter ac- 
cording to your pleasure; for I should indeed often 
desire your visit, were it not for the expense. But if 
you want to make your heart glad, you may come; 
I dare say nothing else, except that it costs so 
much, else I should desire to have you come soon. 
If you come, go to no expense in the way of 
bringing anything with you, as it costs far too much. 
No more for this time, except that you may prosper 
in soul and body; this is my desire. Greet the ac- 
quaintances in the Lord much in my name, and 
also the friends according to the flesh. My com- 
panions also greet you much. My children also 
come in for a share. 

Written in my bonds by me, 

Maeyken Wens. 



THE SECOND LETTER FROM MAEYKEN WENS, 
WRITTEN TO HER HUSBAND. 

The grace and peace of God the Father, and the 
great mercy and love of the Son our Lord Jesus 
Christ, who through grace was sent by the Father 
to the salvation of all those that have died unto their 
sins, and are thus risen with Christ unto newness 
of life; and the eternal, unfathomable joy, comfort, 
and fellowship of the Holy Ghost, strengthen and 
keep your hearts and minds in Christ Jesus, to 
whom be glory forever and ever. Amen. 

After all cordial salutation to you my very dear 
and beloved husband and brother in the Lord, I in- 
form you that my heart is still fixed to offer up a 
sacrifice to the Lord, the Lord be praised for the 
great grace which he shows to me poor, miserable 
creature. And I am also tolerably well according 
to the flesh, as I trust through the grace of the 



Lord that it is also with you, my most beloved in 
the Lord. Nothing more for this time, but I com- 
mend you to the Lord and to the words of his grace; 
this is the good wish and greeting of my heart. 
Farewell. Pray for me. 

By me, your dear wife and sister in the Lord. 
Maeyken Wens. 



THE THIRD LETTER FROM MAEYKEN WENS, WRIT- 
TEN IN PRISON AT ANTWERP, THE 2IST OF 
APRIL, A. D. 1573, TO HER SON. 

Always fear God and love him above all. 

My dear child Adriaen, my son, I leave you this 
for a testament, because you are the oldest, to ex- 
hort you that you should begin to fear our dear 
Lord, for you are getting old enough to perceive 
what is. good or evil; think of Betteken, who is 
about as old as you are. My son, from your youth 
follow that which is good and depart from evil : do 
good while you have time, and look at your father, 
how lovingly he went before me with kindness and 
courteousness , always instructing me with the word 
of the Lord. O if I had so followed after him, how 
light would be my bonds! Hence, my dear son, 
beware of that which is evil, that you will not have 
to lament afterwards : Had I done this or that ; for 
then, when it is as far as it now is with me, it will 
be too late. Hear the instruction of your mother : 
hate every thing that is loved by the world and 
your sensuality, and love God's commandment, 
and let the same instruct you, for it teaches : If any 
man will come after me, let him deny himself, that 
is, forsake his own wisdom, and pray: " Lord, thy 
will be done." Ifyoudothis, the anointing of the 
Holy Ghost will teach you all that you are to 
believe. 1 John 2:27. Believe not what men say, 
but obey that which the New Testament com- 
mands you, and ask God to teach you his will. 
Trust not in your understanding, but in the Lord, 
and let your counsel abide in him, and ask him to 
direct you into his ways. My child, learn how you 
are to love God the Lord, how you are to honor 
your father, and all other commandments which the 
Lord requires of you. Whatsoever is not contained 
therein, believe not, but whatever is contained 
therein, obey. Join yourself to those that fear the 
Lord, and depart from evil, and through love do 
all that is good. 

O regard not the great multitude, or the ancient 
custom, but look at the little flock, which is perse- 
cuted for the word of the Lord, for the good per- 
secute none, but are persecuted. When you have 
joined them, beware of all false doctrine, for John 
says: "Whosoever transgresseth, and abideth not in 
the doctrine of Christ, hath not God. He that abid- 
eth in the doctrine of Christ, he hath both the Fa- 
ther and the Son. ' ' 2 John 9. The doctrine of Christ 
is mercy, peace, purity, faith, meekness, humble- 
ness, and full obedience to God. 

My dear son, yield yourself to that which is good: 
the Lord will give you understanding. I give you 



MARTYRS MIRROR. 



933 



this as my last adieu to you. My dear child, heed 
the Lord's chastening; for whenever you do evil, 
he will chasten you in your mind ; desist, then, and 
call to the Lord for help, and hate that which is evil, 
and the Lord will deliver you, and good will come 
to you. God the Father, through his beloved Son 
Jesus Christ, grant you his Holy Spirit, that he may 
guide you into all truth. Amen. 

This, I, Maeyken Wens, your mother, have writ- 
ten, while I was in prison for the word of the Lord ; 
the good Father grant you his grace, my son Adri- 
aen. Write me a letter as to what your heart says, 
whether you desire to fear the Lord ; this I should 
like to know. But you must write it better than 
the last two letters were written ; the one which 
Maeyken Wils brought however, was good. 

Wherefore, let them that suffer according to the 
will of God commit the keeping of their souls to 
him in well doing, as unto a faithful Creator, i Pe- 
ter 4 : 19. 



THE FOURTH LETTER FROM MAEYKEN WENS, 
WRITTEN TO HER SON. 

O my dear son, though I am taken from you 
here, strive from your youth to fear God, and you 
shall have your mother again up yonder in the New 
Jerusalem, where parting will be no more. My dear 
son, I hope now to go before you ; follow me thus 
as much as you value your soul, for besides this 
there shall be found no other way to salvation. 
Thus, I will now commend you to the Lord ; may 
he keep you. I trust the Lord that he will do it, if 
you seek him. Love one another all the days of your 
life; take Hansken on your arm now and then for 
me. And if your father should be taken from you, 
care for one another. The Lord keep you one and 
all. My dear children, kiss one another once for 
me, for remembrance. Adieu, my dear children, 
all of you. My dear son, be not afraid of this suf- 
fering ; it is nothing compared to that which shall 
endure forever. The Lord takes away all fear ; I did 
not know what to do for joy, when I was sentenced. 
Hence cease not, to fear God, because of this tem- 
poral death ; I cannot fully thank my God for the 
great grace which he has shown me. Adieu once 
more, my dear son Adriaen ; ever be kind, I pray 
you, to your afflicted father all the days of your life, 
and do not grieve him ; this I pray all of you, for 
what I write to the oldest, I also mean to say to 
the youngest. Herewith I will commend you to the 
Lord once more. I have written this, after I was 
sentenced, to die for the testimony of Jesus Christ, 
on the fifth day of October, in the year of our Lord 
Jesus Christ 1573. 

By me, your mother, who gave you birth in 
much pain, as a memorial to you. Preserve well this 
the adieu which your father wrote your mother when 
she had been sentenced, and the adieu of your 
mother. Maeken Wens. 



Fear not them which kill the body. 



THE FIFTH LETTER FROM MAEYKEN WENS, WRIT- 
TEN TO JAN DE METSER, MINISTER. 

Love God above all; he it is who is, and shall be. 

The rich grace and peace of God the Father, and 
the love of Jesus Christ; may he be your comforter. 
Though we must now die, we are better off than 
you who remain in this vale of tears ; however, one 
must bide the time with patience till the Lord comes. 

my brother in the Lord, I would so gladly have 
written you a short letter, but my time has slipped 
away, although I have been confined long enough. 
But I am such a poor writer ; hence you must ex- 
cuse me, and think, if you were invited to a table 
somewhere, would you not certainly be satisfied 
with that which was prepared ? So you must also 
be satisfied with my writing, for I do not have much, 
and hence I cannot give much. And now I can also 
not write much, because I have been sentenced ; 
nevertheless I was so full of joy, that I should not 
be able to express it with the mouth, the Lord be 
forever praised for the great grace he has shown 
me, who has feared so much. O what a strong 
God we have, compared with what we see the 
wicked have. O let us have good courage; we 
shall devour our enemies like bread. I go before 
you to-morrow; the Lord grant you strength, that 
you may come to me, as I trust you will. But, my 
dear brother in the Lord, always watch, for the 
Lord will come as a thief in the night, when we 
least expect it, for this was my experience; it is 
good then, that a man be not sleeping. But, dear 
Jan, I should have written you more, but my time 
of delivery came on speedily, hence my flesh begins 
to tremble somewhat; however this is the nature 
of the flesh. I will herewith commend you to the 
Lord, and to the word of his grace. Farewell, my 
dear friend Jan. I have written you this the night 

1 was sentenced, that you might have something 
from my hand, for old acquaintance' sake. Take 
my simple letter in good part, for I would not 
have thought that I could write you so much yet 
after I was sentenced. I will now bid you adieu 
here in this world; but I hope that we shall see 
each other up yonder in the New Jerusalem, where 
parting shall be no more. However, I hope that 
before this letter shall have been read, I shall have 
entered into rest by the help of the Lord ; and I 
also hope to be an epistle which shall be read 
of all men. 2 Cor. 3 : 2. Adieu, adieu, dear friend. 
Greet your dear wife much in my name, and tell 
her that if she has seen aught in me which did 
not edify her, not to follow me therein ; but if she 
has seen anything that was edifying, to follow that 
which is best. This is the good wish of my heart, 
written to you on the fifth day of October, 1573. 
My fellow prisoners also greet you much . 

Written in my bonds, by me your weak sister, as 
much as I am able, which is but little. 

Maeyken Wens. 



So persecuted they the prophets. 



934 



MARTYRS MIRROR. 



FIVE PIOUS CHRISTIANS, HANS VAN MUNSTDORP 
AND JANNEKEN MUNSTDORP HIS WIFE, TO- 
GETHER WITH MARIKEN, LIJSKEN, AND 
MAEYKEN, ALL BURNED TOGETHER 
AT STAKES, AT ANTWERP, IN 
THE YEAR 1573. 

The awful murderer's den of the city of Antwerp, 
though full of stakes, slain bodies, and the ashes of 
the saints, was at this time not yet sated with the 
many massacres that were perpetrated for the sake 
of the true faith on the innocent sheep of Christ. 
This appeared also in the case of five pious Chris- 
tians, namely, Hans van Munstdorp and Janneken 
Munstdorp his wife, together with Mariken, Lijsken, 
and Maeyken. These were, about the year 1573, 
while they were gathered to hear the word of God, 
apprehended together and confined in the prison at 
Antwerp. 

But when they could in no manner be turned 
from the steadfastness of their faith, notwithstand- 
ing many terrible threats, disputations with worldly, 
learned men, and other means were used against 
them, it was determined to put them all to death, 
and this not in an easy or short manner, but by fire, 
till life in them, should be extinct. 

This was first put into execution on Hans van 
Munstdorp, who, about the month of September of 
the aforesaid year, was taken out of the fold, away 
from the other four, as a sheep for the slaughter, 
and, according to the sentence passed, put to death 
with a huge fire, which severe and grievous death 
he steadfastly endured, with a heart full of good 
cheer. 

The reason why the other four persons were not 
put to death with him, was chiefly because his wife 
Janneken Munstdorp was very far advanced in preg- 
nancy, and was soon to be delivered, which took 
place shortly after her dear husband was burnt. She 
was delivered of a little daughter, whom she, since 
she was now also soon to die, named, after her own 
name, Janneken, and made great haste to get the 
child (before the priests should lay hands on it) to 
the friends, to whom she heartily commended it, 
and also wrote a testament full of excellent instruc- 
tions to this little daughter, when she was about a 
month old, which testament the friends preserved 
for her. 

When the time of her offering up was at hand, so 
that she was sentenced on the 6th of October, to 
follow her husband by a like death; which message 
also the other three women, namely, Mariken, 
Lijsken, and Maeyken, received, for which they 
joyfully and willingly prepared themselves, longing 
for the hour of their redemption. 

This sentence was executed on them at the time 
and hour appointed, when they offered up to the 
Lord a living sacrifice, holy and acceptable, for 
which they shall hereafter be exempt from eternal 
fire, and permitted to enter into the blessed enjoy- 
ment in the paradise of God. They shall hunger no 
more, neither thirst any more; neither shall the sun 
light on them, nor any heat. For the Lamb which 



is in the midst of the throne shall feed them, and 
shall lead them unto living fountains of waters: and 
God shall wipe away all tears from their eyes. Rev- 
elation 7:16, 17. 

With regard to these sacrificed friends, see a 
hymn in the Rotterdam Hymnal, beginning: 
Och vrienden al te samen, hoort, 
Hoe wy op B amis- dag h war en verstoort, etc. 

Note. — It appears to us from all the circum- 
stances, that one of these women, who is called 
Maeyken, bore the surname Wens, and that she is 
the same martyress that has been previously noticed, 
as we have also stated in that place. 



A LETTER WHICH HANS VAN MUNSTDORP WROTE 

TO HIS WIFE, WHEN THEY WERE BOTH IN 

BONDS IN THE PRISON AT ANTWERP, FOR 

THE TESTIMONY OF JESUS CHRIST. 

An affectionate greeting to you my beloved wife 
whom I love from the heart, and greatly cherish 
above every other creature, and must now forsake 
for the truth, for the sake of which we must count 
all things loss, and love him above all. I hope, 
though men separate us here, that the Lord will 
again join us together in his eternal kingdom, where 
no one will be able to part us, and we shall reign 
forever in the heavenly abode. Hence I inform you, 
my beloved wife, that my mind is still unwaveringly 
fixed to adhere to the eternal truth. [I hope,] by the 
grace of the Lord, that this is also the purpose of 
your mind, which I would be rejoiced to hear. I 
herewith exhort you my beloved lamb, with the 
apostle: As you have received Christ Jesus the 
Lord, so walk in him, rooted and built up in him, 
and established in the faith, and suffer yourself not 
to be moved from your purpose through philosophy 
or vain deceit of men, whereby they seek to seduce 
the hearts of the simple, showing them in fair colors 
the apple of pleasure, whereby they are deceived, 
even as there are some here, as you know. Pierijnt- 
gen has also tasted of the apple, as I understand; 
hence, my faithful lamb, take heed and lust not after 
evil things. 1 Cor. 10:6. And look not back with 
Lot's wife, lest you become like her. Gen. 19:26. 
Remember the word of the Lord: "No man, hav- 
ing put his hand to the plough, and looking back, 
is fit for the kingdom of God. Luke 9:62. Hence, 
my beloved lamb, always remember, as the prophet 
says, the crown, which shall come in the end, and 
of the vengeance that shall come upon the ungodly. 
The prophet says: "Woe to the rebellious children 
that forsake the Lord, the fountain of life ; woe unto 
them for they that depart from him shall be written 
in the earth. Is. 30:1; Jer. .17:13. Hence,. my be- 
loved, hearken not to them, for their work shall be 
found wood, straw, and stubble in the day of ven- 
geance, and it shall be burned with fire, as is writ- 
ten. 1 Cor. 3:12,13. Therefore, my beloved lamb, 
whom I so affectionately love and cherish as my 
own soul, persevere steadfastly, this I pray you, till 
you are taken away, as I trust you will do. And do 



MARTYRS MIRROR. 



935 



not regard flesh or blood, for it must all pass away. 
Though we have here a rejected and vile body, the 
Lord shall fashion it like unto his own glorious 
body, on condition that we adhere to the truth unto 
death. Phil. 3:21; Rev. 2:10. Take this in good 
part. Always remember the eternal riches. I here- 
with greet you in the Lord, out of cordial love, and. 
also your companions; rejoice one another in the 
Lord, be glad in the lions' den, and trust in the 
God of Daniel. 

Herewith adieu and farewell. Bide the time with 
patience; be patient in the conflict, and rejoice in 
hope. Let me know, if you can, whether you have 
received it. Always remember me kindly in your 
fervent prayers. I hope also not to forget you, 
whom I would carry in my heart, if it were possible. 
This butter, it seems to me came from Grietgen 
Wevels. I greet you most cordially therewith. 
Adieu and farewell, my lamb, my love; adieu and 
farewell, to all that fear God; adieu and farewell, 
until the marriage of the Lamb in the New Jerusa- 
lem. Be valiant and of good cheer; cast the troub- 
les that assail you upon the Lord, and he will not 
forsake you; cleave to him, and you will not fall. 
Love God above all; have love and truth; love your 
salvation, and keep your promises to the Lord. 

Note. — Through a certain good friend a very 
affectionate and consolatory testament of Janneken 
Munstdorp, the wife of Hans van Munstdorp, has 
been put into our hands, which she wrote in prison 
at Antwerp, after the offering up of her husband, 
when she was in daily expectation of death, to her 
dear little daughter—to whom she had given birth 
in prison, and who was now only about a month 
old — for a perpetual remembrance, farewell, and 
adieu from this evil world. It reads as follows: 

[testament,] written to janneken my own 
dearest daughter, while i was (unwor- 
thily) confined for the lord's sake, 
in prison, at antwerp, a. d. 1 573. 

The true love of God and wisdom of the Father 
strengthen you in virtue, my dearest child ; the Lord 
of heaven and earth, the God of Abraham, the God 
of Isaac, and the God of Jacob, the Lord in Israel, 
keep you in his virtue, and strengthen and confirm 
your understanding in his truth. My dear little 
child, I commend you to the almighty, great and 
terrible God, who only is wise, that he will keep 
you, and let you grow up in his fear, or that he will 
take you home in your youth, this is my heart's re- 
quest of the Lord: you who are yet so young, and 
whom I must leave here in this wicked, evil, per- 
verse world. 

Since, then, the Lord has so ordered and foreor- 
dained it, that I must leave you here, and you are 
here deprived of father and mother, I will commend 
you to the Lord; let him do with you according to 
his holy will. He will govern you, and be a Father 
to you, so that you shall have no lack here, if you 
only fear God ; for he will be the Father of the or- 
phans and the Protector of the widows. 



Hence, my dear lamb, I who am imprisoned and 
bound here for the Lord's sake, can help you in no 
other way; I had to leave your father for the Lord's 
sake, and could keep him only a short time. We 
were permitted to live together only half a year, 
after which we were apprehended, because we sought 
the salvation of our souls. They took him from me, 
not knowing my condition, and I had to remain in 
imprisonment, and see him go before me; and it was 
a great grief to him, that I had to remain here in 
prison. And now that I have abided the time, and 
borne you under my heart with great sorrow for 
nine months, and given birth to you here in prison, 
in great pain, they have taken you from me. Here 
I lie, expecting death every morning, and shall now 
soon follow your dear father. And I, your dear 
mother, write you, my dearest child, something for 
a remembrance, that you will thereby remember 
your dear father and your dear mother. 

Since I am now delivered up to death, and must 
leave you here alone, I must through these lines 
cause you to remember, that when you have at- 
tained your understanding, you endeavor to fear 
God, and see and examine why and for whose name 
we both died; and be not ashamed to confess us be- 
fore the world, for you must know that it is not for 
the sake of any evil. Hence be not ashamed of us; 
it is the way which the prophets and the apostles 
went, and the narrow way which leads into eternal 
life, for there shall no other way be found by which 
to be saved. 

Hence, my young lamb, for whose sake I still 
have, and have had, great sorrow, seek, when you 
have attained your understanding, this narrow way, 
though there is sometimes much danger in it ac- 
cording to the flesh, as we may see and read, if we 
diligently examine and read the Scriptures, that 
much is said concerning the cross of Christ. And 
there are many in this world who are enemies of the 
cross, who seek to be free from it among the world, 
and to escape it. But, my dear child, if we would 
with Christ seek and inherit salvation, we must also 
help bear his cross; and this is the cross which he 
would have us bear: to follow his footsteps, and to 
help bear his reproach; for Christ himself says: Ye 
shall be persecuted, killed, and dispersed for my 
name's sake. Yea, he himself went before us in this 
way of reproach, and left us an example, that we 
should follow his steps; for, for his sake all must be 
forsaken, father, mother, sister, brother, husband, 
child, yea, one's own life. 

I must now also forsake all this for the Lord's 
sake, which the world is not worthy to suffer; for if 
we had continued in the world, we would have had 
no trouble. For when we were, one with the world 
and practiced idolatry, and loved all manner of un- 
righteousness, we could live at peace with the 
world; but when we desired to fear God, and to 
shun such improper ways, well knowing that this 
could not please God, wherefore we sought to shun 
all this, and turned from idolatry to the worship of 
the living God, and sought here in quietness and 
gentleness to practice our faith, then they did not 
leave us in peace; then our blood was sought; then 
we had to be a prey to every one, and become a 



936 



MARTYRS MIRROR. 



spectacle to all the world . They seek here to mur- 
der and to burn us; we are placed at posts and 
stakes, and our flesh is given as food to the worms. 

Thus, my dear child, it is now fulfilled in your 
dear father and mother. It was indeed prophesied 
to us beforehand, that this was awaiting us; but not 
every one is chosen hereunto, nor expects it; the 
Lord has chosen us hereunto. Hence, when you 
have attained your understanding, follow this ex- 
ample of your father and mother. And, my dear 
child, this is my request of you, since you are still 
very little and young; I wrote this when you were 
but one month old. As I am soon now to offer up 
my sacrifice, by the help of the Lord, I leave you 
this: That you fulfill my request, always uniting 
with them that fear God; and do not regard the 
pomp and boasting of the world, nor the great mul- 
titude, whose way leads to the abyss of hell, but 
look at the little flock of Israelites, who have no 
freedom anywhere, and must always flee from one 
land to the other, as Abraham did: that you may 
hereafter obtain your fatherland; for if you seek 
your salvation, it is easy to perceive which is the 
way that leads to life, or the way that leads into 
hell. Above all things, seek the kingdom of heaven 
and his righteousness; and whatever you need be- 
sides shall be added unto you. Matt. 6:33. 

Further, my dear child, I pray you, that wher- 
ever you live when you are grown up, and begin to 
have understanding, you conduct yourself well and 
honestly, so that no one need have cause to com- 
plain of you. And always be faithful, taking good 
heed not to wrong any one. Learn to carry your 
hands always uprightly, and see that you like to 
work, for Paul says: "If any will not work, neither 
shall he eat." 2 Thess. 3:10. And Peter says: 
' ' He that will love life, and see good days, let him 
refrain his tongue from evil." 1 Pet. 3:10. 

Hence, my dear Janneken, do not accustom your 
mouth to filthy talk, nor to ugly words that are not 
proper, nor to lies; for a liar has no part in the king- 
dom of heaven; for it is written: "The mouth that 
lieth slayeth the soul." Hence beware of this, and 
run not in the street as other bad children do; 
rather take up a book, and learn to seek there 
that which concerns your salvation. 

And where you have your home, obey those 
whose bread you eat. If they speak evil, do you 
speak well. And learn always to love to be doing 
something; and do not think yourself too good for 
any thing, nor exalt yourself, but condescend to the 
lowly, and always honor the aged wherever you are. 

I leave you here: O that it had pleased the Lord, 
that I might have brought you up; I should so 
gladly have done my best with respect to it; but it 
seems that it is not the Lord's will. And though it 
had not come thus, and I had remained with you 
for a time, the Lord could still take me from you, 
and then too you should have to be without me, 
even as it has now gone with your father and my- 
self, that we could live together but so short a time, 
when we were so well joined, since the Lord had 
so well mated us, that we would not have forsaken 
each other for the whole world, and yet we had to , 
leave each other for the Lord's sake. So I must ' 



also leave you here, my dearest lamb; the Lord 
that created and made you now takes me from you, 
it is his holy will. I must now pass through this 
narrow way which the prophets and martyrs of Christ 
passed through, and many thousands who put off 
the mortal clothing, who died here for Christ, and 
now they wait under the altar till their number shall 
be fulfilled, of which number your dear father is one. 
And I am now on the point of following him, for I 
am delivered up to death, as it appears in the 
eyes of man; but if it were not the will of the Lord 
(though it seems that I am delivered up to death), 
he could yet easily deliver me out of their hands 
and give me back to you, my child. Even as the 
Lord returned to Abraham his son Isaac, so he 
could still easily do it; he is still the same God that 
delivered Daniel out of the lion's den, and the three 
young men out of the fiery furnace; he could still 
easily deliver me out of the hands of man. 

Now, my dear child, if this be not so, I know 
that he is faithful and faithfully keeps his promise. 
Thus, my poor orphan child, always be resigned; 
though I and your father are now taken from you ; 
know that you have a Father in heaven, who will 
doubtless well provide for you. And when you are 
old enough, give diligence to learn to read and 
write, since it is very convenient, and most profit- 
able in this distress, for him that fears God, that you 
may sometimes read this letter; as also the other 
letters, which your father left you; do read them, 
and remember us both thereby. Dear Janneken, 
we have not left you much of this world's goods, 
and I have now not much to give you, but what I 
have I give you. However, we leave you a good 
example to fear God, which is better than much 
of the temporal goods of this world. Only fol- 
low us, and you shall have wealth enough; true, 
you are poor here, but you shall possess much 
wealth, if you only fear God and shun sin. As the 
apostle says to the Hebrews: "My son despise not 
thou the chastening of the Lord; for they that would 
be without chastisement are bastards, and not sons 
or heirs." Heb. 12:5. Hence, my dear lamb, 
cease not, because of the cross, to fear Ged, for a 
Christian is not made meet except by much tribula- 
tion and persecution upon this world, and we must 
through much tribulation enter into the kingdom of 
God; for Paul says: "All that will live godly in 
Christ Jesus shall suffer persecution. 2 Tim. 3:12. 
And Christ says : "He that taketh not his cross, 
and followeth after me, is not worthy of me; for the 
servant is not better than his lord, nor the disciple 
above his master. If they have called the master of 
the house Beelzebub, how much more shall they call 
them of his household. Matt. 10:38, 24, 25. If they 
have persecuted the Lord, they will also persecute 
us; if they have hated him, they will also hate us; 
and this they do because they have not known my 
Father, nor me, says the almighty Lord. For his 
kingdom was not of this world; had his kingdom 
been of this world, the world would have loved him ; 
but because his kingdom was not of this world; 
therefore the world hated him. So it also is now: 
since our kingdom is not of this world, the world will 
hate us; but it is better for us to be despised here by 



MARTYRS MIRROR. 



937 



the world, than that we should hereafter have to 
mourn forever. But they that will not taste the bitter 
here, can hereafter not expect eternal life; for we 
know that Paul says, that all that will live godly 
in Christ Jesus shall be persecuted and be a prey to 
every one. 

Thus, my dear child, this way the prophets and 
apostles and many thousands of other godfearing 
persons went before us, for an example unto us; and 
Christ himself did not spare himself for us, but de- 
livered up himself unto death for our sakes — how 
then should he not give us all things ? Hence, my 
dearest lamb, seek to follow this way, this I pray 
you, as much as you value your salvation ; for this 
is the only way which leads to eternal life, yea, 
there is no other way by which we can be saved 
than only through Jesus Christ, ,as Paul says: 
" Other foundation can no man lay than that is laid, 
which is Jesus Christ" (i Cor. 3:11); by whose 
stripes we are healed, and through whose blood we 
have been dearly purchased; for we have not been 
bought with gold or silver, but through his bitter 
death, and his precious blood which he shed for us. 
And we were as erring sheep in this world, but now 
are we redeemed through his precious and dear 
blood, and he has now called us to be heirs and 
first-fruits of Christ. All those that have died unto 
sin, and amended their lives, and are thus risen 
with Christ into newness of life, these no longer de- 
sire to live to themselves, but their life belongs to 
the Lord: if they live, they live to the Lord; 
if they die, they die unto the Lord; they are 
so resigned that whether they live or die, they 
belong to the Lord. For, my dear lamb, what shall 
it avail them that Christ died, who still continue in 
their sins, and do not turn from this improper life 
in which they are still sunk, as, drunkards, mur- 
derers, adulterers, idolaters, liars, backbiters, or 
railers, who cannot please God, whose works pro- 
ceed only from the devil, all of which the Lord pro- 
hibits and says that except they amend their lives, 
they shall not inherit the kingdom of God ? and it 
shall avail them nothing that he died, if they will 
not repent. They would sin upon the grace of God, 
but they say not that he is just; he is indeed merci- 
ful, but he is also just; we may not sin upon his 
grace. Though we do our best to fear the Lord, 
and to renounce ourselves according to our ability, 
yea, though we did all that he commands us, which 
we are far from doing, we should only do that 
which is commanded us; we must yet confess that 
we are unprofitable servants and have not merited 
anything, but are guilty of eternal death. If he were 
not merciful, we could not be saved; hence we may 
not sin upon his grace, but always strive according 
to our ability to follow that which he commands us. 

My dear lamb, we can merit nothing, but must 
through grace inherit salvation; hence always en- 
deavor to fear God, for the fear of the Lord is the 
beginning of wisdom, and he that fears the Lord 
will do good, and it will be well with him in this 
world and in that which is to come. And always 
join those that seek to fear the Lord from the heart, 
and be not conformed to the world, to do as she 
does, nor walk in any improper course of life; for 



the world shall pass away, and all the nations that 
serve her shall perish with her. Nor have fellow- 
ship with the unfruitful works of darkness, but 
rather reprove them ; and be transformed by the re- 
newing of your life, that you may show forth the 
virtues in which God has called you. 

my dearest lamb, that you might know the 
truth when you have attained your understanding, 
and that you might follow your dear father and 
mother, who went before you; for your dear father 
demonstrated with his blood that it is the genuine 
truth, and I also hope to attest the same with my 
blood, though flesh and blood must remain on the 
posts and on the stake, well knowing that we shall 
meet hereafter. Do you also follow us my dear 
lamb, that you too may come where we shall be, 
and that we may find one another there, where the 
Lord shall say: "Come, ye blessed of my Father, 
inherit the kingdom prepared for you from the be- 
ginning." 

Then our joy shall not be taken from us. Though 
they have separated us here, so that we are taken 
from you, and must go before you, know that it 
was the Lord's will; if it had been his pleasure, he 
could easily have ordered it otherwise. 

Hence, my dear child, be content; he knows what 
he has determined concerning you, that I must 
leave you here. Always be honorable and courte- 
ous toward all men, and let your modesty be mani- 
fest to all men when you have attained to your un- 
derstanding. 

1 leave you here among my friends; I hope that 
my father, and my step-mother, and my brothers, 
and my sisters will do the best with you as long as 
they live. Be subject and obedient to them in every 
thing, so far as it is not contrary to God. I leave 
you what comes from my mother's death, namely, 
thirty guilders and over; I do not know how much 
it is, since I have been long imprisoned here, and 
do not know what it has all cost. But I hope that 
Grietge, my dear sister, who has shown me so much 
friendship, will do her best to give you what belongs 
to you. And as to what may come to you from 
your father, I do not know, since I can learn noth- 
ing about his parents, because it is so far from here; 
if they should inquire after you, my friends may do 
the best in the matter. 

And now, Janneken, my dear lamb, who are yet 
very little and young, I leave you this letter, to- 
gether with a gold real, which I had with me in 
prison, and this I leave you for a perpetual adieu, 
and for a testament; that you may remember me by 
it, as also by this letter. Read it, when you have 
understanding, and keep it as long as you live in 
remembrance of me and of your father, if peradven- 
ture you might be edified by it. And I herewith bid 
you adieu, my dear Janneken Munstdorp, and kiss 
you heartily, my dear lamb, with a perpetual kiss of 
peace. Follow me and your father, and be not 
ashamed to confess us before the world, for we were 
not ashamed to confess our faith before the world, 
and this adulterous generation; hence I pray you, 
that you be not ashamed to confess our faith, since 
it is the true evangelical faith, an other than which 
shall never be found. 



938 



MARTYRS MIRROR. 



Let it be your glory, that we did not die for any 
evil doing, and strive to do likewise, though they 
should also seek to kill you. And on no account 
cease to love God above all, for no one can prevent 
you from fearing God. If you follow that which is 
good, and seek peace, and ensue it, you shall re- 
ceive the crown of eternal life; this crown I wish you 
and the crucified, bleeding, naked, despised, re- 
jected and slain Jesus Christ for your bridegroom. 

This I wish you for a perpetual testament, and 
for a perpetual adieu and farewell my dearest 
lamb. 

Remember thereby your dear father, and me, 
your dear mother, who have written this with my 
own hand, for your edification ; and always keep this 
gold real with you, with this letter, for a perpetual 
testament. I herewith bid you adieu and farewell; I 
hope to seal this letter with my blood at the 
stake. 

I herewith commend you to the Lord, and to 
the comforting word of his grace, and bid you 
adieu once more. I hope to wait for you; follow 
me, my dearest child. 

Once more, adieu, my dearest upon earth ; adieu, 
and nothing more; adieu, follow me; adieu and 
farewell. 

Written on the ioth of August, A. EX. 1573, at 
Antwerp. 

This is the testament which I wrote in prison for 
my daughter Janneken, whom I bore and gave birth 
to here in my bonds. 

By me your dearest mother, imprisoned for the 
Lord's sake. janneken Munstdorp. 

Note. — With this testament we also received a 
letter which the same Janneken van Munstdorp 
wrote to her dear father aad mother, who, as it 
seems, had not yet come to the true faith; who are 
by her exhorted to the best, and to whom she in 
the meantime commends her little child. 



COPY OF A LETTER BY JANNEKEN MUNSTDORP S 

OWN HAND, WRITTEN AT ANTWERP IN PRISON, 

TO HER FATHER AND MOTHER, ON THE IQTH 

OF SEPTEMBER, A. D. 1573. 

My dear father and my dear mother, I wish you 
a true understanding, and a contrite spirit in your 
hearts, to fear God, for an affectionate greeting. 

After all cordial and proper salutation, I now 
leave you my dear and most affectionately beloved 
father and dear, beloved mother, without forgetting 
all my dear brothers and sisters, whom I must now 
leave for the Lord's sake, and I expect not to see 
your faces any more in this world, because I am im- 
prisoned and bound here, and this for the Lord's 
sake, and am daily expecting to be sentenced to 
death. 

Hence, my dear father, since the Lord through 
his great grace has still given me time to write you 
a little, I am prompted to inform you concerning my 
bodily health; hence I write to you, that I am still 
tolerably well according to the flesh, and after the 



spirit I am still determined to adhere to the living, 
almighty, eternal God, and not to depart from him 
for any tortures which they may inflict upon me, 
for it is written: "Whosoever shall confess me be- 
fore men, him will I confess also before my Father 
which is in heaven." Hence I know that this God 
will deliver me out of all this sorrow, if I only re- 
main faithful to him, and seek no other God beside 
him; I therefore hope that he will help me finish 
the good work begun by him in me, that his name 
through me may be praised. 

Hence, my dear father and mother, I would from 
the heart that it were also with you according to the 
spirit, as it is still with me at this present time; it 
would be a great joy to me, if you should yet come 
to fear the Lord. O that you might yet at the last 
hour work in the Lord's vineyard; though you 
seem to be free, and are not imprisoned, you are 
not certain of a single hour as to how long you will 
live. 

Therefore, my love you also are commanded to 
watch, for in the last day you will have no excuse 
that you can make, that you did not know which is 
the narrow way that leads to eternal life, of which 
Esdras speaks, on the one side of which there is 
water, and on the other side fire; and there are 
many that know this way, but few that walk it. 

Thus, dear father and mother, water and fire are 
set before us, and we may choose which we will, 
life or death. Hence, dear father, we have here in 
this life sought the salvation of our souls, that we 
may exchange this death for eternal life, this cor- 
ruptible for the incorruptible; for the sufferings of 
this world are not worthy to be compared with the 
glory that shall be revealed to us. .Though we are 
here robbed of all men, and accounted as a sport 
and spectacle to all the world, they shall yet have 
to confess in the last day that they shed the innocent 
blood; they shall then see whom they have pierced. 
Though we are here accounted poor, we shall yet 
have much wealth, if we fear God and shun sin. 

Hence, my dear father and mother, though you 
must now sometimes hear that I am imprisoned for 
a base sect, or heretical doctrine, which I presume 
is said and has been said, — many things are said 
about us, which are not true, — you well know that 
it is not for any evil, but that it is only for the sake 
of our salvation. Though we are despised here, it 
is nevertheless the genuine truth, and there shall 
never any other be found; I have sought nothing 
else herein. 

If I did not want to be saved, I should seek an 
easy life as gladly as others; for he that would fear 
God must expect all these, tribulation, suffering, 
bonds, and imprisonment, and we can nowhere have 
a free place; for it is given unto us not only to be- 
lieve in God, but also to suffer for his name. Hence, 
my dear father and mother, though I must here die 
for Christ's sake, and men say all manner of evil 
about me, let it not cause you sorrow : for if they 
have called the Lord Beelzebub, how much more 
them that believe in him ? Hence be not surprised, 
and only deal kindly with my little child, which I 
bore and gave birth to in great sorrow here in my 
bonds, which I love as my own soul, so that I can 



MARTYRS MIRROR. 



939 



not write of it without tears, when I think of my 
dear husband, of whom I bore it, and that I must 
now leave it here. But the Lord knows why he 
has so ordered it that I had to leave here a little 
orphan child. I commend it to you, and to him who 
created and made it; I trust that he will not suffer 
it to be wronged, though it is here deprived of father 
and mother. The Lord well knows how I bore it, 
and for whose sake it was; hence, exercise a pa- 
rental care for it, my dear father and you dear 
mother; as long as you live show the love which 
you bear to me to my dear child; he that loves the 
tree, will also love the branches. 

O, oh ! that the Lord would take it, what a great 
joy it would be to me, since I must die. O that it 
had been the will of the Lord, that I could yet have 
it brought it up, in what great regard I should have 
held it for my dear husband's sake; though I should 
have suffered want with it, I should not have parted 
with it; but the will of the Lord be done. I am 
possibly not fit to offer up a sacrifice to the Lord; 
he has perhaps some purpose with me, that he still 
suffers me to be confined here. I did not think 
that I would remain in confinement here so long, 
Hence, dear father, I was much afraid of long im- 
prisonment, and it has now come upon me, which 
greatly grieves me, as I well know that the expense 
here is very great, and that I am a great burden to 
my sister; for she has great trouble and expense 
here, though I know that she does it gladly from 
the heart. But, my dear father, I know that her 
ability is not great, and yet I do not know how to 
thank her fully for it, nor have I ever merited from 
her, what she has shown and given me; for she has 
shown her love in time of need — one sometimes has 
friends indeed, till he needs them. In time of need 
one will know his friends. O that I had been taken 
away at the first, that you would not have needed 
to have any expense on my account. But, my dear 
father and mother, I hope that you will not leave 
me in need; I hope that you will help my sister in 
paying for the board, though I wrote you in the let- 
ter, that it should remain, that you should keep it 
for my child. 

My father, you might well think that we did not 
have much to live on, since we did not have much 
whenwe were married, and our married life did not 
last long. Therefore I thought that you should keep 
that which was, though it is not much, for my 
child; and since you wrote that my sister would 
care for me, I thought that you were helping me 
therein, though my sister has done her best to help 
me, and I know that it is a great burden for her. 
And they have given me much, that I should not 
go into the dungeon, which I was willing to do, 
because it lasts so long, and the expense here is so 
great, though one is also not confined without ex- 
pense in the dungeon, in which one also can not 
see- hence they do not wish to leave me in want, 
nor to let me go into the dungeon because of the 
money. 

Further, dear father, I inform you that I sent let- 
ters with Hans van der Dam, but I have not yet 
received an answer. If I am taken hence, make in- 
quiries whether there is still anything left; it would 



come my child in good stead. I also wrote my 
child a testament, to remember me and its father by 
it. When it attains to the years of understanding, 
and you are still alive, cause it to read the same 
sometimes, that it may know why its father and 
mother died. Further, dear father, I know nothing 
special to write you; but if I should write you no 
more, and I should soon enter on my journey, 
write me a letter speedily, how it is with you and 
my child ; and if you should hear from Hans, have 
my brother Passchier write a letter to send to his 
father. 

Nothing special for this time, but I herewith take 
leave and farewell from you my dear father and 
mother, and from all my dear brothers and sisters; 
and for my sake do not forget my dear child; 
always remember me by it. Once more adieu; greet 
my lady very heartily, and tell her I thank her 
much for all the favor she has shown me; the Lord 
will leave no good deed unrewarded. Herewith 
farewell; kiss my child for me, and often visit it. 
And greet Pleuntjen and Lieven most cordially in 
my name, and tell them that I request them to do 
the best with the child, for I have the confidence 
concerning them that they love it for my sake, for 
it is a pledge of love, which I love more than all else 
that is upon the earth. I hope now soon to follow 
my husband, if it is the Lord's will. O that I might 
have died with him, to obtain the kingdom of God 
together with him. Herewith farewell, my dear fa- 
ther and mother; I commend you to God. 

By me, your dear daughter, imprisoned at Ant- 
werp for the testimony of Jesus Christ. 

Janneken Munstdorp. 



ANOTHER LETTER FROM JANNEKEN MUNSTDORP, 

WIFE OF HANS VAN MUNSTDORP, TO HER SISTER; 

WRITTEN WHEN SHE WAS CONFINED IN PRISON 

AT ANTWERP, FOR THE TESTIMONY OF JESUS 

CHRIST, AND SENTENCED WITH THREE 

OTHERS TO BE BURNT; WRITTEN AT ONE 

O'CLOCK IN THE NIGHT, THE 5TH OF 

OCTOBER, IN THE YEAR OF OUR 

LORD 1573. 

The abundant and unspeakable great grace of the 
Father, and the mercy of God, and the loving kind- 
ness and love of the Son : with the communion of 
the Holy Ghost, who through grace has been sent 
us by the Father, through the name of our Lord 
Jesus Christ, to the comfort and joy of all faithful, 
true children of God, by whom we are all guided, 
taught and instructed; the same keep your under- 
standing, heart and mind in Christ Jesus, to the 
praise and glory of the Father, to the salvation of 
your soul, and to the edification of all dear brethren 
and sisters that fear the Lord and love the truth. 
The same God, who only is wise, make you fit 
hereunto; to whom be glory, honor and power, 
might and strength, forever and ever, Amen, and 
for a perpetual adieu. After this, my heart's wish 



940 



MARTYRS MIRROR. 



from God, for an adieu, and a perpetual farewell 
to you, my very dear brethren in God, and to you, 
my very dear and chosen, affectionately beloved 
sisters, [I would say that] the time has now come 
that we must part from one another; I shall now be 
freed from all sorrow; sorrowing and sighing shall 
befall me no more. My dear friends, adieu, adieu, 
we must now part here. Though the Lord has so 
ordered it with me, I am yet constrained to write 
you once more for the last time. True, I have 
written you adieu, but now it goes to my heart; 
sentence has been passed upon me that I must die. 
I said to them, that they should take good heed — 
that our blood should be severely required at their 
hands. They said they did not do it, that it was the 
decree of the king. I said that this would not save 
them ; but the Lord forgive you if you do it igno- 
rantly; but 1 think that you, in part, know well 
enough what kind of people we are. They washed 
their hands from it. I said: "Pilate did so. too." 
They said that Pilate was a just judge, and that we 
acted contrary to the king's command. I said that 
we had greater reason to obey God, than the king; 
it is a little matter that you inflict this temporal 
death upon us, for we know not how long we shall 
live, but we know that we must certainly die some- 
time; and I said that they should take good heed 
with regard to shedding innocent blood. Thus we 
four were sentenced, and it will now soon be over 
with us. My dear brothers and sisters, the Lord 
has heard me, that I am permitted to offer up a 
sacrifice for his name. I did not think that the Lord 
did so love me: I have certainly never merited it 
of him ; but he will make me fit hereunto through 
his grace. O what a strong helper in distress we 
have, who does not let us be confounded. How 
short has seemed to me the time that I have been 
here, whereas I was previously so afraid of it; and 
that he has so faithfully succored me in all my dis- 
tress, and now makes me so happy that I know 
nothing to say of sadness. O, oh! how strong is our 
God; who should not want to fear him? of whom 
will we be afraid? God is with us; who can be against 
us ? At all events we must here leave everything be- 
hind. I may well say that there was never more joy 
in my heart, than I had when I was sentenced. My 
dear sister, fear not men who must pass away like 
grass; for they can do no more than the Lord per- 
mits them. My dear brethren and sisters, be not 
afraid; if the Lord had permitted them, they would 
not have waited with me so long; but now the Lord 
permits them. I am well pleased with it, that they 
shall remove me out of this evil, wicked world, from 
the evil that I might yet have had in it, so that 
I shall not be moved; for I expect no joy in this 
world, because of my dear husband, who went this 
way before me, and whom, by the grace of the 
Lord, I am now to follow, having long waited for 
this time. I also go before you now; follow me. 
This is the narrow way which the prophets and 
apostles went, who also had to drink the cup which 
we must now drink. We shall now soon have passed 
through this wilderness, as soon as we have drunk 
the bitter waters. Ex. 15 : 23. The time of travail 
is now at hand; weeping and mourning shall then 



be over. O what a joy this is in my heart, so that 
I cannot describe it to you. O how mightily the 
Lord works in us poor, weak vessels; for I know 
that I have never merited it from the Lord, but am 
worthy of nothing but eternal death. If the Lord 
would enter into judgment with me, I should in no 
wise be saved; but now I must expect salvation out 
of pure grace, and I doubt not that he will remem- 
ber my past sins no more, as the prophet says: 
When a sinner turns away from his wicked life, and 
does righteousness, he will remember his unright- 
eousness no more. Ezek. 18:21, 27. 

my dear and much beloved, chosen sister, 
whom I greatly love from the heart, and this out 
of a godly love, you have shown me so much 
friendship, and assisted me in need, that I cannot 
fully requite you, since I am now but a poor, weak 
creature, and about to pay all that I owe, whether 
according to the flesh or according to the spirit. 
Hence, my dear sister, I cannot reward you, but 
I thank you very heartily (writing you still some 
more) for all that you have ever shown me. O dear 
sister, you write me that I should forgive you what 
you may have done amiss to me: O my dear sister, 
you have done nothing amiss to me, but know that 
I fall short to you in many things; but I trust that 
you will bury it with me, and remember it no more. 
I know that I fall short in everything; but Christ 
died, to pay for that in which we fall short. Did he 
not die a bitter death for us, whereas he was with- 
out spot or wrinkle, and no guile was found in his 
mouth; how should we then not gladly die for a 
righteous man? hence let us not spare ourselves, 
but willingly go into death for the name of Christ, 
and not fear what men can do to us. Rom. 5:7; 
Heb. 13:6. 

And, my dear brother and sister, be of good 
cheer; though men put us to death, it is the will 
of the Lord. Pray, do not sorrow for me any more; 
for I know that you have great sorrow on my ac- 
count. It is now all over; I shall soon have con- 
quered my last enemy, and be able to say with Paul: 
"I have fought a good fight, I have finished my 
course, I have kept the faith: henceforth there is 
laid up for me a crown of righteousness." 1 Corin- 
thians 15 : 26; 2 Tim. 4:7, 8. 

1 shall soon be an epistle to you, which may be 
read of all men. 2 Cor. 3:2. And, my dear sister, 
though we must part here, know that it is for some- 
thing better; we have neither hour nor time. It is 
so glorious to die for his name, and Peter says: 
Rejoice if you suffer and endure for well-doing; this 
is acceptable with God. 1 Pet. 4 : 14; 3 : 17; 2 : 20. 

But, my dear sister, it is now my turn; it may 
very soon, perhaps to-morrow, be your turn; be of 
good courage, and patiently abide your time, my 
dearest sister. You write me in regard to my child; 
I have confidence in you that you will do your best 
with it. I have committed it to the Lord, to do his 
good pleasure with it, and to move your heart to it. 
For, dear sister, I trust that you love me from the 
heart, and they that love the tree will also love the 
branches. I read your letter again with tears, when 
I heard that you were so sad on my account, and 
that I was so joyful. 



MARTYRS MIRROR. 



941 



my dear sister, how glad I was that I had 
kissed you once more. Grieve not, that you have 
not visited me more; I did not take it amiss, for 
I well know that you did not lack the will: my dear 
sister, you have done so much for me. O my dear 
brother and sister, I would write you more yet, 
of the hope that is now in me, but I cannot write 
you so much; it is much greater still [than I have 
described to you]. I hope that you will take this 
in good part, and will herewith bid you a perpetual 
adieu; and do the best with each other. And you, 
my dear brother, pray, comfort my dear sister in 
her tribulation which she has on my account, for 
I love her from the bottom of my heart. Parting 
is grievous according to the flesh, but according to 
the spirit I thank and praise the Lord, that I am 
permitted to offer up such a sacrifice, which can be 
acceptable to him ; yea, that I can offer up my flesh 
and blood at the stake. Gladly I give it to him 
that gave it me ; though I had seven bodies, I 
should gladly deliver them up for the Lord's sake. 
Pray the Lord heartily for me, that I may now make 
strait paths for my feet, to the edification of all dear 
brethren and sisters. Herewith adieu. I have sent 
knit-needles for my daughter; keep them, and do 
the best with her. I also leave you here a poor 
little orphan without father or mother: the Lord be 
your dear Father, and I commend you to him that 
created and made you. My sister, I wish you would 
keep my lamp in remembrance of me, and I sent 
some sugar for you and your daughter, of which 
I ate when I was sentenced; and thank Engel much 
in my name for the pot of wine, and tell him adieu. 
I know nothing special now to commit to you, but 
do the best with my young lamb; the Lord will not 
leave unrewarded what you do for his name. Bid 
my father and mother, my dear brethren and sisters, 
adieu and farewell; adieu and farewell to all; fare- 
well to my dear brethren and chosen sisters, whom 
I love from the depth of my heart; I greet you once 
more with the holy kiss of peace, as though I were 
present with you; kiss One another. My fellow- 
sisters who are with me also greet you, and have 
kissed me once for you, and I have done the same 
for you. My dear, chosen brethren and dear sisters, 
weary not of Jesus Christ. I hope to go before you 
yet to the heavenly city, to wait for you under the 
altar with all the chosen saints; follow me. My dear 
chosen sister, I must now go before you, where 
I shall enjoy bliss. Adieu, sister dear; remember 
me still; the time of travail is at hand, to offer up 
my sacrifice at the stake, much beloved. Herewith 
I commend you to the Lord. 

1 shall seal this with my blood. Adieu, adieu, 
my dearest brethren and sisters, with your little 
lamb, and also mine, which I bore under my heart. 
I have written this for you yet after I was sentenced, 
after one o'clock in the night; however, it was not 
irksome to me. I take leave and bid you adieu 
once more, till we meet hereafter, where men shall 
separate us no more. Adieu, till we together drink 
the new wine which Christ shall give us at his table. 
Matt. 26: 29. This other letter is from Augustijn, 
who sent it to me. Adieu, adieu, all of you adieu. 
I shall follow Hans, my dear husband. The lady 



with her midwife, and her nurse are going now, 
and shall receive a like reward. Nothing more from 
me, but adieu for the last time. Follow me. 
Fear God; this is the conclusion. 



SUSANNEKEN AND KALLEKEN CLAES, A. D. 1 573. 

In the year 1573, at Ghent, in Flanders, there 
were also apprehended, for following Christ, two 
sisters, young maidens, named Susanneken and 
Kalleken Claes, or Draeyaerts, the former aged 
about twenty-six, and the other about twenty-four 
years. While imprisoned in the Saucelet, the city 
prison, they had to suffer many entreaties and 
afflictions from the enemies of the truth, in all of 
which <hey steadfastly adhered to their only Shep- 
herd, Lord, and the Author of their faith, to help 
them bear his bloody banner, his cross, and re- 
proach, and, as courageous heroines, to strive val- 
iantly unto death, which they had to taste for his 
name; for as they remained steadfast, and would in 
no wise depart from the divine truth, nor from the 
true faith, upon which they, according to Christ's 
ordinance, had received baptism, they were finally 
sentenced to death as heretics, and, on the 4th of 
December of the aforesaid year, and with balls tied 
into their mouths, to prevent them from speaking 
or confessing with their mouths the cause of their 
innocent, fearless, voluntary, and God-pleasing 
death and sacrifice, they were brought into the Fri- 
day Market, and there publicly burned at the stake, 
going thus with burning lamps, and the oil of love 
in their vessels, to meet their Forerunner and Bride- 
groom, who will let them in, as wise virgins, to his 
marriage, when the foolish shall knock and not be 
heard, and, with too late repentance and sorrow of 
heart, shall have to remain excluded. 



ANTHONIS YSBAERTS, A. D. 1 573. 

While the Duke of Alva so dreadfully persecuted, 
and tyrannized over, the believers, there was also 
apprehended and put to death, for his faith and the 
practice of the truth, at Tielt, in Flanders, one An- 
thonis Ysbaerts, who had been a servant of the 
High Bailiff of Ghent, and consequently often at- 
tended the executions of the saints, where he did 
not always with a sin-desiring, unconcerned, vain 
mind, nor with blinded eyes, behold the invincible 
steadfastness in the faith, and the joyful peace ot 
mind, of the Christians, who in the midst of their 
innocent sufferings undauntedly confessed, pro- 
claimed and magnified the name of God; but he 
was finally so stirred and troubled by it in his heart, 
that he forsook not only the service of his temporal 
lord, but also the worship of idols, and betook him- 
self henceforth to become a servant of God, notwith- 
standing he had many times witnessed what had 
befallen others on this account, [and knew] that he 
had to expect the same, as it also occurred with 
him. 

As soon as he had betaken himself to hear the 
word of God, and to follow Christ, and so advanced 



942 



MARTYRS MIRROR. 



therein, that he was considered worthy to receive 
baptism upon his faith, and to be received as a fel- 
low-member of the church of Christ, he had to flee 
the country, and thus went to Vriesland, where he, 
not being conversant with any trade, could earn 
only a very precarious living. In the meantime it 
happened that a brother who had also fled from 
Tielt (mentioned above) on account of his faith, and 
come to live in Vriesland, and who had left behind 
much property, hired this Anthonis, and sent him 
to Tielt, to arrange his unsettled affairs, and save 
his effects and convey them to him, as much as he 
conveniently could. When he had attended to all 
the things with which he had been charged, and was 
just on the point of returning to Vriesland, the Bailiff 
of Tielt came to him, and asked him, whether he 
did not belong to the same people as those that had 
sent him out, which when he did not dare deny, 
the Bailiff sent for his beadles, and had him con- 
ducted to prison, where he had to resist not a little 
vexation and torment; but when he, in all things, 
steadfastly adhered to the accepted truth, he was 
finally, pursuant to the king's decree, sentenced to 
death, to be burnt alive as a heretic. 

This sentence having been read to him, he re- 
quested permission to speak a word, and this being 
granted, he asked the lords whether they did not 
think that such a sentence was too cruel for him, who 
had not done anything amiss to any one. This pro- 
duced such a commotion among, the judges, that 
they held a consultation and concluded that he 
should first be strangled, and then burnt. He 
thanked them that they had shown him so much 
mercy. 

There was also with him one Friar Pieter de 
Backer, who sought to converse much with him, 
in order to cause him to apostatize, but he mostly 
refused all he said, finally saying: "Let me alone; 
my heart is of good cheer, my departure is very 
near at hand, for the bell which is striking now shall 
not strike another time before I hope to have offered 
up my sacrifice, and to be at home with my Re- 
deemer, in whom all my hope and confidence rests. 

He was therefore brought forth to die, in very 
mean attire, for which he had exchanged his own 
clothes, which were better, giving the latter to one 
who was imprisoned for his crime, and was shortly 
to be released. 

When he came to the stake where he was to offer 
up his sacrifice, he kneeled down and offered up an 
earnest prayer to God, and then voluntarily pre- 
pared himself for death. But when the executioner 
was to strangle him, he could not find his twisting- 
stick ; hence the Bailiff with his sword cut off a piece 
from the torch which they had to light the fire, that 
it might be used for a twisting-stick. Thereupon 
he, commending his spirit into the hands of God, 
sweetly fell asleep in the Lord, and when he had 
been strangled, the fire was lighted to burn him. 
And just as this was taking place, there arose such 
a terrible storm, that many people were frightened, 
and were of the opinion that God thereby meant to 
show his displeasure upon the tyranny inflicted upon 
his elect. 



FIFTY-FOUR PERSONS, BRETHREN AS WELL AS SIS- 
TERS, NAMELY, THIRTY-SEVEN AT ANTWERP, 
AND SEVENTEEN AT BRUSSELS, VERY UN- 
MERCIFULLY BURNT FOR THE TESTI- 
MONY OF JESUS CHRIST, IN THE 
YEAR 1574. 

After manifold and long tyranny, torturing, mur- 
dering and killing of the children of God, it further 
occurred, in the year 1574, through the order of the 
most dreadful, bloodthirsty tyrant, the Duke of 
Alva, that there were apprehended, in a meeting, at 
Antwerp, in Brabant, thirty-seven persons, and at 
Brussels, in Brabant, at one time, seventeen persons, 
men, women, widows, and young maidens, who, in 
the places stated here, were very severely confined, 
and tortured and examined with dreadful tryanny, 
to cause them to apostatize from the truth of the 
holy Gospel, and from following Christ, and to obey 
again the papistic superstitions, together with all 
their trumpery of human ordinances and command- 
ments militating against God. Especially were they 
dreadfully tyrannized and tortured, that they should 
inform against their fellow-believers, and deliver 
them up into the hands of the executioners and tor- 
turers, since they were by no means sated yet, but 
greatly thirsted after more innocent blood. But 
these valiant heroes and men of God courageously 
resisted and overcame, through faith and the invin- 
cible power of God (which was in them), the subtle 
and tyrannical wiles of the devil. Hence the blind 
scribes declared them heretics, and delivered them 
into the hands of the secular authorities. These, 
made drunk with the wine of the Babylonian whore, 
allowed themselves, this and many other times, to 
be used as the executioners and obedient servants 
of these idolatrous priests and monks, and caused 
all these fifty -four persons to be unmercifully burnt, 
at different times, so that they all died steadfastly, 
and attested and confirmed the faith of the eternal 
truth with their death and blood. And though open 
thieves and murderers were permitted to open their 
mouths and confess to the by-standing people their 
distress, as also to call upon the God of heaven for 
forgiveness of their sins, yet the awful tyranny and 
envy against the true children of God were so great, 
that this was frequently denied them, and to this 
end they filled the mouths of the pious witnesses of 
God with gags and balls, so that they were not able 
to proclaim to the by -standing people their inno- 
cence and the true reason why they suffered this. 
But the priests and monks having noticed that these 
pious men of God, when they came to the place of 
execution, freed themselves from these gags and 
balls, and spoke to the people from the word of 
God; the monks, in order to prevent this, had in- 
struments made resembling vises, between which 
they made the prisoners stick their tongues, which 
they then had screwed fast, and the tips thereof 
touched with a red-hot iron, that they should swell 
up and thus not slip back. And this new and abom- 
inable invention of the monks, these tyrants, to their 
own perpetual shame, used on the persons men- 
tioned here. 



MARTYRS MIRROR. 



943 



All this these true witnesses of Jesus suffered, and 
were, as humble sheep and lambs of Christ, led to 
the slaughter, who did not resist, but were thus un- 
justly put to death by them. But this deed, it is to 
be feared, will at the coming- of Christ, when it will 
be too late to repent, exceedingly smart their eyes; 
while these brave heroes and heroines who so val- 
iantly strove for the name of the Lord, will by 
their bridegroom Christ Jesus upon mount Zion, 
be rewarded with the crown of eternal glory; for the 
fight is now fought, and they are now resting under 
the altar. 

Whoever will, let him read Emanuel van Meteren, 
the laudable historian of the High Lords States; 
printed A. D. 1614. On page 99 this matter will be 
found verified. 



ADRIAEN HOEDEMAECKER AND MATTHEUS KEUSE, 
A. D. 1574. 

At Bruges, in Flanders, in the year 1574, there 
were also apprehended for following and practicing 
the doctrine of Christ and his apostles, one Adriaen 
Hoedemaecker, called Kort Adriaentgen [Short 
Adrian] of Ghent, and one Mattheus Keuse, and 
after they had been in confinement for a time, they 
were, for the steadfast confession of their faith, sen- 
tenced to be burned. When they came upon the 
scaffold, to offer up their sacrifice, the priest ad- 
dressed several remarks to them, whereupon the 
executioner said to him: "Attend to your preach- 
ing." The executioner then kissed these brethren, 
and comforted them with the word of God, hearing 
which the priest or confessor said to him : ' ' Attend 
to your office, for preaching is my business." After 
this and other things, these two brethren boldly 
offered up their burnt sacrifice to the Lord, and 
commended their souls into his hands, thus taking 
their departure out of this vale of tears; to enter into 
the eternal joy with God and all his saints. 



HANS PELTNER, A. D. 1 574. 

In the year 1574, Hans Peltner, a tailor, at Rot- 
tenhosen in Imtal, was apprehended for his faith, 
and the divine truth, who had to endure many dis- 
putations and temptations, from the priests as well 
as others, all of which he very valiantly resisted, 
and with the word of God testified to the truth, to 
which he by the help of God would adhere unto 
death. On this account he was finally sentenced to 
death, and conducted forth to the place of execu- 
tion, where he exhorted the people to desist from 
sin and repent. He then kneeled down, turning his 
face to the east, or the rising of the sun, lifted up 
his hands to heaven, and poured out an earnest 
prayer to God his heavenly Father, thanking 
and praising him for all the grace and benefits 
shown him and that he had made him worthy to 
suffer for his name: He also prayed for all men 
who were worthy, that God would put repentance 
and amendment into their hearts. Finally he com- 
mended his spirit into the hands of God, for whose 



name he was willing to offer up again his life 
and body (which he had received from him), and to 
testify to his truth even to his last drop of blood, as 
he had promised him in baptism, and would thus 
expect to be received of him into his gracious 
arms . 

This prayer was too long for the executioner's 
patience, for he wanted him to shorten it; but the 
judges said that he should let him pray to his 
heart's content, since it was his last time. 

When he had finished praying, he rose and went 
boldly toward the executioner, so that neither his 
face nor his color changed, but he knelt down 
again so intrepidly, that the executioner was con- 
sternated by his valiant praying and undaunted 
mind, and became afraid to execute him. 

When the executioner removed the collar from 
his neck, previous to seizing his sword, he asked 
him once more, whether he would renounce; but he 
would not. Thereupon the executioner proceeded, 
beheaded him, and then burned his dead body. 
Thus this Christian hero freely testified to the truth 
with his blood, and in no wise suffered himself to be 
separated from the way of eternal life in Christ. 
Hence the Lord, the Judge of the living and the 
dead, who holds in his hand the judgment and the 
souls of them that have died for the faith, shall raise 
him up at the last day, and cause him to appear be- 
fore him, where he shall inherit a martyr's crown 
and all that God has promised his own. 



REYTSE AYSESS OF OLDENBORN PUT TO DEATH 
"FOR THE TESTIMONY OF JESUS CHRIST, AT 
LEEUWAERDEN, ON THE 23D OF APRIL, IN 
THE YEAR 1 574, TOGETHER WITH VARIOUS 
LETTERS WRITTEN BY HIM WHILE IM- 
PRISONED AT THAT PLACE. 

The first letter of Reytse Aysess, written in his 

prison., how he was betrayed, apprehended and 

put into bonds by the Bailiff, called An- 

dries Grief, and boldly and fearlessly 

acknowledged and confessed his 

faith. 

It happened in the year 1573, the 18th of Sep- 
tember, that I came to Oldenborn, where I met the 
Bailiff, who requested me to go with him, saying 
that he had something to tell me. When we had 
entered his house, he asked me where I lived. I 
replied: "In Bechsterswaegh." He then asked me 
how old I was; I said that I did not know it accu- 
rately. He further asked me where I had stayed 
over night. I said: "In my father's house." He 
asked me whether H. had not been there; to which 
I made no reply. Then he urged me so hard in re- 
gard to it, that I finally said, "Yes." He then 
asked me concerning many others. I kept silence 
for a long time. Finally, after many temptations, I 
said that W. had also been there, and that formerly 
we had been very intimate friends; and after some 



944 



MARTYRS MIRROR. 



other conversation which we had together I was 
silent. He then put fetters on me, and wanted to 
instruct me from the ancient fathers of fifteen hun- 
dred years ago, and from other writings not con- 
tained in the New Testament. I said that I would 
accept no other writings than the New Testament. 
The next day, in the morning, the substitute of 
Leeuwaerden came, who tempted me very much, to 
tell who all had been at my father's house; but the 
almighty God kept my lips . Hence they took me 
to Leeuwaerden, and cast me into a dungeon, in 
which there were eight who cared nothing for God. 
There I at first became very sorrowful, and day 
and night called upon the almighty God, that he 
wOuld keep me; and he enlightened my heart, for 
which I praise and thank the eternal Father for his 
great benefits shown me. After I had been confined 
there five days, they brought me into another 
prison, to a lord, for which I praised and thanked 
God. 



DIVERS EXAMINATIONS OF REYTSE AYSESS BEFORE 

THE COMMISSARY, PASTORS, PRIESTS, 

BISHOPS, AND OTHERS. 

On the sixth day they brought me before the 
commissary, and in going thither there met me an 
old man, who bade me "good evening." I re- 
turned the compliment, however was frightened 
when I saw him. But he said to me: "You have 
a bad commissary ' ' ; and he conversed much more 
with me, and instructed me how I should answer 
the commissary; and so I went in. 

The commissary bade me "Good day," and T 
wished him the same. He then asked me: " What 
is your business here?" I replied: "I have been 
brought here against my will." He further asked 
what I believed' Ans. ' ' I believe in God Almighty; 
and that there is but one Lord, one faith, and one 
baptism, by which we can be saved." He said that 
he also believed that, but that I was seduced. I said: 
"Is God then a seducer?" Commissary. "No; 
but you have been seduced by Menno and other 
seducers." I said that I did not rely on men, but 
on the word of the Lord. He said that I should 
suffer myself to be instructed by the holy Catholic 
Church, since God himself had ordained apostles, 
doctors [teachers] and pastors. I said that I be- 
lieved nothing but the word of God and the New 
Testament. He then asked me, whether I was bap- 
tized. I said: "Yes, upon my faith, as Christ has 
commanded. He then made a long speech, that 
Christ had received flesh and blood from Mary, and 
that I must believe this ; and many other words we 
had together. He then asked me, when I had been 
to confession and the sacrament the last time. I re- 
plied : ' ' Never in my life; ' ' and many other remarks 
we had together. Thus he admonished me, that I 
should suffer myself to be instructed by the holy 
Church, and then he went away. This occurred on 
Friday. 

After I had been in confinement six weeks and 
a half, they took me to the Poorte, where was the 
pastor of Nyehoof (who was pastor of Enchuysen) 



with an advocate. These asked me on what I had 
determined. I said that I would adhere to the 
word of the Lord. They then produced a letter, in 
which was written all that I had confessed. There- 
upon they asked me, whether I considered the 
church of the Mennists a true church. I said; "You - 
call it so, but I regard it as the true church 
of God. ' ' This the)' wrote down. Then they asked 
me, whether I was baptized upon my faith. I said : 
"Yes." They also asked me whether I had not 
been baptized in my infancy. I said ; ' ' Yes ; but 
that was no baptism as Christ commanded, for Christ 
taught to repent, amend, and then to be baptized 
for the remission of sins. See, so I was baptized." 
Then they said that infants were born in original 
sin ; hence they had to be cleansed by baptism. 

1 replied : ' ' Christ has redeemed us from the fall 
and transgression of Adam ; hence he says himself, 
that to the children belongs the kingdom of heaven. 
They said ; ' ' Yes, those were circumcised children. ' ' 
Then they asked whether I had been in the church 
of the Mennists. I replied that I had been in the 
church of God. This they wrote down. Ques. "What 
do you hold concerning the Roman church?" 
Ans. "Nothing." Ques. "What do you hold 
touching the sacrament ? ' ' Ans. ' ' I have never in 
all my life read of a sacrament, but of the Lord's 
Supper ; and this I indeed want to observe, as 
Christ has commanded it; but of yours I think 
nothing." Ques. "Do you believe that God is al- 
mighty ? " I said : ' 'Yes. ' ' And whether God there- 
fore should not come into the bread which they 
break ? ' ' Ans. ' ' This I never believed. ' ' They also 
asked whether I did not believe that Christ had 
received flesh and blood from Mary. I briefly said 
that I did not believe it. These are principally the 
articles which they asked me, and they noted down 
every thing. I then asked the priest: "If I should 
fulfill your will, would you be willing to be respon- 
sible for my soul ? ' ' He said : ' ' Yes, for you and 
the whole world." I said that this was as the apos- 
tle says : While they promise them liberty, they 
themselves are the servants of corruption (2 Peter 

2 : 19). He said that this was not spoken to them. 
And after some more conversation which we had, 
they told me to go, and we bade one another adieu 
for this time. 

After I had been in prison seven weeks, I was 
again taken to the Poorte, into a large hall, where 
were three priests, one of whom was the one of Nye- 
hoof, with whom I have often been ; the other was 
a Friesian. These asked me what I had determined 
on. I replied that by the help of God I would ad- 
here to the word of the Lord. He said that it was 
not the word of God, and that I was seduced ; he 
was sorry, because we were both Friesans ; ' ' for, ' ' 
said he, "when one has temporal matters on hand 
that he does not understand, he seeks advice from 
those that are wise and knowing in such matters, 
and suffers himself to be instructed ; hence it is 
necessary that one also suffer himself to be instructed 
by wise men of the holy Church, in matters from 
which depends eternal salvation." Ans. "Whoever 
rightly instructs me with the word of the Lord, him 
I will gladly hear; but by your instruction I should 



MARTYRS MIRROR. 



945 



be seduced. ' ' They said that I was already seduced ; 
but if I would suffer myself to be instructed by 
the holy Church, they would pledge their souls for 
me at the last day. I replied that they should have 
enough to do with their own souls. But with them it 
was a settled thing, that I was seduced. So we 
finally came to infant baptism. 

They said that infants were born in original sin. 
I said : ' ' Christ made us free, and called the chil- 
dren to him, declaring that to such -belongs the 
kingdom of God." Priest. "Flesh or blood cannot 
inherit the kingdom of God ; hence we must be 
born of water and of the Spirit : therefore it follows 
that infants must be baptized, if they are to be 
regenerated and inherit the kingdom of God." 
Reytse. ' ' Children are in the grace of God as long 
as they are in their ignorance, and they are washed 
through the blood of Christ; hence baptism in their 
case is vain and to no purpose." Priest. "How do 
you understand regeneration ? ' ' Reytse. " A man 
must truly repent and amend his life, with a contrite 
heart confess his sins before God, that he is sin- 
cerely sorry for them, and with confidence call to 
God for forgiveness, and thus believe in God's word 
and submit to it in all obedience ; upon such con- 
fession he is to receive baptism for the remission 
of sins ; this certainly cannot be done by infants." 
Priest. "Nevertheless, infants must be baptized; 
for the apostles baptized entire households, and 
there doubtless, were also children." Reytse. "The 
house of Stephanus addicted themselves to the 
ministry of the saints, which no children can do." 
(i Cor. 16:15). They then asserted that first the 
apostles, and after them the holy fathers, had insti- 
tuted it, fifteen hundred years ago. I said that the 
Pope had instituted it, who wanted to improve on 
Christ. 

Then they were mad, and said that I was se- 
duced, and should plunge my soul and body into 
perdition. I said they might take my life, but my 
soul I should save unto life eternal. Priest. "What 
do you think of the holy Roman Church ? ' ' Reytse. 
"I do not believe in it." Priest. "Do you not be- 
lieve that the priests can forgive sin?" Reytse. 
"No; for it is God alone that can forgive sin." 
This they wrote down. Priest. "Do you not be- 
lieve that God's flesh and blood are in the bread 
which we break ? ' ' Reytse. ' ' No .' ' Priest. ' ' This 
is clear enough; for Christ says: 'Take, eat; this is 
my body;' this you cannot contradict." Reytse. 
' ' Christ gave his disciples bread to eat and wine to 
drink, as the evangelists testify, and not his body, 
for he still sat there bodily at the table with them. 
And to his disciples who understood his words car- 
nally, as you do, and murmured at it, he said: 'The 
flesh profiteth nothing: the words that I speak unto 
you, they are spirit, and they are life.' John 6:63. 
His flesh and blood he gave as a redemption for 
many, and not that his flesh is to be eaten. He is 
sitting at the right hand of God his almighty Father, 
and shall not come thence, before he shall judge the 
quick and the dead; hence he shall not come under 
your teeth." Priest. " Nevertheless Paul says : The 
bread which we break, is it not the body of Christ? 
and the cup which we bless, is it not the blood of 



Christ? hence we must believe that God's flesh and 
blood are in the holy sacrament. " Reytse. "I have 
not read of a sacrament, but of the Lord's Supper; 
this I indeed want to observe with the church of 
God, but yours I do not desire." 

They said much more with regard to it, which is 
too lengthy for me to relate. They esteemed the 
sacrament so highly, that whenever they name it, 
they raise their caps, - and they looked sharply at 
me, because I would not show it reverence too. 
They also asked me whether I did not believe that 
Christ had received flesh and blood from Mary. 
I said that Christ came by his divine power out of 
heaven, was conceived in Mary through the Holy 
Ghost, and born of her, and took upon him the 
form of a servant, and became like unto us in all 
things, except sin, so that he was not born of the 
blood, nor of the will of the flesh, and did not re- 
ceive flesh or blood from Mary, which came to pass 
in such a manner, that Mary at first could not un- 
derstand it herself, for she asked the angel: How 
shall this be, seeing I know not a man ? The angel 
answered her: "The Holy Ghost shall come upon 
thee, and the power of the Highest shall over- 
shadow thee: therefore also that holy thing which 
shall be born of thee shall be called the Son of God." 
Luke 1 : 34, 35. Against this they did not say much. 
Priest. "Do you not believe that the saints in 
heaven are to be honored and worshiped ? ' ' Reytse. 
"I indeed desire to honor the saints, for men are 
honored; but not to worship them. But I want to 
worship God alone, for it is written: 'Thou shalt 
worship the Lord thy God, and him only shalt 
thou serve.'" .Matt. 4:10. Priest. "What do you 
believe of purgatory?" Reytse. "I have not read 
that there is a purgatory; where is it written?" 
Priest. "In the books of the Maccabees." 

He further admonished me, that I should suffer 
myself to be instructed by the holy Church, which 
had stood for fifteen hundred years, while our sect 
had existed only fifty years, for Menno Symons had 
first introduced it. Reytse. ' ' There were from the 
beginning of the world two classes of people, a peo- 
ple of God and a people of the devil. But the chil- 
dren of God have always been persecuted and dis- 
persed, so that they have always been in a minority, 
and sometimes very few in number, so that they had 
to hide themselves in caves and dens, and as they are 
not of the world, the world does also not know 
them; but the ungodly have always been powerful, 
and have prevailed, and therefore you do not know 
the children of God, neither did your fathers know 
them, and you think that they have only now 
arisen. ' ' 

They said that I was seduced; their church had 
always existed from the beginning. I said : ' ' When 
we shall appear before the judgment-seat of Christ, 
it will be found otherwise; then you will say: These 
are they whom we had in derision: O how they are 
now numbered among the children of God." Wis- 
dom 5:3, 5. They also told me that I should not 
concern myself with the Scriptures, but simply go 
to church, and suffer myself to be instructed there, 
and not be obstinate, since the Scripture says that 
every word is established in the mouth of two or 



94:6 



MARTYRS MIRROR. 



three witnesses, and hence I was bound to believe 
them. Reytse. ' ' I believe the word of the Lord far 
more than your testimony; I do not want to depart 
from it, and hope by the help of God to live and 
die for it, because Christ says: 'Whosoever shall 
confess me before men, him will I confess also be- 
fore my Father which is in heaven. ' ' ' Matthew 
10:32. 

. We had many other words,* which it would take 
too long to relate. They approached me so with 
sophistry, that if the Lord had not been on my side, 
I would have had to succumb; so that I may well 
say: The Lord is my helper, of whom shall I be 
afraid? Ps. 56:11. 

After I had been in prison nine weeks, I was 
again conducted to the Poorte, where were two 
priests and the bishop's commissary; one was the 
priest of Nyehoof, the other was from the country. 
When I came to them, I uncovered my head, and 
greeted them. They first asked me on what I had 
determined, whether I would not amend. I said: 
"Yes, as much as is in my ability." They then 
produced a letter, which contained the articles 
which I had previously confessed; this they read to 
me and asked whether I would adhere to it. I said : 
"Yes." They said, then I was damned, and 
should plunge soul and body into eternal perdition. 
Reytse. ' ' How dare you condemn me so dreadfully, 
whereas judgment belongs to the Lord?" Priest. 
"You have offended against the Scriptures, and 
apostatized from the holy Church, which has stood 
for fifteen hundred years, while your sect has not 
existed more. than forty years; and you have suf- 
fered yourself to be rebaptized, whereas you had 
been baptized before. 

Then we had many words again concerning bap- 
tism; his conclusion was, that children which die 
without baptism are damned forever. Reytse. "And 
are you not afraid, so dreadfully to condemn the 
innocent children, when Christ has promised them 
the kingdom of heaven, so long as they remain in 
their innocence?" Priest. " No one can enter into 
the kingdom of heaven, he must first be born of 
water and of the Spirit; hence children must be bap- 
tized, if they are to be saved; the apostles also bap- 
tized many households, where certainly there were 
also children." Reytse. So far as the households 
are concerned, it is written that the house of Ste- 
phanas addicted themselves to the ministry of the 
saints, which is certainly not a work of children.' 
1 Cor. 16:15. And of the house of Cornelius it is 
written : That when Cornelius, the centurion of Ces- 
area, had called together his friends and kinsmen 
into his house, he said among other things to Peter: 
Thou hast well done that thou art come. Now 
therefore are we all here present before God, to hear 
all things that are commanded thee of God. And 
while Peter yet spake these words, the Holy Ghost 
fell on all them which heard the word. And they 
of the circumcision which believed were astonished, 
as many as came with Peter, because that on the 
Gentiles also was poured out the gift of the Holy 
Ghost. For they heard them speak with tongues, 
and magnify God. Then answered Peter, can any 
man forbid water, that these should not be baptized, 



which have received the Holy Ghost as well as we? 
Acts 10:33, 44 — 47- From this you can easily per- 
ceive, if you are not entirely struck with blindness, 
that this is not spoken of children. Again, Paul 
preached the word of God to the jailer and to all 
that were in his house, and after they were baptized 
he rejoiced with all those that were in his house, 
that he had come to believe in God (Acts 16:34), 
which is above the understanding of children, for to 
understand the preaching of the word of God, to 
believe in it, and to rejoice on account of the faith, 
this is far from children." Then they said that there 
were many other writings that testified with regard 
to it; but I did not want to receive any writings ex- 
cept the New Testament, which Christ sealed with 
his precious blood. Then they asked me, whether 
the children of the heathen and the Turks should 
also be saved. I said: "Yes, as well as your bap- 
tized children. ' ' Then they were greatly astonished, 
and spoke scornfully to me and damned me. One 
of the priests sat by me, and asked me how I dared 
speak such words; he knew that I was damned, as 
well as he knew that I was sitting by him. I laugh- 
ingly said: "How could you know it better?" And 
after many words which we had about infant bap- 
tism, I finally said that I believed nothing but what 
I had confessed. They again asked me, whether I 
did not believe that our Lord is present in the form 
of bread. I said: ' ' This I do not believe; for he will 
not come under your teeth." I asked the priest 
whether he believed it. Then he held out his finger 
and said he believed more certainly that God was in 
the bread, than he believed that that was his finger. 
And after other words which we had together, they 
got some clean paper and asked all the articles of 
me anew: whether I acknowledged the church of 
the Mennists as a true church, and how long it was 
since I had been baptized. I said : About four years. 
And so on, they asked all the articles of me again. 
I answered them in the same manner as before, and 
they noted down everything exactly, to deliver it to 
the lords. Finally, when all the remarks had been 
concluded, they produced a letter, which was the 
sentence which the bishop had concluded over me, 
in which they damned me as an unbelieving, diso- 
bedient and obstinate heretic, and delivered me into 
the hands of the secular judges. Since he had suffi- 
ciently admonished me, and I would not let myself 
be instructed, he, like Pilate, took water and 
washed his hands, and also thought that he was 
clear of my blood; hence I had to expect the sen- 
tence, and many other words. Then they told me 
to go. 

After I had been in prison twelve weeks, they led 
me into the castellan's house, where were the bishop 
with a councillor, the pastor of Oudenhoof, the pas- 
tor of Nyehoof, the pastor of Jorwert, and the bish- 
op's commissary. After they had taken their seats, 
they called me, and when I came in I took off my 
hat and sat as a sheep in the midst of a troop of 
wolves. They looked at me sharply and earnestly; 
but the Lord my God, in whom I trust, strength- 
ened me and gave me a bold heart, so that I was 
fearless before them all. The bishop commenced, 
and asked me whether I would still continue in the 



MARTYRS MIRROR. 



947 



faith. I was silent for a while, for it seemed unnec- 
cessary to me to answer that question; but he had 
so much to say, that I was finally compelled to de- 
fend myself; for I had resolved not to dispute any 
more. Thus I occasionally reproved and contra- 
dicted their foolish ignorance, for I was grieved that 
the truth should be so blasphemed; and that they 
should not think that I would listen to them. The 
sum and substance of what they said was, that I was 
seduced, and that those who had taught me had 
been seducers, as Menno, who was a vagabond. I 
said that I did not rely upon Menno, or human 
doctrine, but only upon the word of God; in this I 
desire by the help of the Lord to live and to die. 
We also had many other words, as, of infant bap- 
tism. I said: "It is not contained in the Scriptures, 
that the children are to be baptized; if this had been 
the will of the Lord, he would doubtless have com- 
manded it: but since there is nothing written con- 
cerning it, and neither our Lord Jesus Christ nor 
his apostles have made mention of it, it is a great 
presumption, that we poor, vain human creatures 
want to improve it, whereas it is written, that we 
are not to add to, or take away from the Lord's 
commandments: he that does this, upon him eternal 
woe is pronounced." (Deut. 4:2; Prov. 30:6; Rev- 
elation 22:18). 

Finally the bishop said that none of all the articles 
so surprised him, than this: That I did not believe 
that the Lord Jesus Christ is now personally man in 
heaven, just as he was upon earth, with wounds and 
stripes which he received from the Jews. This I 
would not accept because I had not read of it, but I 
I believe that he is now in the Divinity, sit- 



said: 



ting at the right hand of the almighty Father, in his 
glory, and shall come again with power and majesty, 
as the Scripture testifies with regard to it." Then 
the bishop took the Bible, and read the vision which 
John had seen in the Island of Patmos, of one who 
was like unto the Son of man; and when he had 
read it, he closed the book, for it contradicted him. 
A man can certainly not be of such a nature in his 
members, as John declares of that vision. 

They then rehearsed the articles of my faith anew, 
and I confessed as I had always confessed before; 
and after they had noted it down, they went away. 
The councillor said that I had forfeited my life, ac- 
cording to the decree. They then took me back 
into prison . 

I would have related all these matters at length, 
but my gift is small, and my hand heavy for writing; 
hence I must run over them very briefly. 

After I had been imprisoned about thirteen weeks, 
they conducted me once more into the castellan's 
house, where was the pastor of Nyehoof, who again 
began to say that Christ is now personally in heaven, 
as he was upon earth, in like form as we are. I de- 
fended myself, and proved it to him from John's 
Revelation. He said that no one could understand 
John's Revelation, which surprised me. And in all 
his remarks he called me brother. I said: "Why 
do you call me brother? I do not want to be your 
brother." He answered that he hoped that we 
should yet become one fold. And after some more 
conversation he left me. 



ANOTHER CONFESSION WHICH REYTSE AYSESS 

MADE BEFORE THE BISHOP, ON THE 5TH 

OF JANUARY, A. D. 1574. 

The love of God, the communion of the Holy 
Ghost, and the love of the Father, who gave his 
only Son for us all, keep, strengthen and confirm 
you and us all unto the end, that we may hereafter 
come to the Shepherd Jesus Christ. My affectionate 
request of you, my cordially beloved friends, is, that 
you make haste to enter into his rest. Heb. 4:11. 

After all proper salutation, let me inform your 
love, that on the fifth day of this year, 1574, I was 
before the bishop, who said: "Good-day, and a 
Blessed New Year. Will you not yet give yourself 
to the holy Catholic faith, in which all your forefa- 
thers believed, and in which we still believe?" 
Ans. "A blessed New Year I indeed desire from 
the heart; but in your faith I do not wish to believe, 
but I want to believe in the holy Scriptures." The 
bishop said, I had built upon men, and upon the 
doctrines of men. Reytse. "I have not built upon 
men; I have built upon the foundation of the apos- 
tles and prophets, yea, upon the rock; therefore my 
house shall stand. Behold, these are now the tem- 
pests that assail my house; had it such a foundation, 
it would fall; but now it is founded upon the rock." 
Bishop. "What is the reason that you went out 
from us, for you have confessed that you have never 
heard our doctrine?" Reytse. "Hear me; I shall 
tell you : When I was a child, I went there as oth- 
ers; but my parents kept me from the sinners' path, 
for which I am very thankful to them. But when I 
attained to my understanding, I read in the holy 
Scriptures that the way to the kingdom of God 
is narrow and strait, and that flesh and blood 
must remain on [the posts] ; that we must be well 
fitted; that there must be a pure church; that the 
stones must be hewn and squared, before they 
may be put into the house of God, of which Christ 
Jesus is the corner stone; and that there are to be 
no whores, rogues, drunkards, covetous, or idola- 
ters in the church of God. But I found that your 
church of which you are the head or ruler is such 
a church; and I am concerned for you, because 
you are a meek man; hence I pray you, that for 
once you will search the holy Scriptures; for it 
seems to me that you know better than you speak; 
you have a soul to lose as well as I." He said that 
as regards drunkenness, fornication and other sins 
that were in their church, they had ordained that 
one should pray for it, and the priests would for- 
give the sins. I said: "The priests cannot forgive 
sin, but to pray God to forgive sin, is very good: 
but a man must pray from the heart, that he may 
never during all the days of his life sin any more. 
But I must ask you once, whether you think, that 
if a man sins to-day or to-morrow, and asks the 
Lord for forgiveness, and does so every day, the 
Lord will forgive him ? " He said, this could be. I 
said it could not. 

Finally the bishop made a long speech, that I 
would not obey my superior, and had thus aposta- 
tized from their holy faith, and joined the Mennists 



948 



MARTYRS MIRROR. 



and Tibbites. I said I had never been disobedient, 
and had never opposed the king, and did not want 
to bear the sword against any one, as Christ teaches. 
Then the bishop said he would take the clearest of 
that which I could say nothing against, and that I 
should suppose myself to be ignorant, and he would 
suppose that he was ignorant, and so the Scriptures 
should judge between us. I told him to say on; if it 
would agree with the Scriptures, I would hear him. 
He said the Lord spoke very clearly in the Gospel, 
where he says: Take, eat; this is my body, which 
is broken for you; likewise the cup; hence we must 
eat his flesh, and drink his blood, as he said; this 
you cannot contradict. I said I well knew that it is 
written that the Lord said: Take, eat; this is my 
body; but I know that the Lord is in high heaven 
and does not come under men's teeth for your own 
people do not believe that you give them flesh and 
blood. He said they had to believe it. I said that 
the Lord spoke thus: "Take, eat; this is my body 
which shall be broken for you. This is what the 
Lord said, but the disciples asked: How can this 
man give us his flesh to eat? But the Lord said that 
flesh and blood profit nothing, but the words are 
spirit and life (John 6). Hence it is clear enough, 
that we are not to eat and drink Christ's flesh and 
blood, as he said, but that we are thereby to re- 
member his death and sufferings; for the Lord gave 
his body for the whole world, and for the original 
sin in which we were born. If the Lord had not 
redeemed us from the sin imposed upon us by 
Adam, we could not have been saved; but now the 
Lord has redeemed us with his flesh and blood, and 
made us free from all sin, and shed his blood for 
many; hence we cannot eat his flesh, because he 
made us free with it." Gal. 5:1. 

The bishop said that Christ did not say of his own 
flesh that it profiteth nothing, but of other flesh; 
hence, since the Lord so clearly says it, we must eat 
his flesh, and drink his blood, if we are to be saved; 
for he said that Paul says: Is this not the cup of 
blessing ? Hence you cannot contradict what Christ 
and Paul have so clearly expressed. Reytse. ' ' My 
lord, I well know what Christ and Paul said, for the 
apostles brake bread from house to house, as we 
clearly read, in proof of it, and as Christ has left us. 
But he kept insisting that we had to eat the Lord's 
flesh, if we are to be saved. 

The bishop further made a long speech concern- 
ing the resurrection of the dead, how we shall die, 
and rise again with this flesh, and many other re- 
marks which he made about the resurrection. I 
finally said that I indeed believed that there is a 
resurrection of the dead, for if there were no resur- 
rection of the dead, Christ would profit us nothing 
and I would in that case not suffer thus; but that 
this was a useless disputation. Then he dropped the 
matter, and made a long speech, how it was writ- 
ten of one Lord, one faith and baptism; hence I 
had transgressed this, having suffered myself to be 
rebaptized, when I had been baptized once, and 
that I had transgressed the holy Scriptures, and 
been baptized in the name of the Father, and of the 
Son, and of the Holy Ghost, which is contrary to 
the ordinance of the holy Church. Reytse. "I have ' 



not been rebaptized, having been baptized once; 
for I well know that there is written of one Lord 
and one faith; hence I betook myself to one baptism 
as the Lord teaches in many places, that the believ- 
ing are to be baptized: I therefore betook myself to 
the baptism of repentance, as is proper according to 
the Scriptures, and according to my human weak- 
ness. But what you say, that I have been rebap- 
tized, this I deny; for I do not recognize the 
baptism of infants as a baptism, but as a human in- 
stitution, as is obvious enough, since there is no 
Scripture that children ought to be baptized." 

The bishop said that we must be born of water 
and of the Spirit, if we are to be saved; hence chil- 
dren must be baptized, if they are to be saved. 
Reytse. "No; this is no Scripture, that children 
ought to be baptized; for the Lord called the chil- 
dren to him, that they should not be turned away, 
for theirs is the kingdom of God; hence they are al- 
ready saved." He said that they were believing 
[believers?] children, that were circumcised, and he 
made a long speech about the circumcision of Abra- 
ham, that the children had to be circumcised, or 
they were damned; and as then was circumcision, 
so now baptism has been ordained by the holy fa- 
thers, as is now the case. Reytse. ' ' To this I say 
no; it is not so, that the children that were not cir- 
cumcised were damned; for it was a command of 
God, that they should be circumcised. They were 
to be circumcised because they were Abraham's 
seed; the Lord had so commanded it, because they 
should be his people, and not for the reason that 
they that were not circumcised should be damned. 
For they were circumcised on the eighth day, and 
many must have died before they reached the age 
at which they received the sign of circumcision; 
hence great injustice would certainly have been 
done the poor children, and in such a case all the 
female children would certainly have been damned, 
who are heirs of the kingdom of God as well as 
we." To this he said the children had nevertheless 
to be baptized, if they were to be saved. Reytse. 
"No; I further say, that the children are in the 
hands of God, so long as they are ignorant, and 
baptism does not belong to them ; but to those that 
have repented; for John preached repentance and 
amendment, and only those [the penitent] to be 
baptized, for the remission of sins, as he also says: 
O generation of vipers, who hath warned you to 
flee from the wrath to come? Repent, therefore, 
and save yourselves from this untoward generation. 
Luke 3:7, 8; Acts 2:40. 

The bishop said that I could not prove it with 
John's baptism. I said that Christ himself came to 
John, and requested it of John. John refused it to 
the Lord. The Lord said: "Suffer it to be so now, 
for thus it becometh us to fulfill all righteousness;" 
and John suffered him. Why do you say that I can 
not prove it with John's baptism ? for Christ himself 
requested it. The bishop made but little reply to 
it. I said: I will show you still more Scriptures, 
that it belongs to believers, as the eunuch to whom 
Philip came. Philip said: " Understandest thou 
what thou readest?" He said: " How should I un- 
derstand it, except some one instruct me?" Philip 



MARTYRS MIRROR. 



949 



preached unto him from the beginning, and he be- 
lieved it. He said: "Here is water; what doth hin- 
der me to be baptized ? " Philip said: "If thou be- 
lievest with all thine heart, thou mayest." The 
eunuch replied: "I believe that Jesus Christ is the 
Son of the living God." Then he baptized him. 
(Acts 8, ) Here we see that faith was before baptism 
nor was he a child. Further, in like manner also 
Paul was baptized, when he had become a believer. 
Pray, read the Acts of the Apostles through. The 
bishop said, they also did want to baptize such 
adults that had not been baptized in their infancy, 
as the heathen or Tibbites, who were not baptized 
in their infancy; hence they would also baptize 
adults, for he said that it was written : "He that be- 
lieveth and is baptized shall be saved." Though 
faith is mentioned before baptism, it is all the same; 
hence children must be baptized: for there are many 
that do not become so old that they attain their 
reason ; hence they certainly die without baptism and 
are as certainly damned. Children must therefore 
be baptized, that they may all be saved. I said, that 
the children are in the hands of God, and bap- 
tism does not pertain to them, for there is no 
Scripture which declares that it does. Had it 
been the will of the Lord, he would have com- 
manded it; but now he has commanded that 
the believers are to be baptized, as he taught, 
and as his apostles practiced. Hence prove to 
me with the Scriptures, that it is commanded to 
baptize poor innocent infants, which have done no 
sin; for though I had never so many ^children , I 
would not have them receive your baptism. He 
said, though it was not commanded to baptize chil- 
dren, neither was it forbidden to baptize them; hence 
there is no Scripture prohibiting it. I said: All that 
the Lord has not commanded he has forbidden. 
Hence, if he has commanded to baptize the believ- 
ing, men ought not to do differently from what the 
Lord himself has commanded, for we every where 
read of a baptism of repentance, and not of a bap- 
tism of infants, as you teach and do. Why do you 
do that which ought not to be? For it seems to me 
that you know better; tell the truth." But he made 
me >no reply to it; except that I was seduced; if I 
adhered to this faith I would be damned; hence I 
should betake myself to the holy Catholic faith. 
And we had many other words, but it grew late, 
and he -went out, and said to the castellan, that 
there was no hope for me, and that I would not suf- 
fer myself to be instructed; and told me to consider 
the matter further. I said that I wanted to do that; 
but in this respect I have already considered; but do 
you consider it, I pray you. 



ANOTHER CONFESSION OF REYTSE AYSESS, MADE 

BEFORE AN ARROGANT PRIEST; TOGETHER 

WITH AN EPISTLE OR EXHORTATION 

TO THE FRIENDS. 

Shortly after there came a priest, who was very 
arrogant; he asked me what I had determined with 
regard to the letter which the bishop had sent me. 



Reytse. "I have determined even as I said to you 
the last time. For by what he writes I have not 
been made weaker, but stronger, he foolishly writes 
that no sin hinders or prevents a man, and that we 
may observe the Supper with whores and rogues, 
and that also no sin is so great that it can prevent a 
man; all of which he wants to prove with the eighth 
chapter of Mark, where the Lord fed the great mul- 
titude. Reytse. "What do you want to prove 
thereby? O how blind you are!" He became an- 
gry, and would not understand Scripture, but blas- 
phemed and spoke very ugly, and said that 1 con- 
temned and rejected the Lord's death with my sec- 
ond baptism. But I said that I did not contemn the 
Lord's death, but deemed it good; " for, if I should 
confess this as you say, woe would be to me; for I 
do not recognize your baptism as a baptism, since 
there is no Scripture for it. But with your infant 
baptism, you reject Christ's sufferings and death, for 
Christ has redeemed us; but you say that the chil- 
dren are damned, which you cannot prove with 
Scripture. But those who live in sin, who, the Lord 
says shall not enter into the kingdom of God, these 
you say are saved; drunkards, covetous, and forni- 
cators, and whatever sins they may do, who the 
Lord says shall not inherit the kingdom of God, 
these you say are saved. But the poor children, 
who are already saved, as the Lord has said, these 
you say are damned. Is it not a lamentable matter 
that you are so blinded ? Hence wake up once, I 
pray you, for it will ruin you. ' ' He said that I had 
a faith like a Turk. I said: "What is the Turk's 
faith?" He said: "The Turk believes in a piece 
of wood, or in whatever suits him." I said that 
they [the papists] believed in a piece of bread, which 
they held up as God, worshiping it, and falling upon 
their knees before it, and regarding it as God. 
Likewise, the idolatrous infant baptism, is that any 
better than the Turk's faith?" He became angry, 
and reviled us much, and did not think that we 
were the right people, I said: "If I should tell you 
what I consider you to be, you would not like it. " 
He said tell it. Reytse. "Well then I shall tell 
you; I consider you the vile world, the congregation 
of the dead, and heathen and Turks according to 
the spirit, and that you are alienated from the life 
of God (Prov. 21 : 16; Eph. 4:18); and as is written 
concerning you in Daniel 12, and in Revelation, so 
it shall be found in the day of the Lord. Repent 
therefore, and come out from her, that ye be not 
partakers of her sins." (Rev. 18:4.) 

Then he arose and hastened away, but I overtook 
him in another room, where we conversed for a 
little while about infant baptism and other things. 
Finally he said that he could not remain any 
longer, since he was to stand godfather to a child, 
I begged him not to do it; "for" said I, "The 
child is as good as you can make it." He said 
that he would do it, nevertheless. He also spoke 
much about the war, and about the Gueux,* 
that their cause was a bad one, and that we aided 
them with money and property. I told him what 
he said was not true; for we did not want in 



Beggars, a sobriquet of the Reformed. 



950 



MARTYRS MIRROR. 



any wise to defend them with money or blood, "for 
I think nothing of the Gueux, neither of you, for 
you cannot stand before God, miserably as you are 
betraying and slaying one another. However, the 
Gueux are not as bloodthirsty as you are, for if they 
had apprehended me, they would let me go, but 
you want to shed my blood." He became angry 
and said: "You desperate miscreant, should we 
not kill you ? we should not be able to answer be- 
fore God, [if we should allow to live] such a heretic 
as you are; for we do so much running on your ac- 
count that no money could hire us to do it; hence 
you shall here receive the temporal fire, and here- 
after the eternal, because you will not suffer yourself 
to be instructed, as much as we have done for 
you. ' ' 

I talked to him very gently, but he said that I 
had the devil in me, and that he transformed him- 
self into an angel of light, and had seduced me, 
that I could not remain in the true way. Reytse. 
1 ' I have no devil, but I speak with a free and glad 
heart." He reviled much; adducing no Scriptures 
but only saying that they had done much for me, 
and were always on the run to win my soul and save 
my life, and now there was no prospect that I would 
renounce my heresy; hence the bishop had to cut 
me off, as was right. Reytse. ' ' I never desired that 
you should come to me, and you may stay at home 
for I do not wish to hear you, nor to believe you, 
and you might have saved all your running, for the 
reward which you earned by me will not be great, 

Finally he spoke about praying, and boasted 
much of his praying; he said that he prayed more in 
one week, than I in three months, and he had much 
to say about praying, and that Christ prayed in the 
temple. I said that he was like the Pharisees, who 
boasted themselves so much of their praying, and 
stood in the temple, and on the street corners, to be 
seen of men. And in all your words you are like 
them; hence take good heed how you boast, for a 
tree shall be known by its fruit; for I do not like 
your fruit. He said that I had the heart of a Phari- 
see, and he their clothes; which is the better. 
Reytse. "No; it seems to me you have both, the 
heart and the clothes, for the Lord did not act thus, 
neither did his apostles lead such a life, nor have 
such clothing in their time, as you have, which is 
contrary to the'JBcriptures, hence take heed what 
you put on, for I beseech you to repent, for you 
cannot stand before the Lord with your faith, nor 
with your walk, nor with your church, for which 
you want to be responsible in the day of the Lord. 
Finally he went away. I told him to tell the bishop 
that he did not need to come again on my account, 
since I would in no wise hear him. He bade me 
good-day, and they brought me back into prison. 
About three days after, a messenger came from the 
bishop, and said that I should hear my sentence in 
three days from that time. On the appointed day 
they came, [and^transacted their business, as they 
understood it, and passed judgment upon me, being 
very pompous and verbose in their sentence. 
When, they had finished their business, they went 
away; but there remained a priest, who reviled 
much and talked improperly and unfitly. I would 



not talk with him, because they had delivered me 
over, and also because he spoke so ill and un- 
seemly. Then he went away. A considerable time 
elapsed before I wrote this down, for I could not 
well recollect it because of my fellow-prisoners. And 
my memory also is rather short; some remarks I 
have forgotten ; and if I were to write all, it would 
be far too much, for I have been before the bishop 
and his colleagues eleven times at least, and I talked 
much with them concerning all the articles of the 
faith. 

Written by me, your beloved brother in the 
Lord. 

Reytse Aysess. 



AN EPISTLE OR EXHORTATION OF REYTSE AYSESS, 
WRITTEN TO THE FRIENDS. 

O dear friends, fear not, neither be surprised, 
when you are tried by manifold temptations which 
may come upon a Christian, and also do come upon 
him in bonds and imprisonment, as I now find, it is 
grievous according to the flesh, but very light ac- 
cording to the spirit, for it is the power of God. 
This I have experienced in these bonds, that the 
Lord is with those that seek and fear him from the 
heart. Hence, my dear friends, who have. received 
like faith with me, fear the Lord from the heart, 
that if it should be the Lord's will to have you here 
in such bonds or imprisonment, you may be able 
to withstand, for they employ much craftiness and 
subtlety, to draw us away from the truth, and they 
know how to exalt lies, and abolish truth, with 
feigned words of their own devising: sometimes with 
very gentle words, and sometimes with harsh ones, 
by which they think to weaken and discourage one, 
as they have done with me. And also Satan, as 
Peter says, walketh about us as a roaring lion, 
seeking where he can devour us : so he has also 
assailed me, but the Lord has hitherto kept me, 
for which I thank him. But Satan once assailed me 
with a temptation which I must write to you, to 
show you how crafty the evil One is. I once spake 
with a priest, who reviled us and said that they 
sang the psalms of David, while we sang hymns 
which men had made. And when I came back into 
prison, the tempter very craftilv assailed me, that 
it was true, that we did sing hymns which men had 
made. And I was grieved that I should suffer, and 
it might be wrong, and I was still young in years, 
and it grieved me much. Finally I thought: I know 
better; I know that the hymns are made from the 
holy Scriptures, and that it is right; if I could do 
according to them, I should be saved. Then I re- 
flected on the priest's walk, and on their faith, and 
on the things which they had spoken against the 
holy Scriptures, which are lies, and I entreated the 
Lord, and it entered my mind no more. Hence, 
dear friends, Satan is very crafty; but we must al- 
ways pray the Lord in every assault which he-makes 
upon us, in manifold temptations, for the almighty, 
eternal, merciful God will not suffer us to be tempted 
above that'we are able, but will with the temptation 



MARTYRS MIRROR. 



951 



also make a way to escape, as he has spoken 
(i Cor. 10: 13); for he is our Captain, our Cham- 
pion in all our distress. And do not fear though 
they place me at the stake, and burn me; but be 
strengthened thereby, that the Lord is still so pow- 
erful in his works; and always fear him, and praise 
him, and thank him, now and forever. Amen. 

I further thank those who sent me that book, for 
it delighted and rejoiced me much in the Lord; and 
I commend all of you who fear him to the Lord. 



ANOTHER CONFESSION OF REYTSE AYSESS, MADE 
BEFORE THE COMMISSARY. 

After I had been imprisoned nineteen weeks, I 
was brought before the commissary of the royal 
court, who first demanded an oath of me, that I 
should tell the truth. I said: "The Lord has for- 
bidden us to swear in any wise; hence I do not 
want to take an oath." Then he said that I should 
answer to. his questions with yes and no. I said: 
"I do not want to do this, for you might ask me 
something which it would not be proper for me to 
tell; hence I must first hear what you want to ask 
me." He then first asked me my age. I answered: 
"Twenty-four or five years." He wrote it down. 
He further asked where I was born, where I had 
last resided, and how many children I had. I said: 
"One." Com. "How old is it?" Reytse. "Half 
a year. ' ' Com. " Is it baptized ? ' ' Reytse. ' ' No, not 
that I know." Com. "What is the reason that it 
has not been done?" Reytse. "Because it is not 
commanded in the holy Scriptures." Com. "Are 
you baptized?" Reytse. "Yes, upon my faith, as 
Christ has commanded." Com. "Were you not 
baptized in your infancy?" Reytse. "Yes, but I do 
not recognize that as a scriptural baptism." 

He wrote it all down. He asked me who the one 
was that had baptized me, where it had taken place, 
and who and how many had been at my father's 
house. I said: "I do not want to tell you this; 
I hope you will not ask me concerning it. If you 
thirst so much for the blood and life of men, you 
have me in your hands; do with me according to 
your pleasure, I shall by the help of the Lord freely 
offer my neck for it; but I hope of your grace, that 
you will not question me so severely in regard to it. 
He said they should indeed question me more se- 
verely yet; hence you better tell me voluntarily, 
than involuntarily. I said: "The Lord my God 
will keep me, for this I trust his grace. And after 
he had written down everything, he told me to go. 



A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS 
FATHER. 

Dear father, some time when it suits you, write 
me something concerning your intentions or pur- 
pose, as to where you intend to live, and how your 
temporal affairs stand, also in regard to my sister, 
and also some consolation, for this rejoices me 
much. 



I further inform you that there are now two other 
prisoners with me; they are old men, and we agree 
tolerably well; for they have been confined with me 
for about a month, and we have spoken somewhat 
of the way of the Lord. They are willing to ex- 
change that which they have for something better, 
and they think that they need salvation as much as 
I do. They have indeed formed the good resolve, 
to live no more unto sin, but to be transformed into 
newness of life, which I am glad to hear; but God 
knows the heart. I further let you know that one 
evening the colonel's wife came before the prison, 
just as we were about to be fed. She therefore first 
asked how many prisoners there were here. They 
told her. Then she asked what their crimes were. 
Then one excused himself, as best he could. She 
then asked me, what my crime was . I said that my 
crime for which they held me was not very great. 
She had heard of me, and said I should suffer my- 
self to be instructed by those who were wiser than I. 
I said, I would suffer myself to be instructed with 
that which was right. She further said that people 
said that I did not believe in the Father, nor in the 
Son, and also not in the Holy Ghost; which I earn- 
estly contradicted, and said that I thought much 
thereof, and that my faith was resting thereon, and 
that if I did not believe in the Father, the Son, and 
the Holy Ghost, I should not be worthy to live. 
Then she inquired what it really was. The castel- 
lan's son said that I did not believe in the mass. 
Then she became angry, and I said that I did not 
believe in the ordinances of men, as, namely, in- 
fant baptism, and their sacrament — that the blessed 
Lord was not present in it, but I believed that he 
was in the throne of eternal life. She became angry 
and said that if their were no executioner, she would 
rather put me to death herself, than that I should 
live. And she gave the two prisoners that are with 
me seven stivers, and forbade them to give me any- 
thing of it, and warned them, that they should not 
allow themselves to be seduced by me, and went 
away. Furthermore, dear father, deliver to my 
wife, at the first opportunity, the letter which I 
have written her, and exhort her to that which is 
good, this I affectionately pray you, and all my dear 
friends; my dear old mother above all, and my two 
sisters, and my young brother, that he conduct him- 
self well, when he gets a little more understanding; 
and also my poor child, for whose poor soul I am 
so greatly concerned, that it may please the Lord. 
But I hope the Lord will take it into his kingdom, 
before it commits sin. Walk in love. Eph. 5 : 2. 
Further, dear father, I would desire a Testament, 
if you could send me one ; for I have had our 
brother's Testament for a very long time, and he 
needs _ it himself, and has it now again. 

Written in my bonds, by me, your dear son. 

REYTSE AYSESS. 



A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS 
MOTHER. 

My dear mother, I wish you the gracious, eter- 
nal, merciful Father, and the love of God, and the 



952 



MARTYRS MIRROR. 



comfort of the Holy Ghost, as a greeting; and the 
Father of peace rule in your heart. Amen. 

My very dear and affectionately beloved mother, 
who bore me in your own body, and brought me 
into the world with great pain, yea, whose breasts 
have nourished me and who nourished and instructed 
me in all truth, you have kept me from all sinful 
companions; yea, you have kept me from all false 
doctrine, yea, you have kept me from the whore 
of Babylon, yea, you have brought me into the 
church of the living God. You have kept me from 
all sin, according to your best ability. You have 
brought me thus far with the help of the Lord. Be- 
hold, my very affectionately beloved mother; it is 
therefore my entreaty and request of you, that you 
will not fret and grieve on my account, for I hope 
that you have not brought me up to the reproach, 
but to the praise, of God and his church. After all 
proper salutation, it is my request and entreaty of 
you, that you will forgive and excuse me, if I have 
in any wise grieved you, whether it may have been 
done in my youth or ignorantly, this I request of 
you. Further, my dearly beloved mother, I must 
write you a little from the bottom of my heart and 
the inmost of my soul, though you know it, and 
are taught of God, and are my dear mother, yet 
I write to you that in none of us there may be found 
an evil heart of unbelief, and that none may be en- 
tangled by the deceitfulness of sin, and depart from 
the living God on account of any tribulation. 2 Peter 
1:12; John 6 : 45; Heb. 3 : 12, 13. 

Behold, my dear, beloved mother, let us not be 
troubled, or become despondent ; though they have 
touched you in property and blood [kindred], fear 
not, but be of good courage, for the Lord is our 
Redeemer. Behold the afflictions of Job, how the 
Lord helped him. And behold the end of the Lord; 
for the Lord will not forsake you and me, if we 
trust in him, for the Lord has helped me to fight, 
for I have now been before them twelve times. The 
Lord is my Captain, he will not forsake me. Nor 
do I want to forsake him, neither for life nor death. 
Hence, my dear and much beloved mother, let us 
go to and sincerely prostrate ourselves before the 
Lord, for all our lives end in death, and when we 
shall all be presented before the judgment-seat 
of Christ, what manner of persons must we then be. 
Therefore, my beloved mother, who have obtained 
like faith with me, let us prepare ourselves, and 
gird up the loins of our mind. And let us lay 
aside every'weight, and the sin which doth so easily 
beset us, and let us run with patience the race 
that is set before us, looking unto Jesus the author 
and finisher of our faith ; and we shall receive a re- 
ward Heb. 12:1,2; 1 Cor. 3 : 14. Dearly beloved 
mother, though they have touched you in your 
property, and me in my life, what does it matter. 
The Lord our God will help us ; but we must trust in 
him. The world shall rejoice, and we shall be sor- 
rowful ; but our sorrow shall be turned into joy. 
John 16 : 20. But, dear mother, we must patiently 
wait for it. Though they speak evil of us, dear 
mother, they treated the Lord our God in the same 
manner before us. 



Hence I am not surprised ; they have condemned 
me so often ; yea, [have said] that I shall here re- 
ceive the temporal fire, and hereafter the eternal ; 
yea, that the devil is in me. Yea, they say : That if 
they did not put such as Douwe Eeuwoutss and I 
out of this world, they should not be able to answer 
for it before God. Hence, dear and beloved mother, 
fear not, for they know no better. But let us heed 
our lesson, for the Lord demands and requires more 
of us, than of them ; hence let us take heed to the 
correction and chastisement, and receive it patiently 
and joyfully; and we shall receive a reward, for 
whom the Lord chastens, him he will receive. But if 
we are without chastisement, whereof all are par- 
takers, then are we bastards, and not children. 
Hence, my beloved mother, I rejoice from the depth 
of my heart, that the Lord our God has so loved 
me, as to have called me hereunto, that I may be 
found Christ's sheep for the slaughter. And I hope 
by his great grace and mercy, that he will make me 
fit, and shall receive me into his kingdom, as he 
has promised those who seek him from the heart. 
See, my very dear and beloved mother, 'let us not 
despise the correction of the Lord, but patiently 
receive it; and we shall receive a reward. Yea, 
hereafter all sorrow and tears shall be wiped away 
from our eyes. Yea, we shall stand upon mount 
Zion, with all the saints of God. Behold what 
great joy is prepared for them that have obeyed 
God. Therefore, dear and much beloved mother, 
let us take up our cross, and follow him from the 
heart, as dear children, that we may not be blotted 
out of the bookof life. My love, we must be holy 
and unblamable before him in all our conversation. 
Our words must be seasoned with salt, as Paul says ; 
that we may be able to stand before the almighty 
eternal God. Further, dearly beloved mother, as 
you have shown all love to me, it is my request of 
you, that you will love my dear, beloved child as 
you have loved me, as I trust you will do, and have 
a mother's heart for it. 

O dear mother, take in good part what I have 
written here, for it has been done out of love. 

Know, dear and much beloved parents, that in 
the eighteenth week of my imprisonment I was be- 
fore the bishop, where were assembled at least eight 
or nine persons. The bishop spoke first, that I 
should betake myself to the holy Catholic faith, and 
he should set me at liberty; and other words that 
he said. If I would not do this, they would cut me 
off as a heretic and an obstinate and disobedient 
person, who is opposed to the ordinances of the 
Roman Church. Finally I opened my mouth, very 
joyfully, and said: "Do what you will and can 
answer for before God, for I do not want to forsake 
my faith, for either death or life." They said that 
I should advise with myself, or amend, since eter- 
nity was so long. Reytse. "Because eternity is so 
long, therefore I want to take heed ; if eternity were 
not so long, I would not sit in these bonds." 

Finally they asked me all the articles anew, and 
I confessed them. Then they read the sentence to 
me, but I did not understand it well, as it was 
written in Latin. It was : That they delivered me 
over as a heretic, who would not suffer himself to be 



MARTYRS MIRROR. 



953 



instructed with the ordinances of the holy Church; 
and they gave me over into the hands of the judges; 
together with certain documents pertaining to this 
matter. Finally I sat there with uncovered head, 
and defended myself with many remarks, speaking 
joyfully, that they should take heed not to bring 
harm to themselves by laying violent hands on me. 
The bishop said that he would rather fast two 
weeks with water and bread, than pass sentence 
upon me. 

Finally, when they had finished their business, 
they went away. After they had gone, a priest 
remained, who reviled much, and had much to 
say, and wanted to dispute with me a whole night ; 
but I would not, because they had delivered me 
over already; for he had come of his own account. 
Then he went away, and I had to go back to prison ; 
nevertheless, I am not dismayed. The Lord God has 
brought me thus far; I hope through his great 
grace, that he will help me further, for I know that 
he is the One that helps me ; without him I can do 
nothing. Hence praise the Lord always, and glo- 
rify him forever and ever. I commend you to the 
Lord, for he is our Redeemer and Helper in all our 
tribulation and distress. 

Written by me in the twentieth week of my im- 
prisonment. Reytse Aysess. 



A LETTER FROM REYTSE AYSESS, WRITTEN TO HIS 
WIFE. 

Grace, peace, mercy, love, and unity from God 
our heavenly Father, be with you my dear and be- 
loved wife; may the almighty God keep you and 
me, and bring us into eternal life. Amen. 

See, my dear and much beloved wife, whom I 
took before God and his church, I am greatly 
troubled and grieved on your account, and pray the 
almighty God day and night for you, that he will 
keep you in your steadfast faith; for when you were 
with me, you comforted me with the word of the 
Lord, wherein I greatly rejoice, with joy unspeaka- 
ble, and praise the almighty; eternal God for your 
faith. 

Behold, my dear and much beloved wife, be not 
troubled on my account, but console yourself in the 
Lord, for the Lord is my helper, and he comforts 
me. I sometimes scarcely know that I am in prison, 
when I think of the promises which God has given 
us, and thank God that he has chosen me thereto. 
If we continue steadfast unto the end, the crown of 
life is laid up for us, and we shall be clothed in white 
raiment, and shall stand upon Mount Zion, with all 
God's chosen saints, and sing the good new song. 
O my dear, beloved wife, I could not forsake you 
for any riches of this world, but Christ says: He 
that forsaketh not father and mother, sister and 
brother, house and home, wife and child, and his 
own life, is not worthy of me. Luke 14:26. Behold, 
my dear, beloved wife, we have had each other two 
years, and have loved each other greatly; if I could 
die for you, I think it would not be too hard for me. 
My dear wife, though I am imprisoned here, it will 
not be to your disgrace, but to the praise of God. I 



am greatly troubled for you and my dear child. O 
that our dear Lord would take it into his kingdom ; 
it would be such a great joy to me; but if not, may 
it grow up in the fear of God. My dear wife, be not 
troubled on my account, but console yourself in the 
Lord. May the almighty God keep you and me, 
that we may hereafter appear in eternal life. The 
Lord keep you and me, and confirm us unto eternal 
life. Amen. 

By me, your dear husband. 

Reytse Aysess. 



ANOTHER LETTER FROM REYTSE AYSESS, WRITTEN 
TO HIS WIFE. 

Grace, peace, mercy, unity, and love be with 
you, my dear wife and sister in the Lord; may the 
almighty God comfort you in your misery and trib- 
ulation which you have on my account. 

Behold, my very dear and beloved wife and sister 
in the Lord, whom I took before God and his 
church, the eternal almighty God console you in 
your tribulation and distress which you endure on 
my account. 

Behold, my beloved, though we are to suffer 
here (for in the world we shall have tribulation, but 
our tribulation shall be turned into joy), let us firmly 
cleave to the word of the Lord, and depart neither 
to the right nor to the left. O dear and much be- 
loved wife, I am so greatly troubled and concerned 
for you, and pray the almighty God for you day 
and night, that he will keep you, and that you may 
continue steadfast unto the end; for he that contin- 
ues steadfast shall be saved. 

My dear, beloved wife and sister, when you were 
with me you comforted me with the word of the 
Lord, so that the castellan's wife said: "I could not 
do this;" and you said I should cleave to the word 
of the Lord; wherein I greatly rejoice, and thank 
the eternal God for your strong faith. Pray the 
Lord who has begun this good work in you, that he 
will keep it in you unto the end, that you may ob- 
tain the salvation of your soul. My beloved, be of 
good courage, and be valiant in the Lord; and we 
may well say with the prophet: "O Israel, how 
happy are we, that God has made known his word 
unto us." Bar. 4:4. What thanks shall we render 
to the Lord for the good that he has shown us? for 
our sakes he became poor, that we through his pov- 
erty might be rich. 1 Thess. 3:9; 2 Cor. 8:9. 
Hence, my dear and beloved wife, if we suffer with 
him, we shall also rejoice with him; if we die with 
him, we shall also reign with him. 2 Tim. 2:11, 12. 
O beloved, be of good courage, and cleave to the 
word of the Lord, and be firmly rooted in him. 
Even as Jacob took hold of the angel, and wrestled 
with him all night, until the breaking of the day. 
The angel said: "Let me go." Jacob said: "I will 
not let thee go, till thou have blessed me." Genesis 
32:24. 

Let us therefore be followers of God, as dear'chil- 
dren in love. Eph. 5:1. O my beloved wife, I[have 
such a great care for you, and am so much troubled 
for you. O love, I beseech you from the inmost of 



954 



MARTYRS MIRROR. 



my soul, that you will not forsake the Lord your 
God all the days of your life. O love, I am so 
greatly troubled and grieved for my dear child, that 
I do not know whither to turn; and I pray the 
eternal, almighty God day and night in regard to it. 
O my dear and beloved, be of good courage, and 
console yourself in the Lord, and be not troubled 
on my account — the Lord is my helper. My be- 
loved, if it should please our dear Lord, that we 
should meet no more, may we meet hereafter in 
eternal life. May the Lord help you and me to this 
end, and keep us, that we may be saved. 

Written by me, your beloved husband and brother 
in the Lord. Reytse Aysess. 



SENTENCE AND DEATH OF REYTSE AYSESS. 

After Reytse Aysess had confessed his faith with 
all boldness before the lords and princes, and had 
taken leave from his good friends, he was finally 
brought before the lords and sentenced to death. 
His sentence reads as follows: 

Whereas it has appeared to the Court of Fries- 
land, that Reytse Aysess, at present a prisoner, 
has, by the sentence of the high, worshipful Lord 
Bishop of Leeuwaerden, been condemned as an ob- 
stinate heretic in his opinions and errors concerning 
the holy Church, and as such been committed into 
the will and hand of the secular justice, to be dealt 
with according to law, according to the full power 
of the sentence existing with respect to this; there- 
fore, the aforesaid Court, having duly regarded and 
considered all that ought to be considered in this 
matter, in the name and in behalf of the King of 
Spain, etc., Archduke of Austria, Duke of Bur- 
gundy, Brabant, etc., Count of Holland, Zealand, 
and Lord of Friesland, have condemned, and by 
these presents do condemn the aforesaid prisoner, 
to be executed with water, and brought from life to 
death; declaring, furthermore, all his property to be 
forfeited and confiscated for the benefit of his Maj- 
esty. Done the 23d of April, A. D. 1574. 

Upon this, Reytse was very bold and joyful, 
praising and thanking the Lord, that he had become 
worthy to suffer for his name; and in the evening, 
at nine o'clock, he was brought into the castellan's 
house by the beadles. 

There were some monks there, who tormented 
and tempted him much, but they were not able to 
resist the spirit that was in him ; he remained bold 
and fearless, and spoke with a person which bears 
this testimony concerning it, and sent greetings to 
all his good",friends, especially to his parents, wife, 
and nearest kindred, informing them that he was of 
good cheer and in greater joy than he had ever been 
in his life. Thereupon, about twelve o'clock in the 
night, the castellan, the beadles, the executioner, 
the monks, and others, assembled and conducted 
him to the torture tower, whither, he gladly went, 
singing: 

' ' I call upon thee O heavenly Father, 
Be pleased to strengthen my faith," etc. 



When he came into the torture tower, he fell 
down upon his face, and called upon the Lord in 
fervent prayer, after which he rose, and offered up 
his sacrifice with all boldness, and was drowned 
there. He rests now under the altar, waiting for the 
number of his fellow-brethren to be fulfilled. 

How signally the faithful God is filled with com- 
passion over his people, how he comforts and 
strengthens them by his Spirit, how he goes with 
them into water and fire, yea, he remains with them 
in the bitterness of death, never forsaking them; 
and how he also regards every injury inflicted upon 
his own, as though the appple of his own eye were 
touched; this can clearly be seen and perceived, in 
both the Old and New Testaments, in the avenging 
hand of God, with which he many times smote 
bloodthirsty persecutors. Ex. 14:8; 2 Mace. 9:28; 
Acts 12:23. 

The same can also be seen in many tyrants and 
persecutors of these latter days, as, among other, 
instances, may be seen in the case of a certain no- 
bleman, named Andries Grijpen, who, searching 
for some thieves, laid his hands on this aforesaid, 
godfearing Reytse Aysess. And though their con- 
sciences (that is, his own as well as his wife's con- 
science), greatly troubled and acused them with 
regard to this deed, so that they said they much 
deplored that these people were so exceedingly op- 
pressed; these people who, he said, harmed no 
one, nor desired any one's property, but were well 
satisfied with what they had. That these were thus 
harassed, was a grievous cross to his heart; and 
though he felt thus in his conscience, he neverthe- 
less, through the instigation of his secretary, and 
because he, like Pilate, would remain the Emperor's 
friend, and not lose his office, set at naught this 
conviction of his heart, and bound and ironed the 
aforesaid Reytse Aysess, and sent him thus to 
Leeuwaerden to prison. But the righteous God, 
who is not mocked, very soon after this deed, 
sorely smote the said lord with his avenging hand, 
so that the freebooters, coming from Holland, fell 
upon his house and completely demolished it, and 
subjected him to much affliction and ignominy, tak- 
ing him with them to Holland, and setting a ran- 
som of six thousand guilders upon him, in addition 
to which he had to give a hundred guilders each 
week as personal expenses, until the ransom had 
been fully paid . In consequence of this he and his 
family fell into extreme poverty, so that other peo- 
ple, filled with compassion, aided and fed him in 
this his great need. Besides this he was afflicted 
with gravel and consumption, of which he ulti- 
mately miserably died. Some others of his kindred 
also were taken out of this world in a miserable 
manner. Moreover, in these afflictions his con- 
science greatly accused him of this deed, so that he 
penitently prayed to God, desiring that through his 
temporal afflictions and suffering, he might, by the 
grace of God, escape and turn away the eternal tor- 
ment of hell, which he seemed to experience in him- 
self. Hence this ought to serve as an example to all 
tyrants and persecutors, carefully to beware of such 
deeds. 



MARTYRS MIRROR. 



955 



HENDRICK PRUYT, A. D. 1574. 

About the year 1574 there was another pious 
brother, named Hendrick Pruyt, born at Harder- 
wijck, in Guelderland, and a seaman by occupation, 
who came and sailed in the Zuyder Zee, on the 
coast of Friesland. And as a Spanish colonel was 
stationed at Wurckom, who was a zealous servant of 
the King of Spain, and a great war was carried on 
at that time between Holland and the King of 
Spain, the soldiers of the latter came in a yacht, on 
board of said Hendrick Pruyt' s vessel. And as he 
saw no way of escape, he said to his wife: " Trijnt- 
jen Jans, lamb, there comes the wolf; ' ' exhorting 
her to boldness and to answer without dissimulation 
to whatever she might be asked. When these rob- 
bers came on board they asked: "Where does this 
craft hail from ? " They answered : ' ' From Harder - 
wijck." Though that place was at that time at 
peace with the King, they nevertheless had to go 
on shore with them, and Hendrick Pruyt was put 
in prison at Wurckom. His wife, who came to him, 
was greatly concerned how to obtain his release, for 
they were young people who greatly loved each 
other: and as Hendrick Pruyt had little hope of be- 
ing released, he asked his wife not to go to much 
trouble on his account, but that she should travel 
to her brother and friends, who were principally in- 
terested in the vessel, that they might see how to 
get the vessel released, which was also done. While 
she went home, they in the mean time examined 
Hendrick Pruyt and found that he was a brother of 
the Mennistic persuasion. 

On account of this they dealt with him so cruelly 
and tyranically, that they could not wait until the 
return of his wife, whom they might then also have 
made to tread this way of suffering. But they took 
this pious man and cast him into a boat which they 
had well smeared with tar. They also tarred the 
prisoner's body, and bound his outstretched hands 
to the ends of the mast-thwart, and took him thus 
without the harbor, set fire to the boat, and started 
him burning seaward. But as his hands through 
the fire had become loosed or disengaged from their 
bonds, it seemed probable that he might yet deliver 
himself from the fire; but these murderers, seeing 
this, hastened to him, and thrust him through, and 
ended his life. Thus this friend of God passed val- 
iantly through the conflict, and the seed of God, 
which he had received in his heart through the 
preaching of the divine word, remained in him unto 
the end, whereby he through patience overcame his 
enemies, kept the faith, and through God's grace 
obtained the crown of eternal glory. 

When this colonel perceived that Trijn Jans, his 
wife, hearing this report, would not readily be will- 
ling to run into the hands of these wolves, he was 
very much dissatisfied with it, saying: "If I had 
her here, she would have to go the same route;" 
and that if he could at any time get hold of this 
woman, though she were buried somewhere in a 
city, he would nevertheless dig up her dead body 
and burn it. 

Consider, beloved reader, how such awful blood- 
thirstiness and tyranny accord with the word, spirit 



and example of Christ and his apostles, whose fol- 
lowers they, without shame, still dare call them- 
selves. 



OLIVIER WILLEMSS, OF NIMEGUEN, BURNT ALIVE 

FOR THE PRACTICE OF THE EVANGELICAL 

TRUTH, TOGETHER WITH TWO YOUNG 

MAIDENS, AT ANTWERP, A. D. 1574. 

Olivier Willemss, born at Nimeguen, educated 
in the schools, and having become pastor of Leeu- 
wen, a village between Nimeguen and Tiel, began 
at times to evince scruples in reading the mass, and 
about other Romish institutions . This exciting sus- 
picion, he, by the advice of well meaning friends, 
fled to the country of Cleves, and having entered 
into the communion of the Anabaptists there, mar- 
ried a certain widow from Antwerp (likewise a fugi- 
tive on account of persecution), and in the hope of 
greater freedom through mitigation of the bloody 
decrees, returned with her to Antwerp and settled 
down in the Steenhouwdersvest. 

His wife in the mean time giving birth to two sons, 
the report of it, together with the circumstance that 
the children were not brought to baptism, brought 
them into the rumor and suspicion of heresy, so 
that they, after accusation, in the beginning of the 
year 1754 (the children being then a year and three 
months old), were put into prison. 

A few days afterwards, on Friday, the 22d of 
January, this good and upright man, Olivier Will- 
emss, was, because of his faith, because of having 
received baptism in adult years, and because of hav- 
ing sold certain good and edifying books, proscribed 
by the papists, condemned to death and the fire, 
to be burnt alive, which he steadfastly suffered the 
following day, having commended his soul into the 
hands of God. 

His wife, through a certain occasion, not neces- 
sary to be related here, escaped out of prison , and 
ultimately fell asleep in the Lord, a godfearing and 
godly woman, in the eighty-fifth year of her age. 



FURTHER OBSERVATION TOUCHING THE PERSON OF 

OLIVIER WILLEMSS, AS ALSO CONCERNING 

HIS SUFFERING AND DEATH. 

It is stated of him, that besides his upright faith 
and virtuous conversation, he had a very sagacious 
and penetrating understanding, as also, that he 
was so well versed in the three chief languages, 
namely, Hebrew, Greek and Latin, that he daily 
read them at home, and explained them to his 
household. 

In prison great threats of the torture were made 
against him, which he bore steadfastly, immovably 
and unchangingly before God and men. He had 
been in prison only three days, when his trial was 
concluded; whereupon sentence followed, and the 
next day, death. 

He was burnt alive between two young maidens, 
who to all appearance had confessed the same truth, 



956 



MARTYRS MIRROR. 



according to the testimony of those who said that 
they witnessed it with their own eyes. 

Note. — As there have come into our hand, not 
only the foregoing copy and this last notice touching 
Olivier Willemss, but also the criminal demand of 
the bailiff of Antwerp, made concerning said person, 
and what the judges advised thereupon, according 
to the original record of the secretary there, we 
shall properly add the same here, so that every one 
may be fully assured of it. 



EXTRACT FROM THE COURT RECORDS OF CRIMINAL 
AND CIVIL MATTERS OF THE CITY OF ANTWERP. 

The bailiff vs. Olivier Wilhemssen, ofNimeguen, 
since he has dared attend divers forbidden conven- 
ticles, to sell books that are proscribed, and to 
have himself, in said forbidden conventicles, rebap- 
tized, though he received baptism in his infancy, all 
of which is contrary to the prohibitions and decrees 
of His Majesty; concludit capitaliter, that the de- 
fendant be punished according to the aforesaid de- 
crees, the defendant having openly confessed that 
with which he was charged by the Bailiff. Judica- 
tion, that the plaintiff have his full demand granted. 

This copy having been compared, by us the un- 
dersigned, secretary of the city of Antwerp, with 
the aforesaid court records, is found to accord 
with it. Ph. Valckenissen. 

The words, conchidit capitaliter, translated into 
Dutch [English], means substantially, that the bail- 
iff demands [the prisoner's] life and property for- 
feited in his behalf. The word judicatum means, 
that the lords pass sentence. This certifies the 
same. 

Ph. Valckenissen. 

Note. — I have another authentic copy of this de- 
mand made by the Bailiff of the judges, against Oliver 
Willemss, on which is inscribed in the margin, 
Executio: as though it were said: Execute, or pun- 
ish, him according to your demand, that is, burn 
him alive, for this was the punishment of steadfast 
Anabaptists, according to the imperial decree; upon 
which the Bailiff had founded his demand. 



JACOB THE COBBLER AND HIS WIFE, GRIETJEN 

VAN BRUYSSEL, ANNEKEN VAN BRUYSSEL, 

TANNEKEN WALRAVEN, A. D. 1 575. 

In the year 1575, on the eve of Whitsuntide, 
there were also burnt alive, with their tongues 
screwed fast, at Antwerp, in Brabant, the following 
witnesses of Jesus: Jacob the Cobbler and his wife; 
Grietjen van Bruyssel, a widow; Anneken van 
Bruyssel, a young maiden; and Tanneken Wal- 
raven, the mother of Jacques Walraven, of Amster- 
dam. These died together, except the wife of Jacob 
the Cobbler, who, being enciente, had to wait until 
her delivery, and thus following the footsteps of her 
husband, she willingly delivered up her life for the 
testimony of Jesus. 



Every reader ought fnrther to notice, how di- 
rectly these papists followed the footsteps of the 
envious and truth-hating scribes and Pharisees, who 
stopped their ears, that they should not hear the 
words of truth which were declared to them by that 
faithful witness of God, Stephen. So did also these 
scribes, with still greater tyranny deal with these 
friends of God, taking instruments invented for this 
purpose by the monks, in which they screwed fast 
the tongues o f these prisoners, to deprive them of 
the power of speech, that they, on their way to 
death, should not be able to proclaim to the by- 
standing people the truth from the word of God, 
and the innocence of their death. How will these 
persecutors answer for their course before the judg- 
ment-seat of Christ, who knowing that Christ pro- 
nounced so many woes upon the scribes and 
Pharisees, who killed and stoned the prophets sent 
to them, nevertheless followed their works; hence 
they may expect the same reward from the right- 
eous Judge, who shall reward every one according 
to his works. 

On the other hand, these witnesses can in truth 
console themselves, that to them, whose tongues 
were bound here, and who had to suffer for the 
truth a little while, it will yield the peaceable fruit 
of righteousness, when in the revelation of Christ 
their mouths shall be filled with laughter, and their 
tongues with praise, and they shall stand in great 
boldness before the face of such as have afflicted 
them, and made no account of their labors, being 
thus under the blessed promise of Christ, who said: 
"Blessed are they which are persecuted for right- 
eousness' sake: for theirs is the kingdom of heaven." 
And Peter: "If ye be reproached for the name of 
Christ, happy are ye." 1 Pet. 1:6; Heb. 12:11; 
Ps. 126:2; Matt, 5:10; 1 Pet. 4:14. 

These witnesses wrote many letters from their 
prison, but they were lost through the Spanish in- 
surrection, which occurred at Antwerp on the 4th 
of November, A. D. 1576. 



CLAES VAN ARMENTIERSS, AND LIJNTGEN, A 
YOUNG MAIDEN, A. D. 1575. 

In the year 1575 there was burnt alive at Ant- 
werp, for the faith of the truth and the testimony of 
Jesus, a god-fearing, pious brother, named Claes 
van Armentiers, a lace-maker; and with him, a 
young maiden, named Lijntgen, a servant-maid. 
Claes van Armentiers, having been imprisoned first, 
said Lijntgen called to him into prison: "Strive val- 
iantly, my dear brother, for you have the genuine 
truth." Being apprehended upon this, she was of- 
fered up four or five days afterwards, both being 
burnt alive together. And as they, for the truth of 
Christ (as behooves obedient sheep of their only, 
eternal Shepherd), patiently and in true obedience 
suffered temporal burning in their temporal and 
corruptible bodies, they are hereby saved and deliv- 
ered from the eternal and unquenchable fire of hell 
prepared for the devil and all his followers. These 
shall be punished with everlasting destruction from 
the presence of the Lord, where their worm dieth 



MARTYRS MIRROR. 



957 



not, and the fire is not quenched. 2 Thess. 1:9; 
Mark 9:44. On the other hand, these faithful fol- 
lowers of the truth may expect to hear from the 
mouth of Jesus: "Blessed are they which are per- 
secuted for righteousness' sake; for theirs is the 
kingdom of heaven." At that time they shall again 
in great glory, receive these members, which they 
here for the testimony of Jesus delivered to the burn- 
ing, being like, in immortality unto the glorious 
body of our Lord Jesus, and shall live with him in 
unspeakable joy and glory, forever and ever. 
Philip. 5: 21; 1 Cor. 2:9; Wis. 5:16. 



TWENTY PERSONS AT LONDON, IN ENGLAND, 

NAMELY, FOURTEEN WOMEN DRIVEN FROM THE 

CITY: A YOUTH SCOURGED BEHIND A cart; 

ONE DIED IN PRISON; TWO, NAMED HEN- 

DRICK TERWOORT AND JAN PIETERSS, 

BURNT ALIVE AND TWO OTHERS, AFTER 

ENDURING MUCH MISERY, ESCAPED 

FROM PRISON; ALL OF WHICH TOOK 

PLACE UNDER THE REIGN OF 

QUEEN ELIZABETH, IN THE 

YEAR 1575. 

The persecution, killing and murdering of the 
Christians not yet ceasing in many places, certain 
friends, on account of the severe tribulation and 
small opportunity for making a living, went from 
Flanders to England; among which number were 
also one Hendrick Terwoort and Jan Pieterss. 
While living in their simplicity, in London, to earn 
bread for wife and children, it occurred in the year 
1575, on Easter-day, that the assembly met in a 
suburb, to hear the word of God. Having thus en- 
gaged together in prayer to God, the constable (for 
they had been spied out) came in, fiercely and inso- 
lently, and called them devils, asking them who was 
their preacher. He wrote down their names, and 
made the women promise, to remain there together 
until further orders. Thus these friends remained 
there till the constable returned. He called off their 
names, and drove them before him as sheep are led 
to the slaughter, and conducted them to prison, 
there being twenty-five persons, of which number 
two escaped without any violence. They were con- 
fined two days in the South Fort in the Mersey, 
and were then released on bail, but soon after sum- 
moned to appear in St. Paul's church, where the 
bishop and other eminent teachers and persons 
were assembled. There four questions were put to 
them, which were as follows: 

1. Whether Christ, our Savior, had not assumed 
his flesh from the body of Mary? 

2. Whether it is lawful for a Christian to swear an 
oath? 

3. Whether Christians ought to have their chil- 
dren baptized ? 

4. Whether it is lawful for a Christian to admin- 
ister the (criminal) office of the magistracy ? 



These questions these friends could not answer in 
the affirmative, but they denied one and all of them 
because they had not read them in the holy Script- 
ures with which our belief must agree. But they con- 
fessed that they had read of a magistracy which 
God has appointed in every country, for the protec- 
tion of the good, and the punishment of the evil. 
When these friends, through the fear of God, could 
not follow the learned in these their questions, the 
bishop, and also the others, inveighed against them 
in a vey brutal and furious manner, saying that the 
law should be applied to these people; if not, they 
would themselves lay hands on them. And because 
one of the prisoners spoke a little more than the 
rest, they said: "This is their captain; you shall no 
longer scatter your evil seed in our country," and 
they shut him up by himself. And the Bishop 
showed them a large letter, saying very sternly: 
That the court has given orders, that all strangers 
should have to subscribe the above mentioned four 
questions, and he who would do this might remain 
in the country free and without molestation, but all 
that were found obstinate herein should be put to a 
terrible death. Let every one consider this, sub- 
scribe and deliver himself from danger. 

These cruel and unchristian threats terrified some, 
so that through the weakness of the flesh five of 
them apostatized from the truth, and refused to lose 
their bodies for the name of Christ. Having caught 
these in their net, they did not rejoicingly lay these 
found sheep (as they were regarded by them) upon 
their shoulders, according to Christ's teaching; but, 
on the contrary, they exposed these five, for a dis- 
grace, in St. Paul's church-yard, with a fagot tied 
on their shoulders, as a token that they were worthy 
of burning, with which they stood there till the 
bishop had concluded his sermon, and gave a letter 
into their hands, saying: That these people were 
seduced, but that this was the truth, which was 
taught there; and that they should give bail, that 
they would unite with the Dutch (Duytsche) church, 
and thus become their brethren. The other friends 
who steadfastly adhered to the truth were brought 
before the bishop twice afterwards, and it was 
sought, by severe threats with the decree, to con- 
strain them to subscribe, or they would have to die 
a terrible death. When the Bishop could by no 
manner of means cause these friends to apostatize, 
he delivered them over to the Mayor, and they 
were put into severe imprisonment with malefactors, 
where these fourteen women and a lad were con- 
fined for some time with great tribulation and sor- 
row, by frequently being threatened with a cruel 
death. But the matter ultimately took a different 
turn, so that they released these women, and drove 
them, as innocent lambs (whom it was easy to 
compel), with halberds and armed men, (as though 
they had to guard a city) to the ship. But the 
young lad they tied to a cart, and scourged him 
out [of the city] with a whip, which caused him to 
say: "This is for the name of Christ." When they 
were on board the ship, to embark for Gravesend, 
a letter was given to the skipper, which stated, that 
these people were not worthy to come among Chris- 
tians. The other five brethren were brought forth 



958 



MARTYRS MIRROR. 



again, and with great severity urged to subscribe, 
or in default of which to be burnt in Smithfield. 
Thereupon Jan Pieterss replied with a valiant heart, 
that this was a small matter. The Bishop sternly 
asked: "What does he say?" When he had under- 
stood Jan Pieterss correctly, he presumptuously said: 
That such heretics must be shunned; and that he 
did now expel them from his church, as bad mem- 
bers. Thereupon Hendrick Terwoort said: "How 
can you expel us from your church, when we have 
never yet been one with you?" The Bishop an- 
swered: "That this was all the same, and that in 
England there was no one that was not a member 
of God's church. Thus they put these friends of 
Christ into Newgate, confining them very securely, 
and tormented them with manifold temptations, 
with disputations, and [threats of] a cruel death. 

But when these friends, as men in the faith, stead- 
fastly endured all this, they, very unmercifully, cast 
them into a deep dungeon, infested with filthy and 
noxious vermin, which was a dreadful and unhealthy 
place to be confined, so that one of the friends, 
named Christiaen, died there in a short time. Once 
an English teacher [minister] came to them, and 
laying his hands upon them, and falling down upon 
his knees, cried aloud: "Lord, convert their heart;" 
and naming the devil, said: "Depart from them, 
thou wicked one." But as these men, through the 
grace of God, and for the love to him, bore all this, 
finally a letter was shown them, containing eight 
articles: That all strangers must subscribe to, and 
whether it were not right to put to death such vaga- 
bond heretics ; together with the abovementioned 
articles. Thereupon sentence was sent from the 
court upon Jan Pieterss and Hendrick Terwoort, 
that they should both be publicly burnt. This sen- 
tence was also assented to by the common people, 
by subscribing, that such heretics should be put to 
death. 

On the Sunday following intelligence was brought 
to them, that they should be burnt in three days; 
and they were at the same time also asked, whether 
they desired any postponement. Hendrick Ter- 
woort answered : " If it has to be according to your 
intention, make haste in the matter, for we would 
rather die than live, that we may be delivered from 
this dreadful vermin." But it was delayed until Fri- 
day, when they were brought forth early in the 
morning, to be put to death in Smithfield. 

On their way to death Jan Pieterss said: "We need 
not be ashamed of this way, since many prophets 
went the same before us." And thus they, as de- 
fenseless sheep of Christ, following the footsteps of 
their Master, went boldly to death for the name 
of Christ. An English teacher who was present 
derisively said before all the people: "These people 
do not believe in God." Thereupon Jan Pieterss 
replied: "We believe in one God, our heavenly 
Father almighty, and in Jesus Christ his Son." 
When they stood at the stakes, they were once 
more tormented [with the demand] to subscribe to 
the articles referred to, and on condition that they 
should subscribe to them, they were promised par- 
don. Thereupon Jan Pieterss spoke thus: "You 
have labored with all your might to bring us over 



to you; but now that you cannot accomplish your 
purpose, we are placed at the stake." Thereupon 
one of their preachers excused them, saying: "That 
this came through the council alone, and that it was 
also the will of the queen, that they should be put 
to death. ' ' Jan Pieterss replied : That they who 
were the teachers of the queen ought to instruct her 
differently; and that therefore our blood shall be 
required at your hands. Thus, on the 22d of July 
of said year, 1575, both were burnt alive, and con- 
fessed the word of truth with their death. But the 
other two prisoners, Gerrit van Byler and Hans van 
Straten, after much misery and distress, were set 
free, unharmed in their faith. 

It is also deserving of the consideration of every 
intelligent person, how utterly incompatible with 
the Christian faith such unchristian and cruel pro- 
ceedings and sentence as seen here, are, since the 
Christians are described as sheep and lambs sent 
out among cruel, ravening wolves. Matt. 10:16; 
Luke 10 : 3. Who then can believe with a good 
conscience, that these English preachers are the 
true sheep of Christ, seeing they so signally brought 
forth in this the fruit of wolves, since according to 
the teaching of Christ, the tree shall be known by 
its fruit. And these preachers are to be censured 
so much the more yet, since they regard as a princi- 
pal article of their faith, that God Almighty before 
the foundation of the world elected a certain small 
number of men, which can in no wise be decreased 
or increased, but who shall infallibly all be saved. 
And that God Almighty, on the other hand, re- 
jected the great majority of men, who shall likewise 
infallibly be lost. And that the will or ability which 
God has given man, can do no more in the way of 
inducing acceptation of God's gracious conversion, 
than dead men are able to resurrect from temporal 
death. If it stands thus with man's conversion, how 
utterly unfounded is then the course of these English 
preachers, who by such tyrannical means sought to 
force the faith and conversion (according to their 
idea) upon these poor defenseless prisoners, by 
threatening them with a terrible death. It appears 
from this, that they do not believe their principal 
article themselves. 

This occurred under the reign of Queen Eliza- 
beth, in the eighteenth year of said reign. 

He that will, may read this account also in an old 
printed hymn, which was then composed concern- 
ing the offering up of these friends. 



EXTRACT FROM A WRITING BY GERRIT VAN BYLER S 

OWN HAND, HANDED TO US BY HIS SON JAN 

VAN BYLER; WRITTEN IN PRISON, AT 

LONDON, AND CONFIRMATORY 

OF THE FOREGOING. 

First of all he states that they, more than twenty- 
five of them being assembled in prayer to God, on 
Easter-day, were surprised, apprehended, and put 
into the Queen's prison, where they were confined 
till the third day, that they had to give bail for a 
large amount of money, etc., some one going se- 



MARTYRS MIRROR. 



959 



curity for it; and we, writes G. van Byler, kept our 
word. 

(From here on we shall follow G. van Byler' s own 
words.) 

We were then brought before Her Majesty's 
Bishop, to confess our faith, which we did. 

When we came before the bishop, there were 
assembled there : Mr. George, James King, John 
Wheelwright, two aldermen, and a French preacher. 
Again: we came before the lords and their servants; 
they presented to us four questions, and thereupon 
said: "Say yes or no." 

/. Ques. Whether Christ had not assumed his 
flesh and blood from the virgin Mary? 

We replied : That he is the Son of the living God. 

2. Ques. Whether infants must not be baptized ? 
We replied : That we could not understand it so, 

since we had not found it in the holy Scriptures. 

3. Ques. Whether a Christian may administer the 
[criminal] office of the magistracy? 

We replied : That our conscience did not allow it, 
but that we recognized it as the servant of God, as 
we read. 

4. Ques. Whether a Christian, in case of neces- 
sity, may not swear? 

We replied : That our conscience did likewise not 
allow it, because Christ, in Matthew, had said : ' ' Let 
your communication be, Yea, yea; Nay, nay." 

Then we kept silence. The bishop said that our 
crimes therein were very great, so that we should 
not inherit the kingdom of God. O Lord, do not 
avenge it! 

The bishop then said to us all, that they should 
conduct us back into the Mersey, whence we had 
come out, and keep us confined there. 

A young brother, who being questioned first, 
boldly declared the truth, was severely accused 
for it, and taken from us to Westminster, where he 
was confined by himself, which grieved us greatly. 

While we were thus imprisoned, Mr. George came, 
and said : That if we would adhere to the Church, 
he would release us, and free us from our bonds, to 
which end, he said, he had orders from the bishop. 
But we adhered valiantly to the truth of Jesus Christ; 
he is our Captain, and no other ; yea, in him is 
all our trust. 

My dear brethren and beloved sisters, let us cour- 
ageously persevere, till we are taken henGe. The 
Lord shall give us to drink of the new wine. O Lord, 
strengthen our faith! As we have received the 
Lord Jesus Christ, so let us go on, valiantly 
trusting in him. 

When we thought that the conflict was almost 
over, it was only the beginning of it. We were put 
in irons, and each separately confined, with fetters 
on our legs. This lasted a little more than three 
weeks. 

In the mean time we had to appear before the 
lords again, when we were told that we should be 
burnt, which was grievous for the flesh ; but we called 
to God in our distress, that he would strengthen us, 
as he had strengthed Israel. 

On the morning of the day before Whitsuntide 
we were two and two coupled together, and brought 
before the lords (which was the fourth time), and we 



remembered the word of the Lord : "When ye are 
brought before lords and princes, fear not what ye 
shall speak, for it shall be given you in that hour." 
Hence we trusted in the Lord. 

When we had been brought there, the lords again 
presented to us the aforementioned four questions, 
and urged us to sign them. But we said, we would 
adhere to the word of the Lord. 

We were then taken away and each separately 
confined, and fettered as previously. The women 
and one young brother were taken to Newgate, 
whence they were conducted on board a vessel, and 
carried away; and the brother was tied to a cart and 
whipped out of the city. 

We were then released from our fetters for about 
five days, which, however, were put on us again, 
and then we looked for the end. 

After this, two Dutch preachers, sent by the 
bishop, came and gave a letter to the jailer. 

Thereupon, on the 2d of June, we were bound 
again, led forth, and brought before the lords, who 
again presented to us the aforementioned four ques- 
tions, and after this had been done, they sent us into 
Newgate prison, where the other friends had been 
confined. 

Then we expected our end in a day or two, for 
which we greatly longed, for the imprisonment was 
severe ; however it was not yet the Lord's will. 

When we had been confined there about eight 
days, one of our brethren was delivered from the 
flesh, and died a godly death, at which all of us 
were called to be present, to witness it. 

In the mean time we were confined among many 
thieves and criminals, to whom the bishop, as also 
a preacher, said that they should take care not to 
be seduced by us. 

After many storms Mr. Godfrey and two others 
came, and we were confined in cages, so that we 
could not converse with our neighbors. 

And as a thunder clap, death was, from day to 
day, announced to us, by hanging, burning, and 
otherwise ; however, the Lord strengthened us, 
praise be to his holy name. They also told me 
before, that when I should be in the heat of the 
flames, I could not bow or beckon for pardon ; 
hence I should do it before, said they, for the less 
pain the better ; so that I should not have to suffer 
much in death. 

Thus we waited for death from day to day ; we 
thought little of our lives, though it was grievous for 
the flesh, and consoled ourselves with the thought 
that once, at all events, we had to die. 

My severest conflict was, that I had to leave my 
dear wife and all my little innocent children. After 
twelve days two of us were informed, that they 
should have to die by fire on the third day; where- 
upon on Tuesday, a stake was erected in Smith- 
field ; but the execution did not take place. 

On Wednesday much people were gathered, to 
behold the death of our two friends ; however, they 
dispersed again. But this was done for the sake 
of intimidation, to draw our friends and us from the 
faith. But on Friday, two of our friends, namely, Hen- 
drick Terwoort and Jan Pieterss, were taken from 
prison and led forth to be offered up. 



960 



MARTYRS MIRROR. 



Jan Pieterss said as he was going out: "This 
way went all the pious prophets, as also Christ our 
Savior, which has been thus from the beginning 
of days, from the time of Abel. 

These two were put at a stake in Smithfield, and 
strove through by force, in the midst of the fire, 
thus becoming a sacrifice before the Lord, which 
they offered up to him alive. 

Notice. — Here follows in this writing a hymn, 
with the remark, that Jan Pieterss Wagemaker, who 
was burned at this time, composed the same before 
his death, in prison. It treats of the sufferings 
of all the righteous, until Jesus Christ and his apos- 
tles, and many martyrs, and begins thus : 
Hoorl Vriendekens al te samcn, 
Een lied heb ikgestelt, etc. 
And concludes with this stanza: 

Die dit lied heeft begonnen, 
Hy was seer teer en krank: 
Had hy den strijd gewonnen 
Het ware wel sijnen dank. 
Den strijd was in saysoene. 
Als hy dit eerstmael sank; 
Te Londen was 'tie doene 
Daer hy was in bedwank. 

Then follows another hymn, which concludes 
thus: 

Die dit lied heeft begonnen, 

Verblijd was hy al in den geest, 

Uyt lief den was hy daer toe gedrongen, 
Als hy lag in benouwen meest. 

Tot God was alleen sijn verlangen, 
Die hem kan sterken totten end, 

Te Londen daer hy lag gevangen, 
In Nieitwgeet seer wel bekent. 

Again, another stanza. 

Wy zijn, O Heer! nu in den strijd, 

Och / will ons doch bewaren, 

Van ons vyanden, mi ter tijd, 

Die ons benouwen aen alien zijd' , 

Of Heer, ons doch bevrijd! 

Op dat wy wel volherden. 

O God gy zijt een Heere groot, 
Sterkt ons altijd in onsen nood. 

After that, the following words were written by 
Gerrit van Byler: 

Hope of Believers : Though they condemn me 
here upon this earth, I nevertheless certainly believe 
with the prophet David (Ps. 27:13): That I shall 
see the goodness of the Lord in the land of the liv- 
ing; hence I rejoice in the Lord, and am of good 
cheer and undismayed, assured that my Redeemer 
liveth. Spes me a in Deo.* 

In Newgate, at London, in September, in the 
year 1575. Written by me. 

Gerrit van Byler. 



My hope is in God. 



EXTRACT FROM THE APPENDED MATTERS IN THE 

OLD MARTYRS MIRROR, EDITION OF 1 63 1, 

PAGE 964, COL. 2. 

We received, too late, a certain chronicle of En- 
gland, by Egmont Howes, a nobleman in London, 
printed A. D. 1615, by Thomas Dauwson, in which, 
on page 678, the following is related, as having oc- 
curred under Queen Elizabeth, A. D. 1575: 

On Easter-day, being the 3d of April, about nine 
o'clock in the forenoon, there was discovered a 
gathering of Dutch Anabaptists, Hollanders, in a 
house beyond the Aldgate ; seventeen of whom were 
apprehended, and four cast into prison. 

On the 2 1st of May, on Whitsuntide eve, one 
man and ten women, Dutch Anabaptists, were con- 
demned, in the Consistory of St. Paul's church, to 
be burnt in a place called Smithfield; however, after 
much labor and pains with them, only one woman 
turned, and the rest were banished from the coun- 
try. 

On the 22d of July two Dutch Anabaptists were 
burned in the place called Smithfield, who died in 
great terror, weeping and crying. So far the afore- 
mentioned author. 

We have deemed it well to add this here, since it 
serves to confirm the foregoing; as also, to testify 
that they did not suffer for amy reviling against Her 
Majesty (as circulated by some), but only for their 
faith. And this is the more authentic, because it was 
recorded by the hand of their adversaries. 



TWO LETTERS WRITTEN BY THESE IMPRISONED 

FRIENDS, AS WE HAVE FOUND THEM IN A 

SMALL, OLD, PRINTED BOOK. 

We poor and despised strangers, who are in per- 
secution for the testimony of Jesus Christ, wish all 
men, of whatever race or office, from God, that the 
Lord would grant them a long peace, so that we 
may live in peace among one another, in all godli- 
ness, to the praise and glory of the Lord, and the 
salvation of the soul. 

Since we are by so many persons, both with word 
and pen, very unjustly accused and slandered, we 
are for this important reason constrained briefly, in 
writing, to present the ground of our faith, and thus 
make it known as follows: 

We are not addressed, and interrogated concern- 
ing our faith, with a meek spirit, as the holy Script- 
ures teach; but reproach is heaped upon reproach, 
and lie upon lie, to increase and augment our afflic- 
tions and sorrows; -and because they also have no 
pity for our poor weak women and children. Our 
country and kindred, and our property, we had to 
leave (partly, because of the great tyranny), and 
fled as lambs before wolves, only for the true evan- 
gelical truth of Jesus Christ, and not for any sedi- 
tion or heresy, as the Munsterite errors or abomi- 
nations were, and as (God forbid !) is reported of 
us. We fain would that our whole faith and life 



MARTYRS MIRROR. 



961 



were written on our forehead, so that every one 
might know and see what we believe, and what we 
seek and desire here upon earth. There should 
nothing be found but a true faith in full accordance 
with the gospel of Jesus Christ, and an unblamable 
life, seeking to provide bread for our wives and 
children, even as God has commanded and as the 
Scriptures teach, i Thess. 2:9; 2 Thess. 3:8; 
Eph. 4:28; 1 Thess. 4:11. O that our persecutors 
knew that this is the desire of our hearts, they cer- 
tainly could not but have great pity and compassion 
upon us poor, despised strangers, if there be any 
human pity and compassion in them at all, and they 
would, according to the words of the Lord, have 
compassion upon us, as the prophet says: "Bring 
the poor that are afflicted to thy house." Is. 58:7. 
Moses says: "If a stranger sojourn with thee in your 
land, ye shall not vex him; but the stranger that 
dwelleth with you shall be unto you as one born 
among you, and thou shalt love him as thyself." 
Lev. 19:33.34- 

Mark well that God commands to love the 
stranger as one's own self. Who is in misery and 
dwelling in a strange country, that likes to be de- 
spised, and driven out of it with his fellow-believers, 
and suffer great loss besides? Hence Christ says: 
"All things whatsoever ye would that men should 
do to you, do ye even so to them: for this is the 
law and the prophets." Matt. 7:12. O that they 
would deal so with us, according to natural equity, 
and the evangelical truth (of which our persecutors 
so greatly boast), how soon should the persecutors 
cease, and the lying and slandering mouths be 
stopped. For Christ and his own persecuted no 
one, but in his true Gospel taught the contrary, as 
he says : ' ' Love your enemies,- bless them that curse 
you, do good to them that hate you, and pray for 
them which despitefully use you, and persecute you; 
that ye may be the children of your Father which is 
in heaven : for he maketh his sun to rise on the evil 
and on the good." Matt. 5:44,45. This is the 
doctrine left by Cnfist and his apostles, as they 
themselves declare, even as Paul says: "Even unto 
this present hour we both hunger, and thirst, and 
are naked, and are buffeted, and have no certain 
dwelling place; and labor, working with our own 
hands: being reviled, we bless; being persecuted, 
we suffer it: being defamed, we entreat: we are 
made as the filth of the world, and are the offscour- 
ing of all things unto this day." 1 Cor. 4:11 — 13. 
Paul further says: "All that will live godly in Christ 
Jesus shall suffer persecution." 2 Tim. 3:12. 

From all this it is demonstrable, that those who 
have the true evangelical doctrine and faith will per- 
secute no one, but will themselves be persecuted. 
If it be said to us, that we are persecuted for our 
heretical faith, according to Paul's teaching, and be- 
cause God has commanded to kill the false prophets 
(Deut. 13:9), we reply thus: Paul says, that we are 
to reject (avoid) a man that is a heretic, after the 
first and second admonition. Tit. 3:10. He does 
not say: Drive them out of the country and city 
without hearing or admonishing them. Besides, one 
must also know who are heretics: namely, those 
who advance a doctrine that is beside and contrary 

61 



to the word of the Lord. But no man can convince 
us of this; that is, that our doctrine and faith are 
contrary to the doctrine of Jesus Christ and his 
holy apostles, as the sequel will show. 

In regard to their allegation, that God has com- 
manded, in his law, to kill false prophets, we reply: 
That if we, in this time of the New Testament, were 
to kill all which God had commanded to kill in the 
Old Testament, we should have to kill not only the 
false prophets, but also the adulterers, whoremon- 
gers, and those who take the name of the Lord in 
vain and curse, and other like transgressors. Levit- 
icus 20:10; Deut. 22:21; Lev. 24:14. And if they 
would wink at these, and allege against us only the 
commandment concerning the false prophets, in 
order to be rid of us, do at least rightly consider the 
word of the Lord, by what sign false prophets shall 
be known. For thus does God speak by Moses: 
"If a prophet or dreamer say to you: Let us go 
after strange gods, which you know not, that 
prophet shall die." Deut. 13. But we do not teach 
to go after strange gods, neither have we a heretical 
faith which is contrary to the word of Christ. But 
we believe in one God, Father Almighty, Creator of 
heaven and earth, and in Jesus Christ his only be- 
gotten Son, our Lord, who was conceived of the 
Holy Ghost, born of the pure virgin Mary, suffered 
under Pontius Pilate, was crucified, died, and was 
buried; on the third day he rose from the dead, as- 
cended up to heaven, and is now sitting at the right 
hand of God the almighty Father, whence he must 
come again, to Judge the quick and the dead. We 
believe in the Holy Ghost. We believe that Christ 
Jesus is true God and man. 

Neither do we seek salvation in our works, as is 
reported of us ; but we believe that we shall be saved 
only through the merits of our Lord Jesus Christ. 

Nor do we boast of being without sin, but confess 
ourselves every moment as sinners before our God. 
But from presumptuous sins we must refrain, if we 
would be saved: as namely, from adultery, fornica- 
tion, sorcery, sedition, shedding of blood, cursing 
and swearing, lying and cheating, pride and drunk- 
enness, anger and strife, hatred and envy. These 
are the sins of which the Scripture says: "They 
which do such things shall not inherit the kingdom 
of God." Gal. 5:21. 

That they also say that we will not hear the word 
of God, because we do not hear the preachers in 
church, to that we reply: That we do not hear the 
preachers, to this the word of our God constrains 
us, as they are not fit persons to administer such an 
office. For Paul teaches Timothy and says : ' ' The 
things that thou hast heard of me by many wit- 
nesses, the same commit thou to faithful men, who 
shall be able to teach others also." 2 Tim. 2:2. 
For he that would reprove and teach another must 
be unblamable himself. But if the preachers were 
according to the apostolic doctrine, we would gladly 
hear them from the depths of our hearts, and would 
also be the first and the last in church. 

But if it be said to us, that Jesus Christ says: 
"The scribes and the Pharisees sit in Moses' seat: 
all therefore whatsoever they bid you observe, that 
observe and do ; but do not ye after their works ' ' 



962 



MARTYRS MIRROR. 



(Matt. 23:2, 3); we answer: If the preachers are the 
scribes and Pharisees, then they are the ones who 
have crucified Jesus Christ, and then also will come 
upon them all the woes that follow hereafter. But if 
they are not the scribes, then are also the preceding 
words, that we are to do according to their words, 
and not after their works, not spoken of them. 
Again, they that sat in Moses' seat, were from the 
tribe of Levi, like Moses, teaching the people of Is- 
rael: All that the priests and Levites teach you, and 
as they command you, that shall ye observe, and do 
according to it. Deut. 1 7:10. The prophet says: 
"The priest's lips should keep knowledge, and they 
should seek the law at his mouth." Mai. 2:7. Since 
Christ did not come to destroy the law or the 
prophets, but to fulfill them ; therefore he taught his 
apostles thus. But that this should be an argument 
from the word of Christ (Matt. 23), to hear the 
preachers, cannot be; since the preachers are not of 
the tribe of Levi, whom Israel had to hear, but from 
the Gentiles. Besides, it must be considered, that 
when Christ Jesus had fulfilled the law in every re- 
spect, by his bitter death and the shedding of his 
sacred blood, he ordained another priesthood that 
should teach his holy law, namely, his gospel, when 
he said to his disciples: "As my Father hath sent 
me, even so send I you." John 20:21. 

These holy messengers of Christ directed us to 
hear, not blamable teachers, but such as are unblam- 
able; who are not given to wine, not self-willed, not 
soon angry, no brawler, not covetous, not given to 
filthy lucre; but given to hospitality, kind, sober, 
just, holy, temperate; holding fast the faithful word. 
And let the deacons also first be proved; then let 
them use the office of a deacon, being found blame- 
less. 2 Pet. 3:2; 1 John 4:1; 1 Tim. 3; Tit. 1; 
Rom. 2:21; 16:17. 

Hence we dare not regard the preachers as the 
persons that are to wait on the office of the min- 
istry; nor dare we hear them, because they, ac- 
cording to Paul's teaching, are blamable and unfit 
thereto. When it is therefore said of us, that we 
will not hear the word of God, great injustice is 
done us; for to hear the word of God is the greatest 
joy that can come to us upon earth, for it is the 
comfort of our hearts. 

That they would also accuse us of being disobedi- 
ent to the magistracy, because we do not have our 
children baptized, to this we reply: ' ■ We desire to 
obey the magistracy in all things not contrary to the 
word of God. That we do not have our children 
baptized by the priest, this we omit not from stub- 
bornness or presumption, but through the fear of 
God, because Christ commanded to baptize believ- 
ers, and the messengers of Christ did not baptize 
infants, who were unable to speak, but reasonable 
persons, upon cofession of their sins, and of their 
faith, as may be read, Matt. 3: 16; Mark 1:9; Luke 
3:21; John 3:22; Acts 2:28; 9:37; 8:18; 10:48; 
16:33; 18:8; 19:5; 22:16. Thus did Christ and the 
apostles teach concerning baptism as we may read, 
Matt. 28:19; Mark 16:16; John 3:23; Rom. 6:3; 
Gal. 3:27; Eph. 4*5; Col. 2:12; Tit. 3:5; 1 Peter 
3: 21; Heb. 6:2. These are the Scriptures that tes- 
tify of the baptism of believers. But of baptizing in- 



fants devoid of reason or speech, upon the faith of 
the fathers, and exorcising the devil from them, of 
this the Scriptures do not say one word. Hence we 
dare not consent to such a baptism, because God 
has commanded, that one shall neither add to nor 
take away from his words. Nor dare we do what 
seems right to any one, but only that which he 
commands. It is further written: "Add thou not 
unto his words, lest he reprove thee, and thou be 
found a liar." Prov. 30:6. 

The Scriptures declare in many places, that they 
will be most grievously punished by God who for- 
sake his word, and follow their own opinion, even 
as Saul the first King of Israel; Uzzah, who touched 
the ark of the Lord; the two sons of Aaron, Nadab 
and Abihu, who did that which was not commanded 
them, wherefore they were also. punished. 1 Sam- 
uel 15:24; 2 Sam. 6:6; Lev. 10:2. These are to us 
remarkable examples, that we dare use no religious 
rites or ceremonies without a command from God. 
For Christ says: "Every plant which my heavenly 
Father hath not planted, shall be rooted up." Mat- 
thew 15:13. And Martin Luther, commenting on 
the third chapter of Daniel, writes: "Divine worship 
without the word is always idolatry." 

That they say that the children believe themselves 
and that God is almighty, so that he can easily give 
the children faith, since faith is the gift of God, to 
this we reply: That God is almighty, and can easily 
give the children faith, and not only faith, but also 
speech, and works, whereby faith is also confessed 
(for faith is not without confession or good works), 
but now does God give the children neither speech 
nor works, to say nothing of faith.* Paul says: 
"How shall they believe in him of whom they have 
not heard?" Rom. 10:14. It is certainly evident 
to every one, that infants can neither hear nor un- 
derstand, as also the Scripture openly declares. 
And even though the Scriptures did not teach us 
this, yet experience teaches us, that they must be 
guarded and kept from all shajp and dangerous in- 
struments, from water and fire, whereby they prove 
that there is neither faith nor understanding in 
them. And as they are not willing to permit that 
infants should receive the sacrament, they thereby 
prove themselves, that they do not regard their 
speechless children as believers. 

That they also claim that their children are filled 
with the Holy Ghost in their mother's womb, as 
was John the Baptist; if this be true, how comes it 
then that they exorcise the unclean spirits from their 
children, when they baptize them; if they have pre- 
viously had the Holy Spirit? 

That they also adduce the words of Christ: " Suf- 
fer the children to come unto me, for of such is the 
kingdom of God," as a proof for baptizing the chil- 
dren, we answer: That the kingdom of God is theirs 
we heartily admit; but that they are therefore to be 
baptized, we do not admit, for the reason that 
Christ did not baptize the children that were 
brought to him, nor did he command that they 
should be baptized; but they are saved through 



* Thus writes Martin I,uther in his preface to the Epistle to the 
Romans. 



MARTYRS MIRROR. 



963 



grace, without any ceremonies, through the blood 
of Christ, even as the children which died without 
circumcision in Israel. 

That they also assert that we must be born again 
of the water and the Spirit, or we cannot enter into 
the kingdom of God, and would conclude that chil- 
dren must be baptized, because water precedes the 
Spirit; or they will not be saved: to this we reply, in 
the first place: That Christ here does not speak of 
children, but to an adult person, that came to him 
by night, to whom Jesus said: "Verily, verily I say 
unto thee, Except a man be born of water and of 
the Spirit, he cannot enter into the kingdom of God. 
That which is born of the flesh is flesh, and that 
which is born of the Spirit is spirit." John 3:5, 6. 
In the second place, Christ speaks of a regeneration 
before the water (v. 3), which regeneration cannot 
be effected' except through faith in Jesus Christ, as 
the Scriptures teach, This also Martin Luther 
writes,* that faith is a divine work in us, which 
changes and renews us by the power of God, mor- 
tifies the old Adam, makes of us entirely different 
beings in heart, mind and every power, and brings 
the Holy Ghost with it. 

These words do in no respect concern innocent 
children, for they do not have the old birth, from the 
original sin which condemns them, as some would 
prove, because David says : I was begotten of sinful 
seed; and in sin did my mother conceive me. This 
psalm David made, when he had committed adul- 
tery with Bathsheba, and was reproved by the 
prophet Nathan. Then he lamented on account of 
the inborn sin from Adam, but it was not accounted 
unto his condemnation, because of the promised 
seed which had been promised to Adam and Eve, 
namely, Christ Jesus, who reconciled Adam's trans- 
gression and took the original sin upon himself, as 
Paul says: "As by the offense of one judgment 
came upon all men to condemnation; even so by the 
righteousness of one the free gift came upon all 
men, unto justification of life. Rom. 5:18. Thus 
also Martin Luther declares, writing on the fifteenth 
chapter of John: "That original sin was taken away 
through Christ, and that since Christ's advent it 
does no more condemn any one. Since, then, 
original sin was taken away through Christ, and 
no longer condemns any one, there is also no sin 
can condemn infants if they die without baptism: 
for the children shall not die for the iniquity of 
the father, saith the Lord. Deuteronomy 24:16; 
2 Kings 14:6; 2 Chronicles 25:4; Ezekiel 18:20. 
Hence it is a great sin before God, to demand 
that the children be baptized for the sake of 
original sin, or that they shall not be saved. Those 
who demand this, esteem Adam's sin greater 
than the merits of Christ: they also seek salvation 
more in the water than in the blood of Christ, which 
is openly contradicting the Scriptures, since it is 
so clearly declared ' ' that the blood of our Lord Je- 
sus Christ cleanseth us from all sin." 1 John 1:7; 
Col. 1:14; 1 Pet. 1:19; Rev. 1:5; Heb. 9:12. 

That they also want to argue, that circumcision is 
a proof for the validity of infant baptism; this can 



In the preface to the Epistle to the Romans. 



not be. Reason, if children were to be baptized as 
they were circumcised, only the male children 
would have to be baptized, and not the female, for 
the female children were not circumcised, but only 
the male children. Paul does not apply circumcis- 
ion to baptism, but to the circumcision of the heart, 
which is a circumcision of the spirit. Rom. 2:29; 
Col. 2:11; Philip. 3:3. God commanded Abraham 
to use circumcision on the eighth day; this com- 
mandment Israel kept until Christ came, and they 
did not change it, whether in little or in much, but 
adhered to the eighth day, and did not want to fol- 
low their reason and say: that when children die 
before the eighth day without circumcision they are 
damned; but they would obey God and his com- 
mandments and would not follow their own wisdom. 
In this manner we in the New Testament are also 
to use baptism: Namely, at the time Christ com- 
manded it; that is, on believers, and we are not to 
follow our own opinion in the matter of baptism, 
that we should use it before the proper time on 
speechless and unreasonable children; because God 
has not commanded it, and it has not been his will. 
Had it been the will of God, that infants should be 
baptized, as they were cicumcised when they were 
eight days old, God would doubtless have com- 
manded it with an express command, that children 
should be baptized, even as well as he commanded 
to circumcise the children. Christ would also have 
received baptism in his infancy, as well as that he 
was circumcised when he was eight days old. 
But now this was not the will of God; hence he 
did also teach otherwise, and received it himself in 
a different manner. For Christ came to John, and 
desired that he should baptize him, as he also did. 
By this he teaches us, and has shown us by exam- 
ples, that they who are to be baptized must have a 
desire for baptism. 

That the preachers assert that Origenes received 
infant baptism from the apostles, this cannot be; for 
Origenes lived a hundred years after the time of the 
apostles, as history testifies. But it is very surpris- 
ing that the learned are trying to prove any thing 
by Origenes, since Martin Luther so strenuously 
rejects him. They write and say what some Romish 
bishops or popes instituted, and proved the same 
from the historian Platina. They write thus : ' ' That 
Pope Innocent commanded to baptize children as 
soon as they were born. ' ' The same is contained in 
a book printed at Magdeburg, entitled a ' ' Prayer 
Book, new from the holy Scriptures." Again, Se- 
bastian Franck's Chronika, and Adriaen van Ber- 
gen write that Ignius the tenth Pope instituted the 
sponsors in baptism. This is the reason why we 
cannot see the propriety of infant baptism : because 
it is instituted and commanded by men, and the 
holy Scripture does not know such a baptism, but 
knows only the baptism that is taught upon faith, 
as said before. 

We are also branded as profaners of the sacra- 
ment and forgetters of God. To this we reply : We 
neither profane nor forget the sacrament of our Lord 
Jesus Christ, but hold it in great gratitude, and 
remember, whenever we observe it, the great love 
which Christ showed us on the cross, when he suf- 



964 



MARTYRS MIRROR. 



fered his body to be broken, and shed his sacred 
blood for our sakes ; and thus we show forth the 
death of the Lord, as Paul says: "As often as ye 
eat this bread, and drink this cup, ye do shew the 
Lord's death till he come." i Cor. 11:26. This is 
our faith concerning the sacrament. That we do not 
receive it from the preachers, and observe it with 
their church, is for three reasons. 

The first reason is: That the minister or dis- 
penser must be blameless according to the teaching 
of Paul; he must rule well his own house, and have 
his children in subjection, and his wife must be faith- 
ful in all things. 1 Tim. 3:2; Tit. 1:6. In the sec- 
ond place, the church that is to eat of the bread 
must be a blameless church (Eph. 5:27), as Paul 
says: "For even Christ our passover is sacrificed 
for us: therefore let us keep the feast, nyt with old 
leaven, neither with the leaven of malice and wick- 
edness; but with the unleavened bread of sincerity 
and truth. ' ' Paul further says : "I wrote unto you 
in an epistle not to company with fornicators: yet 
not altogether with the fornicators of this world, or 
with the covetous, or extortioners, or with idolaters; 
for then must ye needs go out of the world. But 
now I have written unto you not to keep company, 
if any man that is called a brother be a fornicator, or 
covetous, or an idolater, or a railer, or a drunkard, 
or an extortioner; with such a one no not to eat." 
1 Cor. 5:7 — 11. Since we openly find such works 
in their church, the word of God forbids us to ob- 
serve the Lord's sacrament with them. 

The third reason is : because they do not observe 
their sacrament according to the practice of Christ 
and his apostles, for they took bread, and break it, 
and gave it to the people. Matt. 26:26: 1 Corin- 
thians 10:16; 11:23; Acts 2:42; 20:11. But the 
priests break no bread, but give unbroken wafers. 
The wafers were instituted by Pope Alexander. 
Christ commands it to be done in remembrance of 
him (1 Cor. 11:24); the priests say that it is to be 
done, partly, for the forgiveness of sins. These are 
the reasons why we dare not observe it with them, 
through the fear of God, for we dare do nothing 
but what the word of God teaches us. And we ob- 
serve it with a blameless dispenser, in a blameless 
church who fear God, with bread and wine, accord- 
ing to the practice of the Lord and his apostles, in 
the houses, as Christ and the apostles did. 

This is our faith and confession concerning holy 
baptism : that it may be given to none other but 
adults that believe, and know themselves what they 
are receiving, even as they who eat of the bread of 
the Lord must have understanding and faith, and 
must examine themselves. Because we thus rightly 
observe these two sacraments according to the com- 
mand of Christ, hence it partly comes, that the 
preachers are so exceedingly hostile to us. It 
grieves them, that they should lose their profit. 
They know not what evil things they can falsely tell 
the authorities and the common people, in order 
that they should not tolerate us in any city or coun- 
try. They pretend that there are so many thousands 
of us in the country, who want to take possession 
of countries and cities; whereas no such thoughts 
have entered into our hearts, for it is impossible to 



take possession of countries and cities without vio- 
lence and bloodshed. And if we had such a liberty 
as would permit us to commit murder, and to de- 
prive an other of his property, we would also have 
liberty to let our children be baptized by the priests ; 
then we would not need to allow ourselves to be 
driven from our possessions and paternal inherit- 
ances, from our ease into great misery, as a re- 
proach to all. If we had such a heart as is reported 
of us, we would suffer all this in vain, for they who 
do such things shall not inherit the*kingdom of God, 
as Paul says. Gal. 5:21. "A lie," says Sirach, "is 
a foul blot in a man, yet it is continually in the 
mouth of the untaught. A thief is better than a 
man that is accustomed to lie." Sir. 20:24, 25. 
For they had also invented this lie against Paul, 
that he had made an uproar, and had brought from 
the wilderness four thousand secret murderers. Acts 
21:38. But with regard to us they have still mag- 
nified the lie, and speak of many thousands as being 
of our faith. We have not so easy a faith, that they 
flock to us in crowds ; only here and there may be a 
household, which are very solitary and few, as a 
sparrow alone upon the housetop, like the pelican 
of the wilderness, an owl of the desert, a lily among 
thorns, and the apple tree among the trees of the 
wood, which brings forth good fruit (Ps. 102:7, 6; 
Cant. 2:2, 3; Ps. 1:3), as a penitent life, to deny 
one's self, and to hate his own life, otherwise he can- 
not be Christ's disciple. Luke 14:26. They that 
are Christ's, crucify the flesh with the affections and 
lusts. Gal. 5:24. He that says he abides in Christ 
ought himself also to walk, even as Christ walked. 
1 John 2:6. Christ says that there are few that walk 
in his way, in the way which leads unto life, and 
that find it. It is hid from the scribes and wise of 
this world. Base things, and things which are most 
despised, hath God chosen, and things which are 
not, to them it is given to know the mysteries of the 
kingdom of God. Thus Christ and his apostles de- 
clare that there are few who have the true faith, and 
know the way. As also the prophet laments: "The 
faithful fail from among the children of men." Psalm 
12:1. For iniquity abounds, so that, if it were pos- 
sible, the very elect should fall into error, as Christ 
himself says: "When the Son of man cometh, shall 
he find faith on the earth?" Luke 18:8. Hence 
there will be few believers at Christ's coming, and 
have also been few from the beginning of the world. 
As namely, in the time of Noah, only eight believ- 
ing souls. In Lot's time, there were only three be- 
lievers. In the time of Israel, there were eight 
hundred false prophets against one. Also, four 
hundred false prophets, to one [true] prophet. 
1 Kings 18. 

Thus the perverse have always outnumbered the 
righteous. This is our open confession before God 
and all men: that the faith and heart of every one 
of us is of such a nature, that we do not desire in 
any wise to injure our enemies that persecute us, or 
to wish them evil; but we desire from the depths of 
our hearts, to pray for them, and if they should 
need us, we would most heartily serve them accord- 
ing to our ability, for they know not but that they 
are right, and are therein doing God great service. 



MARTYRS MIRROR. 



965 



John 16:2. Even as they will hereafter have to con- 
fess, as it is written in the fifth chapter of Wisdom; 
but it shall then be too late for them. For this rea- 
son the promise of eternal salvation is ours; as 
Christ himself said ; ' ' Blessed are ye, when men 
shall revile you, and persecute you, and shall say 
all manner of evil against you falsely, for my sake. 
Rejoice, and be exceeding glad: for great is your 
reward in heaven." Matt. 5:11, 12. This promise 
have they that are persecuted here. But to those 
that persecute here, woe is prophesied, as Christ 
says: "Woe unto you, scribes, who kill the proph- 
ets; fill up the measure of your fathers." The 
apostle says ; ' ' Go to now, ye rich men, weep and 
howl, for your miseries that shall come upon you. 
Your riches are corrupted, and your garments are 
moth eaten. Your gold and silver is cankered; and 
the rust of them shall be a witness against you, and 
shall eat your flesh as it were fire. Ye have heaped 
treasure together for the last days. Ye have con- 
demned and killed the just; and he doth not resist 
you." James 5; 1 — 3,6. If it be replied, that they 
do not want to shed our blood, but only order us 
out of their cities and countries, we answer : Though 
there is no where a place for us, still we must cer- 
tainly live some where; hence we must for this rea- 
son go to bloody countries, whence we fled, partly, 
because of the great tyranny, where the blood of 
the saints is poured out like water. But when that 
great day of the Lord will come, when men shall 
say: " Ye mountains and hills, fall on us, and hide 
us from the face of him that sitteth on the throne, 
and from the wrath of the Lamb;" then it shall be 
found how guilty they have been of our blood. 
For they shall have judgment without mercy, that 
have shewed no mercy. For with what measure a 
man has meted, it shall be measured to him again. 

Hence we request and pray, for the sake of Jesus 
Christ, that what we have written be received in 
good part, since it has been done out of pure love, 
for a warning against the punishment of the Lord, 
lest you sin against us; since we are the true stran- 
gers and people of God, who are persecuted for the 
true doctrine of Jesus Christ and his holy apostles. 
May the eternal and merciful God look with gra- 
cious eyes upon all his afflicted children, who are 
hated by so many, and not give to the beasts the 
souls of thy turtle doves, for his great and holy 
name's sake. Ps. 74:19. 

O Lord, shorten the days, and look upon the re- 
proach of thy people, which they must suffer every 
day for the sake of the holy testimony of the Gos- 
pel, through thy dear Son, our Lord Jesus Christ. 
Amen. 

{End of the first letter. ) 

As then he that was born after the flesh perse- 
cuted him that was born after the Spirit, even so it 
is now. Gal. 4.: 2g. 



Let us hold fast the profession of our faith with- 
out wavering; for he is faithful that promised. 
Heb. 10:23. 



ANOTHER LETTER OF THE PRISONERS: IN WHICH 

WE VINDICATE OURSELVES OF THAT WHICH IS 

REPORTED OF US, AND BRIEFLY NOTICE THE 

PRINCIPAL POINTS OF OUR FAITH, AS IS 

STATED MORE FULLY BELOW. 

We poor prisoners, named Hendrick Terwoort 
and Jan Pieterss, lying in bonds in the Mersey, for 
the testimony of Jesus Christ, and from there sen- 
tenced to death, to be burnt to ashes at the stake, 
whereunto we have willingly prepared ourselves 
here, this 10th of April, A. D. 1575, in London. 

Further, we poor prisoners kindly ask, that you 
will accept in good part our simple w riting to your 
Honor ; for the reason that we do this, is because 
we arc very sorry that your Honor is not well satis- 
fied with the simple answer made by us ; which has 
caused us briefly to write your Honor, in order that 
you may better understand and know what views 
we have in regard to it. Hence we have also briefly 
written our confession concerning it. 

This is the confession of our faith of God our 
heavenly Father. 

1. We believe in one only God the Father Al- 
mighty, Creator of heaven and of the earth, as is writ- 
ten, Gen. 1:1; in whom Abraham, Isaac, Jacob, 
Moses, and all the prophets believed. Heb. 11. 

2. We further believe in Jesus Christ the only Son 
of the Father, who was in the beginning with God. 
Mic. 5:2; John 1:1; 1 John 1:1. And when the 
fullness of the time was come, which God had prom- 
ised, this Word became flesh, and was born of the 
house of David, Rom. 1 : 3, of the pure virgin Mary, 
espoused to a man whose name was Joseph, of the 
house of David, who is blessed above all other wo- 
men. We believe that this true Son of God, by 
many signs and miracles which he did, proclaimed 
to us the word of his Father. And after that he was 
delivered up to the Jews, he was crucified under 
Pontius Pilate, died and was buried. Matt. 27 : 1 ; 
Mark 15:1; Luke 23 : 1 ; John 18. 

3. We also believe that this same Jesus Christ is 
true God and man, and suffered for our sins. Isaiah 
53 : 5. And when we were his enemies, he suffered 
a bitter death for us, that those who believe in him 
should not perish, but have everlasting life. John 

3 :l6 - 

4. We also believe that this our Savior was raised 
up from the dead, Matt. 28:6; Mark 16:6; Luke 
24 : 6; John 20 : 9, even as he had foretold. Matthew 
17:9; Mark 9:9; Luke 9: 22. And is sitting at the 
right hand of his Father. Mark 16 : 19; Acts 7:55. 

5. We furthermore believe in the Holy Ghost, 
even as is written, 1 John 5 : 7, saying that there are 
three that bear record in heaven : The Father, the 
Word, and the Holy Ghost ; and these three are 
one. 

6. We also believe in the communion of the 
saints, whose prayers avail much for us, 1 John 1:3;* 
James 5:16. We also believe in a holy church, in 
which are those who believe in Jesus Christ, who by 
one Spirit are baptized into one body, even as Paul 



In the margin. 



966 



MARTYRS MIRROR. 



says, i Cor. 12:13. And Jesus Christ is the head 
thereof, namely of the holy church, even as it is 
written, Eph. 5 : 23; Col. 1 : 18. 

We believe and confess, that this holy church has 
power to close and to open, to bind and to loose, 
and whatever is bound upon earth is also bound in 
heaven, and whatever is loosed upon earth is also 
loosed in heaven, Matt. 16 : 18, 19. We also believe 
that God has ordained in this holy church, apostles, 
prophets and teachers, 1 Cor. 12:28, bishops and 
deacons. 1 Tim. 3. 

7. We believe in and confess also a baptism in 
the name of the Father, and of the Son, and of the 
Holy Ghost, even as ' the Lord Jesus Christ com- 
manded us and ordained (Matt. 28 : 19), and as the 
apostles practiced (Acts 2 : 38), and as they wrote 
with regard to it (Rom. 6:3; 1 Cor. 12:13; Gala- 
tians 3 : 27; Eph. 4:5:1 Pet. 3 : 21). And we believe 
that all those that have received this baptism are 
members of the body of Jesus Christ, in the holy 
church. 1 Cor. 12 : 13. 

8. As further regards the holy Supper of Jesus 
Christ, we believe and confess even as Christ said 
with reference to it, as is written, Matt. 26 : 26 : 
As they were eating the supper, Jesus took bread, 
and gave thanks, and brake it, and gave it to his 
disciples, and said: Take, eat; this "is my body. 
And he also took the cup, and gave thanks, and 
gave it to them, saying : Drink, and divide it among 
yourselves ; for this is my blood of the New Test- 
ament, which is shed for many for the remission 
of sins: this do in remembrance of me. Matt. 26:26; 
Mark 14 : 24; Luke 22 : 17, 19. We believe as Paul 
declares, saying : The cup of blessing which we 
bless, is it not the communion of the blood of 
Christ ? The bread which we break, is it not the 
communion of the body of Christ? 1 Cor. 10: 16. 
Whoso eateth my flesh, and drinketh my blood, 
hath eternal life; and I will raise him up at the last 
day. John 6 : 54. 

9. We also confess and believe in a marriage 
state, as being an ordinance of God, as we read, 
Gen . 2 : 24. A man and a woman joined together in 
the name of the Lord, in the holy church. 1 Corin- 
thians 7:2. For this cause shall a man leave his 
father and mother, and shall be joined unto his 
wife, and they two shall be one flesh. Eph, 5:31. 
Wherefore they are no more twain, but one flesh. 
What therefore God hath joined together, let not 
man put asunder. Matt. 19:6. For marriage is hon- 
orable in all, and the bed undefiled: but whore- 
mongers and adulterers God will judge. Heb. 13 :^. 

10. We further believe and confess that magis- 
trates are appointed and ordained of God, Wis. 6:3; 
Sir. 17: 17; Rom. 13 : 1, for the punishment of the 
evil, and the protection of the good ; to which mag- 
istrates we desire from the heart to be obedient, 
even as is written ( 1 Pet. 2:13): " Submit yourselves 
to every ordinance of man for the Lord's sake. For 
they bear not the sword in vain. Rom. 13 14. And 
Paul further teaches us, that, first of all, we are to 
make supplications, prayers, intercessions, and giv- 
ing of thanks, for kings, and for all that are in 
authority; that we may lead a quiet and peaceable 
life, in all godliness and honesty ; for this is good 



and accepable in the sight of God our Savior, who 
will have all men to be saved. 1 Tim. 2:1. He 
further teaches us, that one should be subject to 
principalities and powers, obey magistrates, and be 
ready to every good work. Tit. 3:1. Hence we would 
kindly beg your Majesty, that you would rightly 
understand our meaning : that is, that we do not 
despise the august, noble, and gracious Queen, and 
her wise council, but esteem Her Majesty worthy 
of all honor, and we also desire to be subject to her 
in all that we can ; for we confess with Paul as stated 
above; for she is the minister of God ; and that who- 
soever resists this power resists the ordinance of 
God ; for rulers are not a terror to them that do 
good, but to those that do evil. Hence we confess 
that we owe, and are ready to give, to the secular 
power, custom, tribute, honor and fear, even as 
Christ himself taught us, saying: "Render unto 
Caesar the things which are Caesar's ; and unto God 
the things that are God's." Matt. 22:21. Hence, 
since she is a minister of God, we would kindly en- 
treat Her Majesty, that she would be pleased to 
show mercy to us poor prisoners, even as the heav- 
enly Father is also merciful to us . 

We hereby do not consent at all to those who 
would resist the higher powers, but confess with all 
our heart, that one must be obedient and subject 
to them, as we have stated above. 

11. Furthermore, to the question put to us, 
whether we would not be willing to swear any oath, 
we reply: That we do not find ourselves free in our 
conscience, that we may do this, because, as is writ- 
ten, Christ says (Matt. 5 : 33): "Ye have heard that 
it hath been said by them of old time, Thou shalt 
not forswear thyself, but shalt perform unto the 
Lord thine oaths: but I say unto you, Swear not 
at all; neither by heaven; for it is God's throne: 
nor by the earth; for it is his footstool: neither by 
Jerusalem ; for it is the city of the great King. 
Neither shalt thou swear by thy head, because thou 
canst not make one hair white or black. But let 
your communication be, Yea, yea; Nay, nay: for 
whatsoever is more than these cometh of evil." 
Further, also James teaches us (Jas. 5 : 12), saying: 
"But above all things, my brethren, swear not; 
neither by heaven, neither by the earth, neither by 
any other oath: but let your yea be yea; and your 
nay, nay. For these reasons we dare in no wise 
swear. 

12. We further believe in the resurrection of the 
dead, as is written Isa. 26:19; Job 19:25; Daniel 
12: 2; John 5; 1 Cor. 15:12; 1 Thess. 4: 16. That 
men shall rise from the dead in their own body, 
Job 19:26; Isa. 26:19; 1 Cor. 15, when the Lord 
shall come in the clouds, with his angels, when he 
shall judge every man according to his deeds, Mat- 
thew 25: 31; Rom. 2:6. 

13. We furthermore believe all that is contained 
in the holy Scriptures, both in the Old and New 
Testament.' And we poor prisoners make humble 
entreaty, if we have in any wise done amiss to Her 
Majesty, or her subjects, praying them, to forgive 
us for it, and be merciful unto us, even as the 
heavenly Father is merciful ; for we are a poor, 
simple people, of humble knowledge and under- 



MARTYRS MIRROR. 



967 



standing, and we are sorry that we cannot write 
more courteously. Hence we beg your Highness, 
that your Majesty would accept our simple writing 
in good part. 

Herewith we will commend your Royal Majesty 
to the Lord for this time; the Lord be with you 
and us all. Amen. 

Written in our imprisonment, in London, on the 
21st of July, in the year of our Lord 1575, by 
Hendrick Terwoort, 
Jan Pieters. 



A clear account of the foregoing matters is con- 
tained in the following letter, written by one f agues 
de Somere (a member of the Calvinistic church, 
resident at that time in London), and sent to his 
mother, Tanneken van der Varent, residing at 
Ghent, in Flanders; in which city he subsequently 
became a pensionary, while the Reformed ruled at 
Ghent, before the city was delivered up to the 
[Duke of~\ Parma, in the year 1584.. 

A LETTER FROM JAQUES DE SOMERE, SENT TO HIS 
MOTHER, AT GHENT. 

Venerable and beloved mother, after most humbly 
commending myself to you, please let me inform 
you, that we are well, God be praised, even as we, 
not without great joy, learned from father's letter, 
that this is also the case with you. I dare say that 
I never read a letter from my father without anxiety 
and fear, until the end of the same assures me of 
your health, since I, aware of the weakness and in- 
firmity of your nature, and in constant dread, lest 
you might have fallen into some severe sickness, 
which would cause me greater grief, than if I my- 
self were in the greatest distress and pain. 

But God be praised for his goodness, that he 
does not visit you more grievously, nor lay upon 
you a greater burden, than you, by his help and 
the consolation of his word, and the hope of the life 
to come, are able to bear; and permits me to enjoy 
the greatest joy which a good child might wish in 
this world, namely, to see my father and mother 
attain to a good old age, and bear me such solici- 
tude, love and favor as I could possibly expect from 
the most solicitous and benevolent parents, for which 
I owe you eternal gratitude. 

Further, my beloved mother, as regards the par- 
ticulars of the execution of the Anabaptists, though 
I doubt not but you have already heard much con- 
cerning it from the accounts of others, and I do not 
like to write of this matter, of which I can never 
think without great sadness; yet, since you desire 
it of me, and I perhaps know more about it than 
the common people, as I was often with them, and 
took a memorandum of everything, I would not 
forbear to write you such information as I have with 
regard to it; and I will also send you some copies 
of their confession, upon which they died (though 
some of them are still imprisoned), together with 
a supplication, which they presented to Her Maj- 
esty, but which was not accepted. 



The matter was as follows: On Easter-day, the 
3d of April, A. D. 1575, there were gathered in 
a house beyond Aldgate (on the way leading to 
Mirror Court), thirty Anabaptists, men as well as 
women, for the purpose of exhortation and prayer. 
But being discovered of the neighbors, nearly all 
of them were led from there to prison, with so few 
beadles, that part of them could easily have escaped, 
had they felt free in their conscience to run. After 
they had fallen into the hands of the magistrates, 
they were brought to the house of the bishop of 
London, in order to be examined by him (through 
the mouth, however, of the Dutch and French 
preachers, since the bishop did not understand their 
language), concerning their faith, which they deliv- 
ered in writing, and which was of such a character, 
that it contained nothing but what I myself would 
have dared subscribe to, excepting only the arti- 
cle touching the oath, in which they openly con- 
fessed that they believed that one might not swear 
in any wise. 

Not satisfied with this confession, the bishop laid 
before them four articles, which they were to sign, 
or, if they remained obstinate, be burnt alive; de- 
claring that he had received this commission from 
the Court. 

The articles were: 1. That they should desist 
from, renounce and forsake all errors, sects and 
heresies of the accursed sect of the Anabaptists, and 
confess that they had been seduced thereto by the 
devil; and further believe and confess with heart 
and mouth, that Christ had assumed his flesh and 
blood from the substance of the flesh and blood 
of Mary. 2. That infants ought to be baptized. 
3. That a Christian might administer the office of 
magistracy. 4. That a Christian might swear an 
oath. 

Thereupon they replied that they could not be- 
lieve this in their consciences, and that they would 
hold to their first confession. Hence they were from 
there conducted back to prison; but on the way ten 
or twelve of them (seeing in what danger they were, 
and that they had a good opportunity to escape, 
since only one or two beadles went with them), 
escaped, all of whom, however, in a day or two, 
of their own accord, returned to the prison, partly 
to release their bail, who were bound in the sum of 
a hundred pounds; and partly, because the Bishop, 
as a man of honor, promised them with an oath, 
that he should release all of them together in four 
or five days, if they returned ; if not, he should keep 
the others in confinement till Christmas. 

Shortly after, five of the men (through the much 
disputing of our Netherlanders, who belonged to the 
[Calvinistic] church), before they were condemned 
as heretics became converted. And yet they were 
made to stand, in St. Paul's church-yard, in a full 
assembly of many thousand Englishmen, in front of 
the pulpit (mark), each with a fagot on his shoul- 
der, as a token that they had merited the fire; and 
much other loss and ignominy was inflicted upon 
them, though the bishop had promised them, that 
he should forthwith acquit them of everything, and 
release them without any trouble, if they would only 
sign the four articles; but the contrary was evident. 



968 



MARTYRS MIRROR. 



This occurred on the twenty-fifth day of May, 
A. D. 1575. 

A few days afterwards, when the bishop saw that 
the rest would not depart from their faith, he con- 
demned them all to death, in the ecclesiastical court 
in St. Paul's church (where the papistic bishop in 
Queen Mary's time was wont to sentence the Chris- 
tians), and delivered them over to the secular judge, 
by whom the women, tied hand to hand, were con- 
ducted to Newgate (which is the prison of those 
confined for capital crimes); together with one of 
the men, whom they considered to be the youngest 
and most innocent. But the rest of the men were 
taken back to their old place of confinement of the 
bishop's prison, so that it was thought that the 
women were to be executed first, even as they also 
daily came and threatened them, holding up death 
before their eyes, if they should not renounce; so 
that for five or six days they suffered great distress 
and temptation, expecting from day to day to be 
burnt, and this was done even on the very day 
when their sentence of banishment had arrived from 
the Court; for at ten o'clock in the evening the 
Bailiff and his beadles came into prison, to make an 
inventory of all their property, and to apprise them, 
that they should prepare themselves to die the next 
day, which he did, in order to see whether none 
of them would renounce through fear. But when he 
saw that they all remained steadfast, he announced 
to them, that the Queen would show them mercy, 
and only banish them from the country, and cause 
the youth to be scourged behind a cart. 
fsThus, within five or six days afterwards, fourteen 
women or thereabouts, were conducted, by the of- 
ficers of justice, from the prison which stands near 
St. Martin's Church, to St. Catharine's on ship board, 
and the youth was scourged behind a cart that went 
immediately in front; and thus all were banished 
from the country, on pain of death, and they are 
now residing in Holland and Zealand. 

A few days afterwards, the five men who were 
still confined in the bishop's prison were likewise 
sentenced by the bishop, and brought to Newgate, 
where one of them, through the poverty and hard- 
ship of the severe confinement, died in prison. The 
others, fearing that the extreme penalty should be 
inflicted upon them, since they had so rigorously 
dealt even with the women; and hearing that the 
Queen and the entire council were so incensed 
against them, that hardly any one dared intercede 
for them, because of an evil report that they denied 
God and Christ, and rejected all goverment and 
authority of magistrates and higher powers as un- 
godly and unchristian ; ventured to present a suppli- 
cation, together with their confession concerning the 
four articles that had been laid before them (copies 
of which I send here), to Her Majesty, who was so 
incensed against them that she would not even re- 
ceive it, but severely reprimanded the maids of 
honor who presented it to her, as they themselves 
reported to those that had delivered it to them. 

When they saw this they changed said articles and 
supplication to some extent and delivered it to My 
Lord of Bodley, who, having conferred with the 
bishop about the matter, returned them the follow- 



ing day with the answer that he was sorry for their 
sakes, but that there was no hope at all of mercy, 
except they were willing to sign the articles, and re- 
nounce their heresy. In the meantime, the bishop, 
in behalf of Her Majesty, issued several articles, one 
of which was That a Christian magistrate might 
punish obstinate heretics with the sword; command- 
ing all strangers to subscribe to the same, or if not, 
to give sufficient bail that whenever it shall please 
the bishop they will appear before him and the 
Queen's commissioners, to be more fully examined 
and punished according to the finding. Hence, 
nearly all the strangers, more through fear than 
otherwise, signed the same, except some who would 
rather be in danger, than, against their conscience, 
sanction, by their handwriting, the killing of the 
poor people; how it will end with them, is not yet 
known. 

Shortly after, an order from the Court came to 
the sheriff or bailiff of London, that he should exe- 
cute the oldest two, according to their sentence. 
One of them named Jan Pieterss, was a poor man, 
more than fifty years of age, with nine children. 
His first wife had previously likewise been burnt for 
her religion, here in Ghent in Flanders. And he 
was now married to a woman whose husband had 
also previously been burnt at Ghent for his religion . 
Hence both, on account of persecution, had fled to 
England, thinking that they should be able to live 
there without peril in the liberty of their conscience. 
All this he stated to the bishop, and asked for 
mercy to leave the country with his wife and chil- 
dren; but it was not granted him. 

The other, named Hendrick Terwoort, was a 
handsome, wealthy man of thirty-five or six years, a 
goldsmith by trade, and had only been married 
eight or ten weeks previous to his apprehension. 

These two, as no disputing of the Dutch and 
French preachers could move them to subscribe the 
articles, but were much rather confirmed in their 
views through the cruelty and unchristian proceed- 
ing of those who boast themselves of the gospel and 
the true faith, notwithstanding that many English- 
men as well as Dutchmen solicited pardon for them, 
were, nevertheless, the 22d of July, at six o'clock 
in the morning; in Smithfield (where they formerly 
used to burn persons belonging to our religion) 
most miserably burnt alive at a stake, till consumed 
to ashes, without any strangling or gun-powder, 
according to the custom of the country, on the Fri- 
day after that on the preceding Tuesday the stake 
had been erected. I doubt not but that the Queen 
consented to it with reluctance, but was persuaded 
thereto by some papists or other perverse persons 
and enemies of the truth, of whom there are many 
here; who made her believe that the Anabaptists 
(which religion is unknown to this nation), not only 
deny God and Christ; and thus overthrow the salva- 
tion of souls, but that they also reject all secular poli- 
tics, laws and authorities, and instigate the people to 
sedition and rebellion, teaching that the office of the 
magistracy is ungodly and unchristian, whereby 
mostly, I doubt not, she became incensed against 
them, so that she would not even receive their sup- 
plication. 



MARTYRS MIRROR. 



969 



May the Lord forgive those who were the cause 
and authors of this, and so greatly slandered these 
poor people before Her Majesty, as you may judge 
from this their confession, which they subscribed in 
my presence, with their own hands: which though 
it does not satisfy me in every respect, and I 
greatly fear that they labor under a misapprehension 
as regards the point of Christ's first conception and 
the origin of his flesh; yet, since they with expressed 
words confess in a Christian manner, and have often 
orally confessed in my presence, that Christ is true 
God and true man, like unto us in flesh and blood 
and all other things, except sin alone; I am so far 
from deeming them worthy of any capital punish- 
ment, that I would not hesitate to recognize them 
as brethren and do not doubt their salvation, pro- 
vided they have feared the Lord, and walked before 
him in a good conscience; for our God is a merciful 
and gracious God, who does not condemn men for 
this or that misapprehension and error, but much 
rather graciously forgives their weakness and infirm- 
ity, for his Son Christ Jesus' sake, if it does not 
arise from stubbornness, but from pure ignorance, 
even as Paul says of himself, that he obtained mercy 
with God, because he had sinned ignorantly (i Tim- 
othy 1:13); and the error does not concern the 
fundamental doctrines of the faith, [but the accesso- 
ries of it, as is the case with these Anabaptists. 

As regards the two young men that are still left, 
they continue as firm and steadfast as ever, and daily 
expect to have the same punishment inflicted upon 
them. 

Lucas and I sought, if it were possible, to help 
them out of prison (four days after the others had 
been executed), and had with much talking brought 
the matter so far that they subscribed the confession 
(a copy of which I herewith send you), hoping 
that the bishop should be satisfied with it; who, 
when he had read it, found it good enough, but 
would nevertheless not accept it graciously, except 
they would subscribe the first four articles without 
any contradiction, and unite with the Dutch church, 
which they had resolved not to do, even though 
they were entirely and in every respect of our belief 
because they would thereby have to condemn the 
two executed, and all others of their fellow-believers 
(who died or still live in the same faith), and confess 
that they had been led into damnable heresy by the 
devil, the spirit of lies and error, in which they say 
that .they, in their consciences, in no wise believe, 
but that they are much more assured of their salva- 
tion in Christ, who is true God and true man, and 
because they would greatly offend God, as they say 
by saying all these things against their conscience . 

Hence there is nothing known but that they will 
have to suffer the same punishment which their as- 
sociates suffered; and this the more, because they 
attempted to break out of prison, by filing off an 
iron bar from a window, for which reason they are 
now also fettered much more heavily than ever be- 
fore, and should consider themselves fortunate, it 
they, the sooner the better, could be released 
through death from the great poverty and misery of 
the imprisonment, since they are both confined 
apart, so that they cannot comfort each other, [and 



no one may come there and speak to them, on pain 
of being held himself. 

Here you have, beloved mother, from beginning 
to end, a written account of the sad history of the 
imprisoned, converted, banished and executed Ana- 
baptists, which as I well know has seemed very in- 
credible and strange to you, and that you have been 
greatly grieved: because they who formerly suffered 
persecution themselves here now persecute others for 
their religion; and force the conscience of others 
with fire and sword, whereas they formerly taught 
(which is the truth); that no man has a right to rule 
over the conscience of another; and that faith is a 
special gift of God and cannot be implanted in man 
by any physical force, but through the word of God 
and the illumination of the Holy Ghost; also, that 
heresy is not a carnal, but a spiritual crime, which 
God alone must punish; that lies must be overcome 
not by force, but with the truth; that the disposition 
of the children of God is, not to put others to death 
for their faith, but to be put to death themselves for 
the testimony of the truth; finally, that the shedding 
of blood for the sake of religion is a sure sign of 
antichrist, who thereby sets himself in the place and 
judgment-seat of God, and ascribes to himself do- 
minion over the conscience (which belongs to God 
alone). I am well aware, I say, that this matter has 
greatly grieved you and every sympathizing heart; 
yet I hope that you will hereby not become offended 
or take occasion to doubt the true faith; but will 
think (as is also the truth) that it has not been 
sanctioned or approved of by some of the godfear- 
ing and learned, of the English, as well as of the 
foreigners that are here. 

Moreover, though this church should approve of 
it, you nevertheless well know that the truth does 
not depend on men, who are but frail, weak, sinful, 
and changeable, so that those who are good and 
godly to-day, may to-morrow fall into great sins, 
especially if their affairs prosper in this world; but 
that our comfort and hope, religion, faith and sal- 
vation consist in God, who is unchangeable, and 
whose truth ever remains uniform. By him we have 
also been taught and warned beforehand, that we 
should not be offended at the scandals of this world, 
which are many and of various kinds, and are also 
often caused by those who shelter in the church of 
Christ. Even as Paul declares concerning what befell 
him, the persecution which he suffered from false 
brethren was not the least. 

I would write you more about this matter, if time 
did permit me. Hence I will conclude here, and 
pray the Lord, that he will strengthen you and all 
the godfearing and lovers of the truth, in virtue and 
godliness, to the salvation of the soul. Amen. 

Your obedient son, 

Jaques de Somere. 



Wherefore, let them that suffer according to the 
will of God commit the keeping of their souls to 
him [in well doing, as unto a faithful Creator. 
1 Peter 4:19. 



970 



MARTYRS MIRROR. 



THE FOLLOWING WRITINGS ALSO APPEAR TO HAVE 
BEEN DRAWN UP PARTLY BY THE ASSISTANCE 
OF SAID JAQUES DE SOMERE, AS A FA- 
VOR TO THE PRISONERS, WITH THEIR 
CONSENT. 

A supplication, presented to the Queen, in behalf of 

the prisoners in England, but not received by 

Her Majesty. 

In consideration of your Majesty's laudable good- 
ness and grace, famous far and wide among all na- 
tions, because you have always used discretion in 
all matters, and especially in the matter of religion 
and conscience, and have recently shown this in our 
fellow-believers; we entirely trust to your Majesty, 
that you will be pleased to show us poor prisoners 
and strangers the same mercy, since we are in the 
same state and condition, and in the same faith, 
which we humbly present to your Majesty in Christ, 
for Christ's sake, that your Highness be pleased to 
peruse the same, and, according to your wisdom 
and grace, considering the unimportant difference, 
graciously judge of it. We testify before God and 
your Majesty, that if we could feel or understand 
otherwise in our conscience, we should with all our 
heart accept and confess the contrary, seeing it 
would be a great error on our part, not to prefer liv- 
ing in a true faith, to willfully dying in a false faith. 
Likewise, will Her Majesty be pleased to consider 
according to her innate goodness and wisdom, that 
it does not behoove us to speak dissimulatingly, oth- 
erwise than we believe with the heart, in order thus 
to escape the danger of temporal death, and that it 
is impossible to believe differently from what we feel 
in our conscience; as also, that it is not in our 
power to believe this or that, even as an evil doer 
can voluntarily do well or cease to do evil; but that 
the true faith must be poured into men's hearts by 
God, whom we daily pray, that he would give us 
his Spirit, that we may understand his truth and 
Gospel. 

Moreover, it is well-known to Her Majesty, that 
we are not a turbulent people, neither seek to insti- 
gate any rebellion against Her Majesty, but much 
rather daily pray the Lord for her prosperous reign 
and welfare according to soul and body (Jer. 29:7); 
finally, that we have not sought to spread our faith 
in this country, nor are we able to do it, since we 
are simple and unlearned trades-people, and inex- 
perienced in divinity. These and other reasons we 
humbly entreat Her Majesty to consider for our 
benefit, and in particular to be mindful of Her laud- 
able and princely grace, which is a marvel to all na- 
tions, and which has ever appeared in all matters, 
but especially in the matter of religion and con- 
science. 

It was subscribed: Hendrick Terwoort, 
Jan Pieterss, 
Christiaen Kemels, 
Gerrit van Byler, 
Hans van Straten. 



A CONFESSION OF FAITH OF THE PRISONERS IN 
ENGLAND, IN CONNECTION WITH THE PRE- 
CEDING SUPPLICATION. 

Touching our faith of Jesus Christ our Savior: 
We not only believe in his incarnation, but also re- 
gard him, who denies that Christ is come in the 
flesh, to be the antichrist. 1 John 4:3. Hence we 
believe with the heart and confess with the mouth, 
that the eternal Word of God was from the begin- 
ning with God; that the Son of God became man 
when the fullness of the time was come, for the sal- 
vation and redemption of men; that he was con- 
ceived of the Holy Ghost, and through the power 
of God the Most High, born of the blessed virgin 
Mary, and manifested of the seed of David; that he 
is the fruit of the body of Mary; and that inasmuch 
then as the children are partakers of flesh and blood, 
he also himself likewise took part of the same. He- 
brews 2:14. 

Finally, we believe that he is the promised seed 
of the woman that has bruised the serpent's head; 
we also believe, all that is further written concern- 
ing him in the holy Scriptures; and we place the 
hope of our salvation solely in his death and resur- 
rection. But herein alone is the difference, that we 
can as yet not find it in our conscience to say that 
he took his flesh from the substance of the flesh of 
the virgin Mary; since we do not find this expressed 
in the Scriptures; hence we forbear to inquire into 
the mystery of God. 

As regards the baptism of children, we believe 
that infants are in a saved state and belong to the 
kingdom of God; but as we do not find a com- 
mandment or an example in the holy Scriptures, to 
baptize them, we deem, according to the ordinance 
of Christ, that one ought to wait with baptizing 
them, till they are able to confess their faith in the 
church of God. In the meantime we do not con- 
demn the churches that hold other views. 

Regarding the magistracy, so far as the office in 
itself is concerned, we confess that it is not only 
good and profitable for the maintenance of the com- 
mon welfare, but also ordained of God, for the pro- 
tection of the good and the punishment of the evil; 
that he has not received the sword in vain, to whom 
we also are bound, through God's commandment, 
and ready, to show all subjection and service. We 
believe that it does not behoove us further to in- 
quire into or judge of this matter. 

But being constrained in our conscience by ques- 
tions as to whether the magistrate can be a Chris- 
tian, we say that to human eyes it will, for manifold 
obstacles, be hard and difficult; nevertheless we do 
not despair of it, since that which seems impossible 
to men is possible before God, according to what 
Christ says in the gospel concerning the rich. 
Matt. 19:26. 

Finally, as to swearing: In this article we agree 
with the Dutch preachers, that we may, with a good 
conscience, call God to witness in a matter of which 
we know and are certain. 

These articles, as contained here, we simply be- 
lieve, notwithstanding the conclusions which some, 



MARTYRS MIRROR. 



971 



out of their own understanding, draw from them to 
the contrary. 

Hence we beseech Her Majesty, for Christ's sake, 
to bear our weakness, and to consider that if we 
could feel somewhat different in our conscience, we 
would most gladly accept the same from the heart, 
and confess it with the mouth. 

Thus we humbly pray God for Her Majesty's 
long life, prosperous reign, and eternal salvation. 
We doubt not but that she will be pleased to show 
us poor prisoners and strangers such grace as has 
already been shown to our companions, for which 
thanks be to God and to Her Majesty. 



Subscribed by: 



Hendrick Terwoort, 
Jan Pieterss, 
Christiaen Kemels, 
Gerrit van Byler, 
Hans van Straten. 



answer to the LETTER OF JOHN fox; written 

BY THE PRISONERS AT LONDON, A. D. 1575. 

Reverend and well beloved Sir Doctor Fox : We 
have read your letter, from which we learn the en- 
deavors you have put forth in our behalf, with Her 
Royal Majesty as well as with her wise council, for 
which we greatly thank you, even as we also do for 
your good admonition, which notwithstanding it 
seems to us to be written somewhat severely, we 
are nevertheless assured proceeds from love and 
from a good zeal which you have for the truth and 
the welfare of your neighbor; hence we cannot but 
give it a good interpretation. However, we are 
very sorry that you, not better understanding our 
point, have an opinion of us different from what we 
would like; since you think that through our singu- 
larity and obstinacy we not only give offense to the 
church of God, but also greatly offend God, and 
overthrow our salvation. 

What cause you have thus to think of us, we do 
not know; however, we can assure you of this, that 
we seek with all our heart to serve the only God 
and Christ in a good conscience, and to edify our 
neighbor as far as is possible to us. 

Hence we willingly accept whatever the holy 
Scriptures declare to us, and wish that we would be 
left to adhere to the simplicity of the word of God, 
and not with subtle questions to be driven further, 
than we with our feeble understanding can compre- 
hend or answer with the Scriptures. We confess 
(even as you say) that Jesus Christ the Son of the 
living God, when the time was fulfilled, was born of 
woman and became truly man. 

We confess that the flesh of Christ is not a fan- 
tasm or ethereal, but true, human flesh, like unto us 
in all things, except sin; that he is the promised 
seed of the woman, David's son, and the fruit of 
Mary's body. Finally, we believe all that the holy 
Scriptures further testify of him; and whether we 
live or die, we do not place our salvation in our 
works or holiness, but solely in his death and resur- 
rection. Hence we cannot wonder enough, what 



more could be required of a Christian, since you 
yourself quote from the apostle: "Though we have 
known Christ after the flesh, yet now henceforth 
know we him no more. Therefore if any man be in 
Christ, he is a new creature." 2 Cor. 5: 16, 17. 

By this the apostle sufficiently indicates to us that 
we ought rather to observe and appropriate to our- 
selves the fruits of the incarnation and the sufferings 
of Christ, than arrogantly to dispute about the ori- 
gin of his flesh; which we yet confess as far as the 
Scriptures tell us concerning it; contenting ourselves 
with what you request of us, that he is come in the 
flesh. If people only were satisfied therewith, and 
would not compel us to confess that Christ has his 
origin from the substance of Mary's flesh; which be- 
cause we cannot comprehend or believe, for the rea- 
son that the word substance is not mentioned in 
the holy Scriptures, and, therefore it is concluded 
against us, that we believe that Christ is not true 
man, and in short, that we deny our salvation; 
whereas, on the contrary, according to the dictates 
of love, it ought to be concluded: That, when we 
say that Christ had just as true, human flesh as our 
first father Adam had before the fall, we at once 
confess him to be true man and our Savior, espe- 
cially when we confess this with express words. If 
you reply to this, that you find little or no differ- 
ence between your faith and ours, except in the ex- 
pression, substance of the woman, and that we ought 
not therefore obstinately to reject the same, we re- 
join, on the other hand, that we ought not to be 
constrained thereto by force, but that our weakness 
in this respect ought to be borne with, since we can- 
not believe otherwise in our conscience, and should 
greatly sin against God, if we were to speak con- 
trary to the testimony of our conscience. 

Hence, if we are put to death (which we do not 
hope of her Royal Grace) we testify before God, 
that we do not die for this or that article (which if 
we could, with arguments, be made to believe, we 
would accept with all our heart), but for our con- 
science' sake, to which if we act contrary, though 
we did well, we nevertheless do ill, and witness 
against ourselves, as you with your learning can 
understand far better than we simple and unlearned 
people. 

Finally, we are men, and what is more, un- 
learned men, who are liable to err; and hence we 
will always show ourselves teachable to all those 
who can show us something better with the Script- 
ures; but that they want to constrain us thereto 
with fire or sword, this appears to us a vain under- 
taking, and to militate against reason; for it is in- 
deed possible, that through fear of death we could 
be made to speak differently from what we under- 
stand; but that we should understand otherwise than 
we believe, you know to be impossible. 

Therefore those who should deal with us on this 
wise, offer us this alternative, either temporal or 
eternal death : temporal, if we adhere to what our 
conscience declares to be right, or the truth; eter- 
nal, if we act and speak contrary to our conscience. 
But we have a better hope of her Royal Grace, 
which has hitherto not deemed it well to put [any 
one] to death for the matter of religion; well know- 



972 



MARTYRS MIRROR. 



ing that the true faith is a special gift of God, im- 
planted in man, not by fire and sword, but through 
the Holy Ghost and the preaching of the external 
word of God. And we ought to consider well, that 
formerly we were all heretics here, who if we had 
been made to die in such a condition, would all 
have had to suffer the death of both body and soul. 
But we will here conclude this matter, thanking you 
for the trouble to which you have been pleased to 
go for us, and requesting you that you will do the 
best in our cause, with the council, and especially 
before Her Royal Majesty, who, if our point were 
well known to her, we doubt not, would, according 
to her excellent wisdom and usual grace, deal merci- 
fully with us, since we willingly show Her Majesty 
all reverence and subjection, praying for her long 
life and prosperous reign. Amen. 

Subscribed to by: Gerrit van Byler, 

Hendrick Terwoort, 
Hans van Straten, 
Jan Pieterss, 
Christiaen Kemels. 



PAUL GLOCK, A. D. 1 576. 

In the year 1576, Paul Glock, who had been 
imprisoned without intermission for nearly nineteen 
years, in the country of Wurtemberg, came to his 
deliverance, after he had suffered much during his 
imprisonment, and at first been greatly tormented 
and tortured, and at such times been tempted in 
many and various ways, by the authorities as well 
as by noblemen and Lutheran preachers; they tried, 
him with hard imprisonment and also with light 
imprisonment. In the year 1566 they did not try 
him for a whole half year, and also permitted him 
to go out several times, on his promising them with 
his word, that he would not go away without their 
knowledge. Subsequently, when the court- chaplain 
of the prince and others examined him, and he still 
firmly adhered to his faith, and would not regard 
their magistracy, sword, and war, as in harmony 
with Christianity; they said that he was not worthy 
of going among the people; that he must remain 
in confinement all the days of his life, even until his 
death, or until he should say that they were good 
Christians. In the year 1567 he was sick, from 
Epiphany until St. John's day, being very feeble 
and miserable, lame in his hands, and also in his 
knees, so that he was not able to stand up. He also 
had great pain in his mouth, so that for some time 
he could eat no bread, and there was no hope that 
he would ever get well again. When his enemies 
learned of this, they thought, "Now is our time," 
and sent two priests to him, who were to dispute 
with him, and to persuade him, in regard to infant 
baptism and the sacrament, and that they should 
convert him to themselves, since God so visited 
him with sickness. But brother Paul said: "Show 
me a Christian flock that has grown up by your 
preaching, doctrine and faith, and I will unite with 
it; and if there be anything in me that is contrary 
to God, I will lay it aside and forsake it, and adopt 



that which is better." Then the two priests said: 
' ' The Christian church cannot be pointed out with 
the finger." Brother Paul said: " It is evident what 
false prophets you are; Christ showed his church 
and disciples, when he stretched out his hand over 
his disciples, and said: Whosoever shall do the will 
of my Father which is in heaven, the same is my 
brother, and sister, and mother. Matt. 12:50. Also: 
A city that is set on a hill cannot be hid. 5:14. 
Further: Ye are the light of the world. The apostle 
Peter also speaks of it, where he says: Ye are a 
chosen generation, a holy nation. 1 Pet. 2 : 9. Paul 
also shows her [the Christian church] where he says: 
Ye are the temple of the living God, the seal of mine 
apostleship. 2 Cor. 6:16; 1 Cor. 9 : 2. But since 
you do not know her, you are the children of the 
night and of darkness, and not members of the body 
of Christ; and since you cannot show me Christ's 
body, how should I trust and commit myself to 
you, that you should make a Christian of me, when 
you have not yet shown me one Christian in your 
church. You are even as Ahab's four hundred false 
prophets; into whose deceitful mouth a false spirit 
has been put, to deceive the whole world; yea, you 
are the thieves and murderers that now come to kill 
and steal." 1 Kings 18; John 10: 8. 

When he gave them such an answer, they were 
astonished that he could so answer them in his 
sickness, and did not come to him any more for 
a long time, to dispute with him. They also said : 
"Though your cause be right and good, it can 
yet not be tolerated, for it has never been toler- 
ated. ' ' Brother Paul said : ' ' Yes, the ungodly and 
the world could not tolerate Christ, his apostles, or 
any of the righteous ; so also you, for you are un- 
godly, unrighteous, and wicked men, whose belly is 
their god. Philip. 3:19. 

In the year 1572 the preachers of the Prince came 
to him the third time, to the castle of Hohenwithing, 
talked much with him, and examined him con- 
cerning many things. In the year 1573 they had 
him brought into the city of Aurach, where then 
were the preachers and the steward of the country 
(who is the next after the Prince), and they disputed 
with him about infant baptism. They said : ' ' Chil- 
dren have faith, and hence they are justly brought 
to baptism ; for the apostle says : Without faith it is 
impossible to please God." Heb. 11:6. But Paul 
said : ' ' The apostle does not say this of children, 
nor does he speak to children, but with adults ; and 
he further says in the same place : He that cometh 
to God must believe that he is, and that he is a 
rewarder of them that diligently seek him. Now 
place before me a child, and if it shows so much 
confession and faith, then baptize it freely." They 
said: "A child needs no confession." "Then it 
also needs no baptism," said he. Then they were 
silent about that, and began to speak of the magis- 
trates, saying that they were Christians, since the 
apostle calls them God's ministers. The brother 
replied : ' ' The apostle calls them ministers (Romans 
13:4) because of the council, and the council does 
not belong in the house of God or Christ." They 
said : ' ' The council does certainly belong in the 
house of God." The brother said: "Then show 



MARTYRS MIRROR. 



973 



me a lawful magistracy in the house or church 
of Christ ; for the apostle ordained all offices in the 
house of God : hence show me where he ordained 
the princes or worldly kings with their offices in the 
church." Then the preachers began and said: 
' ' Cornelius was a centurion over soldiers, and be- 
came a Christian." Acts 10: i. They also mentioned 
Sergius Paulus, and said that he had been the dep- 
uty of the country. Acts 13:7. Then the brother 
asked them, whether they also believed that the 
apostle had preached the Gospel to them, by which 
they had to become believers, and whether, also, 
the apostle had been a true follower and teacher 
of Christ. They answered : ' ' Yes. ' ' He asked fur- 
ther: "did he also judge in a worldly manner — 
bear a sword?" They said : "No; but he wielded 
a spiritual sword and judgment." "As you then 
also confess, ' ' said the brother, • ' you also well 
know that the apostles preached the Gospel to Cor- 
nelius and Sergius Paulus ; also that the people 
wanted to make Christ a king, and that he fled 
(John 6:15); again: The princes of the Gentiles 
exercise dominion over them ; but it shall not be 
so among you ; ye shall not resist evil (Matt. 20: 25; 
5 : 39) : from all this they could easily learn that in 
following Christ they could not administer any 
worldly magistracy or governorship ; or if they 
wanted to be like Paul, who says : ' Be ye followers 
of me, even as I also am of Christ.'" 1 Corinthi- 
ans 11 : 1. 

Thereupon they were silent, and then began and 
said : ' ' God forgives all men or sinners, however 
great their sins may be." The brother answered 
and said : " I believe this too, if they truly repent 
and are sorry for their sinful works." But he asked 
them, whether they also likewise forgave their fellow 
members and brethren, when they had sinned. 
They said: "Yes." He said : "Why then do you 
hang your criminals, and help them to the gallows 
and the wheel ; seeing you have forgiven them their 
sins, and they are your brethren?" Then they 
laughed over their own folly, and finally said : ' ' For 
this reason the magistracy is ordained, that they 
should punish that which is evil." The brother 
said: "Is repentance then a crime too?" The 
preachers said : ' ' No ; but it is a benefit. ' ' The 
brother said : ' ' Has the magistracy then power or 
a command from the Old or the New Testament, 
that they may put , to death the righteous or peni- 
tent (as you say that they have eaten your sacra- 
ment, and are also become Christians)?" They 
said: "They must nevertheless be punished, as a 
warning to others." The brother further asked, 
whether they also believed that, when by their 
preaching of infant baptism and the sacrament, they 
made such a criminal in prison pious, and he would 
accept the two articles, he was then a Christian, and 
could be regarded as a Christian ? The preachers 
said : ' ' Yes. ' ' The brother said : " If he is then 
become a believer, as you say, he has also been 
sealed with the Spirit of God, according to the 
words of Paul ; is this not your belief too? " They 
said: "Yes." The brother said : "Then his body 
must also be a temple of God, because the Holy 
Ghost dwells in him." 2 Cor. 6:16. They said: 



' ' Yes. " " See once then, ' ' the brother said, ' ' how 
you act, how you dishonor the temple of God, 
hanging it to the gallows ; do you not know what 
the apostle says : If any man dishonor the temple 
of God, him shall God also dishonor and destroy ? 
1 Cor. 3:17. Behold your magistrates, what fine 
Christians they are, if they thus slay the penitent 
and dishonor the temple of God, if it is as you 
say and confess." 

When he said such things to them, they looked 
at each other, as though they wanted to say: "We 
do ill with such a confession of Christianity. " They 
then began to speak of the Supper, and asked him 
what he thought of it. He answered: "I think 
much of it, when it is observed as Christ ordained 
it ; but as you observe it, I do not think anything 
of it, and it is also vain to speak much with you 
about it." Then they were silent. 

Finally the steward of the country began to speak 
in Latin with the court preacher, and when they 
had finished speaking, the preacher asked the 
brother, if he would leave the country, and not 
return into it any more, then they would release 
him from prison. The brother replied : "If you 
will give me a letter, that where I go, they shall 
freely receive me, I will leave your country." They 
said they could not do this. Thereupon he an- 
swered : "Then I can also not leave your country; 
but I will remove out of it, and if I return into it, 
and do that by which I merit the sword, then 
use it." This pleased them well. Then the stew- 
ard of the country again spoke much in Latin to the 
preacher, and then said to the brother ; "If you 
will be pious for yourself, or abide in your belief, 
and no more seduce any one, we will release you 
yet.' ' The brother answered : " If I am wrong, use 
the sword, for this is your office ; but if I am right, 
then it is also right for him that hears and learns 
something good from me, and according to this 
I will govern myself." Then the preacher said: 
"We will not force you to the faith, but we will al- 
ways keep you imprisoned, so that you will not 
seduce any others. ' ' They then had him brought 
back to prison ; thus he had to suffer and endure 
imprisonment quite innocently, only for his faith 
and for the sake of the divine truth ; and this for 
about nineteen years. 



MATTHIJS BINDER, A. D. 1 576. 

Matthijs Binder, a minister of the word of God, 
was apprehended for his faith and the testimony 
of Jesus Christ, at Neffen, in the country of Wur- 
temberg, and taken to Stuttgart, and thence impris- 
oned in chains at Maulbronn, where he was much 
examined and disputed with, by the first physician 
of the Prince, by the chief of the clergy, and the 
abbott of Maulbronn, as well as by nobles, the 
prince's courtiers, and others of various stations ; 
but when they could not accomplish their will with 
him , he was finally taken to Hohenwithing into the 
castle, where brother Paul Glock had long been 
confined. There they were confined together for 
about two years, but in the year 1576 God sent 



9T4 



MARTYRS MIRROR. 



them deliverance. Through the carelessness of the 
people in the castle, there arose a fire, so that the 
latter burned to the ground ; and these two impris- 
oned brethren helped to extinguish the flames as 
much as any one else, and did not run away, but 
requested afterward, that they should be released, 
since they could well prove that they had harmed 
no one, and promised never to avenge their impris- 
onment. Thereupon an account was speedily (be- 
fore the envious priests could prevent it) sent to the 
Prjnce, who acquitted them and gave orders that 
they should be released, and some money be given 
them for their journey. 

Thus both Paul and Matthijs returned with a good 
conscience, in peace and joy, to their brethren and 
church. 



RAPHEL VAN DEN VELDE AND JERONYMUS SCHEP- 
ENS, AND OTHER PERSONS, A. D. 1576. 

In the year 1576 there were apprehended at 
Ghent, in Flanders, for the firm foundation of the 
truth, a godfearing, pious brother, named Raphel 
van den Velde, and with him a brother named Je- 
ronymus Schepens, and other persons. At said 
place they were confined in a strong tower with 
seven doors, and very strongly guarded. There 
they remained imprisoned seven weeks, and were 
dreadfully tormented by the blood-thirsty ministers 
of antichrist, with manifold temptations and threats, 
which they, through the grace of God, resisted. 
Thereupon the servants of Baal sentenced them to 
be executed with fire. But as they suffered all this 
for the testimony of Jesus, and not for any crime, 
there is prepared for them the crown of eternal glory 
in heaven. And thus they were burnt alive at said 
place, confirming the faith of the eternal truth with 
their death and blood, as a perpetual and instructive 
example to all true believers, to follow them in the 
footsteps of the faith. 

Here follow the letters which Raphel van den 
Velde wrote from his prison, and sent to his wife 
and friends. Let the reader please read them with 
attention. 



THE FIRST LETTER FROM RAPHEL VAN DEN VELDE, 
WRITTEN TO HIS WIFE. 

Grace and peace from God our heavenly Father, 
and our Lord Jesus Christ, be with you, my dear 
and in God beloved wife; and the supreme Com- 
forter, the Holy Ghost, be with you and console 
you,, and lighten your heart in all your tribulation 
and affliction, which I well know, are exceedingly 
great. Hence I hope to write your love a little, 
for your consolation ; for I hope that it will be a 
great comfort to you, when you will read it, even 
as also my heart was exceedingly comforted and 
rejoiced, when I received your letter, on Wednes- 
day, about five or six o'clock [P. M.], when in the 
morning I had been tortured from about eight until 
ten o'clock. I thank the Lord, that he kept my 
mouth, so that no one need be troubled by it; for 



when I had been laid upon the bench, I did not 
open my mouth to criminate any one, but cried, 
sighed, and prayed to God. The lords said: 
' ' Hearken to us, and we will shorten the pain ; 
yea, we are sorry that we must inflict it upon you." 
But when I would not listen to them, lying there 
bound and ropes tightly twisted around my shins 
and thighs, and over my heart, and my arms tied 
together behind my back, so that they lay under 
my loins, and a cord with knots having been put 
around my head, which lay on a pebble-stone, they 
began winding it with an iron chain, so that I 
thought nothing else but that they were winding 
and crushing my head all to pieces; and on my 
thighs and shins, so that it seemed to me, that all 
my bones, flesh, veins, and sinews were going to 
pieces. Then thought I : O Lord, what torture this 
is ! O Lord, I shall not be able to endure it. O Lord, 
succor me now, for the distress is great. Then I 
composed myself, and committed the matter to 
God ; and instantly all my members became as 
dead, and the lords kept calling: "Tell, tell; and 
we shall shorten your pain." And when I would 
still not tell, they spoke in Latin to Master Hans, 
and then the latter went and made two cords fast 
to my great toes, in the form of a double knot, and 
stretched me out thereby, which caused me exceed- 
ing pain. When I would yet not tell, they caused 
the cords on my thighs and shins to be twisted still 
more tightly, and the knots pained me so, that I 
thought that I must die. And still they kept calling: 
"Speak, speak; and we shall shorten your pain." 
Then thought I: O Lord, how shall I be able to 
endure this; must it last long yet? Then the thought 
came into my mind, that the eternal pain should be 
still greater, and should last forever. Then I took 
courage again, and cried to God: Help me in this 
distress, that I must not bring my neighbor into 
the same affliction. And the Lord gave me such 
courage, that I resolved rather to die on the bench, 
and kept silence. And as they did still not obtain 
anything from me, to the implication of my neigh- 
bor, Master Hans took water (during the entire 
time a cloth had lain on my face), and holding my 
nose shut with one hand, began to pour water on 
my abdomen and thence all over my breast, and 
into my mouth, even as one should drink when he 
is very thirsty. I think that the can from which he 
poured out the water held about three pints. And 
when I was at the end of my breath, and wanted 
to fetch such, I drew the water all into my body, 
whereupon I suffered such distress, that it would 
be impossible for me to relate or describe it; but 
the Lord be forever praised: he kept my lips. And 
when they could still not obtain anything from me, 
they caused the cord which was on my thigh to be 
loosed and applied to a fresh place, and wound it 
much tighter than before, so that I thought he 
would kill me, and began to shake and tremble 
greatly. He then proceeded to pour water into me 
again, so that I think he emptied four such cans, 
and my body became so full of it, that twice it came 
out again at the throat. And thus I became so weak 
that I fainted; for when I recovered from my swoon, 
I found myself alone with Master Hans and Daniel 



MARTYRS MIRROR. 



975 



de Keyser. And Master Hans was so busily en- 
gaged in loosing all my cords, that it seemed to me 
that they were concerned over me. But the Lord 
in a large degree took away my pain every time; 
whenever it became so severe that I thought it was 
impossible to bear it, my members became as dead. 
Eternal praise, thanks, honor, and glory be to the 
Lord; for when it was over I thought that, by the 
help of the Lord, I had fought a good fight. 

I would write you much more about it, but I 
leave it till another time. Hence, my dear wife, 
let us thank God for his grace. On Monday I did 
not think that I was approaching such a happy 
week, and as regards the bruises from my torture, 
I hope that it will be well; but it must have its time. 
Be not grieved on account of my sufferings; but 
praise God in this matter, for my mind, I hope, is 
unchanged and immovable; for though they should 
torture me twice yet, I hope to endure all they in- 
flict upon me. But it may indeed be called torture, 
for it is a great pain. I also am ready not only to 
suffer myself to be tortured, but also always to let 
my flesh be burnt alive at the stake for the truth. 
I must also write you something about the joy and 
gladness which I now have in the Lord; how the 
Lord strengthens, comforts and rejoices my heart, 
when I consider the Scriptures, that I, who am such 
an unworthy man, may be a partaker of Christ's 
sufferings ; I can now say with the apostle, that 

1 bear the marks of Christ in my members. Gala- 
tians 6 : 17. 

Further, my dearest, I inform your love, that I 
received your letter, whereby my heart was greatly 
comforted and rejoiced, so that for joy I could not 
refrain from weeping; which was a sure sign of 
godly sorrow, and the same worketh to salvation. 

2 Cor. 7 : 10. Thus I understood from it your great 
grief, much greater than you can say or write. 
But, my dearest, I pray you by the mercies of God, 
that you will to some extent lay aside your grief 
concerning me, and remember how, or in what 
manner we received each other from the hand ol 
the Most High; was it not under the condition, that 
the Lord should always be the dearest, and that we 
must leave each other, if it be his holy will ? And 
now your love well knows, that this is certainly the 
will of the Lord, and nothing else; for if it had not 
been the will of the Lord, I would have escaped as 
well as you. Hence, my beloved, let us be moder- 
ate, and be content with such things as we have 
(Heb. 13:5), as I hope from your love that you 
will do, ; and, if you think it well, rather let the girl 
go, and keep your child with you. And in the 
meantime, teach him something yourself, and dili- 
gently keep him busy at something with you. But 
above all, I pray you, take good heed to yourself, 
for the Proctor General questioned me much in re- 
gard to you, and at divers times they asked me 
concerning my brother, but I did not answer them 
thereupon; but they knew it well already, as they 
said. And Daniel de Keyser came into my cage, 
and also asked me much in regard to my brother. 
They also questioned me concerning my child, and 
whether he was not baptized, which I told them; 
hence take good heed, or peradventure they might 



take him, and greater trouble might result from it. 
We shall probably have time to write more about 
this matter; but now I write only a little of 
this and a little of that, for my head is not 
in a condition to write much, but I hope that it will 
improve. To-day I have been greatly tired with 
speaking against two Jesuits concerning our faith; 
in the presence of the clerk of the criminal court, 
and Master Jacob Hesseling, the Proctor General, 
and a councilor; but the Lord be forever praised 
and thanked, they had to give up with ignominy. 

I hope by and by to write more fully about every 
thing. Tell my dear brother, also to write some- 
thing, and greet him much for me, as also his wife, 
and my dear sister, with the peace of the Lord, and 
that they write me something, since I am exceed- 
ingly much burdened and concerned for them. 
And take good heed, for no one knows what bonds 
are, except he that tries them, this I may well say, 
for which I thank and praise the Lord with a joyful 
heart. I hope that I am over the worst and my 
heart is much resigned in suffering or affliction, and 
in death, but when I begin to think of parting from 
my love, and my dear son, then I cannot compose 
my heart so easily. But this comforts me much, 
that my child can keep his mother. And be not 
over-careful, my love; the Most high cares for you 
and also for your child; and our dear Lord has 
shown us much grace, that he has permitted us to 
live together so long. Yea, be not too careful, this 
I pray you, my love; but cast your care entirely 
and gladly upon the Lord; he will provide for you, 
and give you another husband in my place, if it be 
for your good. Ps. 55:22; 1 Pet. 5:7; Philip. 4:6. 

Herewith I will commend you, my dearest wife 
and sister in the Lord, to the almighty God and to 
the rich word of his grace; adieu, my love. 

O you have been such a good and excellent 
housekeeper to me; O my love, I thank you from 
the depths of my heart for your great faithfulness 
and willing service, which you have so faithfully 
shown me in all obedience. And I pray you all, 
dear friends, that you would diligently help me pray 
to the Lord, for it is now time, the conflict is near- 
ing its height, this I well experience, and I appre- 
hend that Jeronymus, our brother, will also experi- 
ence it; the Lord be gracious unto him; I comfort 
him now and then, as best I can. 

Greet Vintgen from me with the peace of the 
Lord, and let me know, how it went with them all. 
Greet Jan and Klaerken from me; and K., and tell 
him to write me something. And also greet in my 
name all those that fear God, and always associate 
with the righteous, and you will become more right- 
eous still. Adieu, adieu. 

Written in the dark, on the 24th of May, A. D. 
1576. Adieu, my wife, adieu, my child. 

On Thursday the 24th of May I was brought be- 
fore the lords once more, and there sat two Jesuits. 
I was very feeble from the torturing. They began 
and asked me, why I had suffered myself to be so 
long seduced, and questioned me concerning my 
faith. Then I said: "Have I come here to teach 
you? by no means. Do you confess your faith to 



9Y6 



MARTYRS MIRROR, 



me? I am come to be instructed." Then he began 
to confess his faith, just like children that are learn- 
ing. "Well, this is my faith," he said. Then I 
said: " Prove it with the word of God, and I will 
also believe it." Then he began from John 3, that 
the children must be baptized; also from Mark 16 
and Matt. 28, where he so entangled himself, that 
he did not see how he could get out of it; and went 
from there [he went on] to circumcision, where he 
likewise knew not what to do. Finally they had to 
confess that it did not apply to baptism which greatly 
surprised me. .And when they saw that all that 
they did went backwards, they all began to talk 
Latin at the same time, and I sat there and looked 
on. Eamus (let us go), they said, and wanted to 
go, for it struck eleven and we had come together 
a little after eight. And when they were determined 
to go, I said: "I pray you, my lords, write your 
faith down for me, so that I can consider it." But 
they would not do it. "If you do not believe our 
words," said they, "you would not believe our 
writing. ' ' 

O, thought I, if I could get that, I should have 
you; I should soon show to you, that your faith is 
not contained in the Scriptures. 

Further, on the 25th of May there came the peni- 
tentiary from the bishop, and another, and Friar 
Pieter de Backer, and they approached me very 
subtly. They led me upon a very high mountain, 
and [said that] if I would yield just a little, all should 
be well. Master Jacob Heyselinck said Yes, he 
should help me, and the matter was in his power; 
that I should only seemingly recant a little: " Dear 
Raphel, how sorry I am; it pierces me to my very 
heart." Then I said: "O my lords, you say that I 
should recant a little; This I will gladly do; yea I 
will recant altogether, if you can show me some- 
thing better than the word of God; but not other- 
wise, or my faith should not rest upon the word of 
God, but upon the words of men, and I well know 
what the prophet says: Cursed be the man that 
trusteth in man. Jer. 17:5. O my lords, that would 
not be converting ; you would have to prove it to me 
with the holy Scriptures, or we shall not do it." 
And after many words we parted once more, and I 
thanked them for their trouble. Sometime after- 
wards the clerk of the criminal court, the Proctor, 
and Friar Pieter de Backer came and entreated me 
again. I said I was sorry that they entreated me. 
They said: "But we shall show it to you very 
clearly;" and commenced another mystery concern- 
ing the incarnation of Christ. And when I began to 
answer, he put his Testament away. And many 
other things they said. Then I said: 'If it is your 
pleasure, I shall reply to you upon every thing, one 
after the other;" and when they heard how I began 
to answer them, they slipped away and said adieu, 
and I did the same. And Friar Pieter said : "I 
shall come again in a day or two. " If you please." 
said I. "O," said he, "how sorry your mother 
must be." But I said nothing. And in the after- 
noon they sent me a book, entitled "The Shield 
against the Anabaptists," which I should read; and 
in two or three days the penitentiary should come 
to see me again. 



Here, dear brethren and sisters altogether, you 
may have heard whether I suffer temptation or not, 
but I write it only very briefly, else it would take 
much too long to write it. But the Lord be thanked 
for his great grace, who so faithfully strengthens me 
and governs my mouth to his praise. Though the 
outward man perish, this is small loss; the inward 
man is renewed from day to day, for which eternal 
praise and thanks be to the Lord, for I may now 
well say with Pieter van Werwicke: 

' ' Noyt meerder vreught in my en was, 

Als nu tot desen tijden, 

Mijn treuren vergaet my alsoo ras, 

Godts woordt doet my verblijden: 

Als ick dencke op 't eeuwigh Goedt: 

Och dan Krijgh ick sulck eenen moedt." 

I cannot tell it (express the joy); yea, I think 
that if every one of the hairs of my head were a 
tongue, I could not express it. And that they tor- 
ment me with examinations, this I deem a recre- 
ation, for I get out of my stinking hole every time, 
into the pure air, and this rejoices my heart. 

Herewith I will commend you to the Lord, and 
to the rich word of his grace. Always endeavor to 
keep the unity of the Spirit in the bond of peace, 
and purify your souls before the Lord, if peradven- 
ture God be pleased to let you fall into the same 
trouble; if one is not a good Christian previously, 
one can hardly become one here, this I well experi- 
ence, O dear brethren and sisters, I pray you by 
the love of God and our Lord Jesus Christ, 
that you will show love to my dearly beloved wife 
and my dear child, in all love, in unity, in kindness, 
and in patience, Bear one another in love, this I 
pray you from the bottom of my heart, and con- 
sider in what trouble she now is. Alas, you are 
sorry on my account, for which I thank you, for it 
is godly sorrow ; but she has the greatest reason to 
be sorrowful. O she has lost so much, and my son 
too; but I must resign myself herein, for it is the 
will of the Lord; who will hinder it? O, when I 
think of her and her grief, and of my child, I can- 
not restrain myself; but I hope that the Lord will 
help me also in this. I beseech you by the love of 
God. O brethren, my dear brother, write me once 
how she is situated, how it is with her tribulation, 
and with my dear son. 

O my dear son, I am taken from you too soon. 
O dear brethren, do this much for my sake; and for 
the Lord's sake; you will thereby afford such great 
comfort to my heart. O it seems to me that I have 
not heard anything- for such a long time, and of my 
son I do not know that I have had any intelligence; 
and of our Tanneken. O poor lamb! Adieu my 
dear brother; adieu my dear sister; adieu to all your 
little ones. 

Adieu, adieu; may God grant grace, that we may 
rejoice hereafter. Written by me, Raphel, your 
weak brother in the Lord, with many tears and 
sighs; not on my own account, as though my mind 
were ill at rest — God forbid, it was in eleven years 
never better, the Lord be thanked; but it is my 
weak nature. If I have written too little or too 



MARTYRS MIRROR. 



977 



much in any thing, excuse me, since my mind is 
much engaged, and my mind is getting confused 
from all the troubles. Written the 25th of May, in 
the year 1576. 

Raphel van den Velde. 



ANOTHER LETTER FROM RAPHEL VAN DEN 

VELDE WRITTEN TO HIS BRETHREN AND 

SISTERS. 

I Raphel, wish you my dear B. and C. and K. 
my dear sister in the Lord, a steadfast mind, con- 
stant, immovable in the fear and love of God, that 
you, by such a constant, strong, firm, and immov- 
able faith, hope, and love to God and your neigh- 
bor, may continue in the love of God, and in the 
patience of Christ, so that you may possess your 
souls with patience, meekness and long-suffering, 
in order that you may willingly bear whatsoever is 
imposed upon you by the Lord; and be not grieved 
nor faint because of the tribulation, which is very 
great now. And I thank your love, that you so 
faithfully exhort and comfort me by your consola- 
tory letter; and I would do the same for you, ac- 
cording to my little ability, which is very little, but 
to the hungry soul every bitter thing is sweet. 
Prov. 27: 7. Hence it is my hope and trust of your 
love, though it is not so consolatory, sweet or affec- 
tionate, that it will nevertheless taste quite sweet to 
your hungry soul. It is therefore my cordial and 
affectionate salutation and greeting to you all, my 
much beloved brethren and sisters, that my mind is 
still well composed and that I am also well content 



with whatever is at hand (Heb. 13:5), whether it be 
suffering or dying for the Lord's holy truth; and I 
fear not what man shall do unto me, for I am willing 
rather to be present with the Lord in the eternal 
rest, than to live longer. 2 Cor. 5 : 8. For though 
I were free, as one would desire and wish, I find in 
myself, that I should many times also be sorrowful, 
when I well consider how perilous it now is to live 
in the world, which often heartily grieves me, when 
I think of you, and of my dear wife, and my child. 
O it costs me so many a tear, since you are still in 
much the greatest distress and peril; may the Lord 
help, comfort, and strengthen you, so that you may 
overcome in everything, as I hope that you shall; 
for when the conflict is the severest, then the Lord 
helps the most, which I may well say, for I have 
surely proved it, for which I cannot now ever fully 
thank the Most High. 

Hence, my heartily beloved friends, faint not 
because of the tribulation, nor for any affliction, for 
we must know this, and certainly trust in it, that he 
will not suffer us to be tempted above that we are 
able, but will with the temptation also make a way 
to escape; and also that not a hair of our head shall 
be harmed, unless it be his will. 1 Cor. 10: 13; Mat- 
thew 10:30. Understand well the expression, unless 
it be his will. Hence, my dear friends, do not de- 
spond nor grieve, nor grow weary in the way of the 
Lord, but endure willingly; for the Lord beholds 
all your steps, and all your distress, and your labor 



which you do with all diligence, to magnify his holy 
name. Hence receive the chastening of the Lord 
with a willing heart, for they that are partakers of 
the Lord's chastisement, are his children, sons and 
daughters; but those who will not endure it, are 
bastards, and a bastard has no part in his father's 
possessions. Heb. 12:5. 

Therefore, my dearest, let us willingly suffer all 
that comes upon us for his holy name: rather than 
that we should have to forego his eternal riches. 
O think how great and glorious he will make us; if 
we continue steadfast unto the end. For once at all 
events we must die, and we cannot die more bles- 
sedly or honorably, than for the name of our God, 
who suffered so much for us. I should have written 
you more, but I hope of your love, that you are all 
taught of God, much more than I can write you, 
and I also have not always convenient time to write 
you. I also trust to God and your love, that you 
have not begun this good work so far, to let it rest 
here; but that you will be diligent unto the end, so 
that you may receive a full reward. 2 John 8. 

Further, dear B. and S. and K. S., I pray your 
love, that you will take good heed to yourselves, 
for this new president proceeds very severely — the 
Lord change his heart and open his eyes. Rather 
leave the city, for they will watch their time even if 
it should be a year after this. They have very many 
on paper, but who they all are I do not know. 
They read them all in an undertone, and questioned 
me in regard to some, but I did not know them by 
their names. And when Jeronyrnus my friend was 
examined, they read aloud: Boudewijn Tijncke, 
Pouwels Ketel, Gijselbrecht, and others, whom he 
did not know by name, and at last also they again 
read inaudibly. 



ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, 
WRITTEN TO HIS WIFE. 

I Raphel, imprisoned for the truth, wish my dear 
and in God beloved wife (who next to God is the 
dearest of all that I know, yea, if I could help you, 
though it were by dying the death, I should so 
gladly do it; and my dear son, I wish you, my love, 
as you wish me in your letter) a steadfast mind in 
the faith of our Lord Jesus Christ, an ardent love of 
God, and invincible strength from God our heav- 
enly Father, through Jesus Christ our Lord and 
Savior, so that you may overcome all your ene- 
mies, and preserve moderation in your tribulation, 
so that you will not grieve more or further than 
godly sorrow goes, as I hope that you will also do, 
and willingly be resigned in all wherein God tries 
you, that you may thus receive the crown of life at 
the hand of the Lord. This is my cordial prayer 
and great petition to God for you my dearest love 
on earth; the almighty God grant his great mercy 
thereto. Amen. 

After all affectionate salutation and respects to 
you my dear and in God beloved wife, let me please 
inform you, that my mind is unchanged and re- 
signed in God, to serve the Lord, to testify to the 
truth, and to suffer for his holy and high name all 



978 



MARTYRS MIRROR. 



that comes upon me on his account; and I do not 
fear in the least, the Lord be praised and glorified 
for his grace. 

On Monday afternoon, from soon after three till 
about six o'clock, as I think, I was with three 
priests, who wanted to tell me so much; but I first 
made them confess their faith, since they had come 
to instruct me. Then they began to confess some 
things of infant baptism, of the incarnation of Christ, 
and of their host or wafer, that Christ (after the 
words were pronounced), was present there in flesh 
and blood, even as he was when they ate the sup- 
per. When they were to prove it with the Script- 
ures, they were, in a strait, for I insisted so firmly, 
and would not leave a single point before they had 
proved it to me with all that they could; and when 
they had proved it all, I went and confounded them 
with their own words, so that at times they blushed 
and did not know what they had better say, so that 
it seemed to me, that they finally became afraid to 
speak any more with me. And now and then they 
all three talked, and then I sometimes forgot what 
had been said before. Then I said; "I am not good 
at disputing; my memory is too poor." Then one 
of them said: "Yet I think that it is tolerably 
good;" and he looked at me sharply. Well, my 
love, we will let it rest here for this time; for if I 
were to write to you all that has befallen me, I think 
I should cover six sheets of paper; the Lord be 
thanked, who always helps his followers. This new 
president is so blood-thirsty, and severe with us; he 
has all of us confined separately, one here, and the 
other there, and we can scarcely leave our cage long 
enough to attend to the calls of nature; and no one 
is allowed to come to us. And I have understood 
that we shall not be confined long, which I would 
gladly see verified, for the long confinement is too 
vexatious, always alone; but the Lord be thanked, 
the time has not been very irksome yet to either 
myself or Jeronymus, my brother and fellow-pris- 
oner, for it surprises us when we think that we have 
been confined eight days already. And I hope that 
the Lord will further comfort us, and not forsake us. 
Adieu, adieu, till another time. Farewell. 



ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, 
WRITTEN TO HIS WIFE. 

I Raphel, your husband, imprisoned for the 
Lord's sake, wish you my dear wife and sister in 
the Lord, much grace, mercy and peace, from God 
the Father, and our Lord Jesus Christ, who is the 
true Father over all kindreds that are in heaven and 
upon earth; that he would grant you, according to 
the riches of his goodness, to be strengthened with 
might by his holy Spirit in the inner man ; and that 
Christ Jesus may dwell in your heart by faith, and 
be rooted in through love; and that he may abide 
with you unto the end of your life, to the salvation 
of your soul. Eph. 3: 14. This I send you, my dear 
sister in the Lord, as a testament and affectionate 
adieu. 

My dear and in God beloved wife, for a sure to- 
ken of the love which I have had to you, I could 



not forbear to send you a letter, for I think that the 
parting is very near at hand. But, my very dear 
and beloved wife, it is not a writing of divorcement * 
as Israel wrote a writing of divorcement, for the 
hardness of their hearts; that I should thus leave 
you, my love. Oh no ! for this leaving is done for 
the love of God, for the parting must take place for 
his name's sake. For, my dearest (always next to 
God), it is he that joined us together, and it is he 
that parts us again, which I willingly accept from 
his hand, for my mind has never been in a better 
condition in this respect, than it is now, the Lord be 
thanked. And I now commit you, my dearest, and 
your child, to the Lord, as to a faithful Father; 
cleave faithfully to him, this I pray you my dear 
wife; and he shall, without any doubt, provide for 
you in soul and body. For Peter says: "According 
as his divine power hath given unto us all things 
that pertain unto life and godliness, through the 
knowledge of him that hath called us by his glory 
and virtue: whereby are given unto us exceeding 
great and precious promises; that by these we might 
be partakers of the divine nature, having escaped 
the corruption that is in the world through lust." 
2 Pet. 1 : 3, 4. For if we remain entirely faithful to 
him, so that we keep ourselves unspotted from the 
world, he will be a faithful Father unto us, who will 
provide for us, for it is he that giveth food to all 
flesh, and the eyes of all wait upon him, says David, 
and he gives them their meat in due season. James 
1:27; Ps. 136:25; 124:27. 

Thus, my dear and beloved wife, I now commit 
you and your child to the Lord, by faith, to confirm 
the covenant which we made with the Lord, even as 
Abraham by faith delivered up his son Isaac to the 
Lord, and Jephtha his daughter, to prove and con- 
firm his promise thereby. Thus I also, out of love, 
deliver you and my child over to the Lord, hoping 
and trusting that he will well provide for you, if you 
remain obedient and faithful to him. 

Herewith I bid you, my dear and in God beloved 
wife, a final adieu, till we see each other in eternal 
joy; the Lord grant his grace, that this may come 
to pass. And I greatly and heartily thank you for 
your faithful, willing, and obedient service and love 
shown me in all subjection and kindness towards 
me ; and, my love, I thank you (God shall recom- 
pense you for it) for your pious and good conversa- 
tion and walk with me, whereby my heart was often 
relieved, comforted and rejoiced, which truly causes 
me yet the more to trust in God, and which is also 
a sure seal in my heart that we have walked un- 
worthily in the love and fear of God before the 
Lord, according to our weak ability; and once 
more I thank you, my dear wife, for all the kind- 
ness and friendship shown me, and heartily entreat 
you by the great love of God, if I have grieved 
you in anything, or done amiss to you in any wise 
by word or deed, that you will readily forgive me; 
this I pray you in this letter, with many tears. I 
know nothing against you, my love, but what I 



* A play upon words, which obtains only in the original, in 
which the literal expression used, parting letter, has the twofold 
meaning of farewell letter and bill of divorcement.— Tr. 



MARTYRS MIRROR. 



979 



gladly forgive you ; may the Lord forgive us all 
our sins. 

Further, my dear wife, I cannot forbear to write 
your love briefly also, though it is done with many 
tears, to comfort and rejoice your heart, and this by 
the word of God, for this must now be all our 
comfort, even as the prophet David says : " O Lord, 
unless thy law had been my delight, I should then 
have perished in mine affliction." Ps. 119 : 92. And 
as also the prophet Jeremiah says : ' ' Thou knowest, 

Lord, that we suffer reproach for thy sake ; but 
thy word sustains us, since we have received it ; and 
thy word is the joy and comfort of our hearts." 
Jer. 15 : 15, 16. Hence, my dear wife, we must have 
our delight in the word of the Lord, and meditate 
upon it day and night (Ps. 1 : 2), even as a rich man 
has his delight in his treasure, meditates upon it, 
and often counts it to rejoice his heart. Hence, 
David also says, we must meditate upon the law 
of the Lord with delight, and we shall be like a tree 
planted by the rivers of water, that bringeth forth 
his fruit in his season ; his leaf also shall not wither ; 
and whatsoever he doeth shall prosper, v. 3. Hence 

1 pray you, my dearest, be patient in all wherein 
you are tried by God, and do not grieve too much, 
but think that it has been so ordered by the Lord, 
that we must part now; and console yourself thereby, 
though it is grievous for you, and goes contrary 
to our flesh, will and desire, we must nevertheless 
be patient : and if we suffer willingly, we shall be 
richly rewarded ; but woe to us, if we do not suffer 
willingly, nor are willing to be patient, though it is 
hard for the flesh. O my love, it is a little matter 
to be patient, so long as it goes well with a man — 
that cannot be called patience; but to be patient 
when it goes ill with one, and then to be able to 
preserve moderation, this is certainly a great power 
of faith. Hence, my dearest, I pray you once more, 
that you would be patient, and thank God with 
resignation of heart, saying: "Lord, thy will be 
done;" but, O Lord, strengthen my faith and con- 
fidence, that I may never become faint-hearted, dis- 
consolate, despairing or doubtful concerning thy 
promises, but may trust God, for his promises shall 
never fail ; he is much too faithful that has prom- 
ised it, and there will never be any failure on his 
part, for he will not suffer you to be tempted above 
that you are able, but will always with the tempta- 
tion make a way to escape, that you may be able 
to bear it. Heb. 10:23; 1 Thess. 5:24; 1 Corin- 
thians 10: 13. 

Hence, my love, be patient and endure it will- 
ingly, and pray the almighty God, with whom all 
things are possible, that he will cause the sorrow 
and trouble that have come upon you on account 
of my bonds, and because we must part, to melt, 
diminish and vanish away; and that you may hence- 
forth only be concerned as to how you can in all 
things please the Lord best, and spend the time 
of your life in the fear of God, and also care for 
your child ; the Lord grant you grace, that this may 
come so. Cast your entire care upon the Lord, and 
always hope the best of him ; for we must know 
that if we forsake much for the name of the Lord, 
we shall receive much again ; and that if we suffer 



much for his holy name, we shall also rejoice in 
much, when the Lord shall come in his glory: for 
we must all appear before the judgment seat of 
Christ ; that every one may receive the things done 
in his body, according to that he hath done, whether 
it be good or bad. Matt. 19:29; 2 Cor. 5:10. 
Therefore, dearest, let us always seek to excel in 
all good works, and let us not be weary in well 
doing, for in due season we shall reap without 
ceasing. And let not your heart be afraid, or 
moved, nor become weary in the way of the Lord. 
Though the waters become bitter, murmur not; 
and never turn back to Egypt with your heart, as 
Israel did. When they began to think of the flesh- 
pots which they had left behind, and because the 
waters were bitter, they wanted to choose them- 
selves captains, and return to Egypt. They said to 
Moses : ' ' Hast thou therefore brought us into the 
wilderness, to destroy us here, except thou have 
rule over us? How finely hast thou brought us 
into a country that floweth with milk and honey ! ' ' 
Hence the wrath of the Lord arose over them, and 
he destroyed many of them. Ex. 15:23; 16:3; 
Num. 11:4; x 4 : 4; 16:13. 

Therefore Solomon says : " Beware of murmuring, 
which avail nothing, for though we had spent all 
that we have in the world, and the Lord would 
prove us with poverty, as he did Israel, our anxiety 
could avail us nothing. Hence we must cast our 
care on the Lord, who cares for us ; for he permitted 
Israel to suffer hunger, to prove them whether they 
loved him or not, and to try whether they should 
be patient. Hence my dear wife and sister in the 
Lord, always possess your soul with patience, and 
you shall overcome with all the pious witnesses 
of God, and inherit salvation, and say with the 
prophet Baruch : " O Israel, happy are we ; for God 
has revealed to us his will." Bar. 4:4. Even as 
Moses says : " O people saved by the Lord, the 
shield of thy help, and who is the sword of thy 
excellency! " Deut. 33: 29. Therefore, my much be- 
loved sister in the Lord, though we must suffer for 
his sake, we must nevertheless possess our soul with 
patience, and remember that the apostle says : 
' ' That it is acceptable with God, to suffer for well 
doing." 1 Pet. 2: 20. Notwithstanding that the world 
does not deem it acceptable, as Paul says: "The 
preaching of the cross is to them that perish, fool- 
ishness: but unto us which are saved, it is the 
power of God ; ' ' which power God works in them 
by his Spirit, to the comforting and strengthening 
of their minds, so that they, by their God, leap 
over a wall : and, with Caleb and Joshua, devour 
their enemies as bread ; and, with Jael, drive a nail 
(that is, the enemy of the house of Israel), through 
Sisera's head, with the hammer of the divine 
word (Judg. 4:21); and, with David, overcome, 
with the stone, Christ Jesus, the giant Goliath, that 
is, the devil and Satan, who fights against Israel 
(1 Sam. 17:50); and say with the apostle Paul: 
' ' Thanks be unto God who giveth us the victory 
through our Lord Jesus Christ." 1 Cor. 15 : 57. And 
he further says: "Thanks be unto God, which al- 
ways causeth us to triumph in Christ." 2 Cor. 2 : 14. 
They also say with David : ' ' The Lord is my life 



980 



MARTYRS MIRROR. 



and strength." Ps. 27:1. As the prophet writes: 
' ' They that wait upon the Lord shall renew their 
strength ; they shall mount up with wings as eagles; 
they shall run, and not be weary; and they shall 
walk, and not faint." Is. 40:31. 

Hence, my much beloved wife and sister in the 
Lord, the world cannot partake of this comfort, 
because they do not believe in the Lord and thus 
deem the word of the cross foolishness, as is writ- 
ten : "We preach Christ crucified, unto the Jews 
a stumbling-block, and unto the Greeks foolish- 
ness." 1 Cor. 1 : 23. But they that believe and will 
be saved regard it as the power and wisdom of God, 
that they are worthy to suffer shame for the name 
of the Lord, as did Peter and John, when they had 
been scourged by the Pharisees. Acts 5 : 41. Hence 
Peter writes : ' ' What glory is it, if, when ye be 
buffeted for your faults, ye shall take it patiently? 
but if, when ye do well, and suffer for it, ye take it 
patiently, this is acceptable with God. For even 
hereunto were ye called." 1 Pet. 2 : 20, 21 . Paul also 
writes : "Those of old time had trial of cruel mock- 
ings and scourgings, yea, moreover of bonds and 
imprisonment : they were stoned, they were sawn 
asunder, were tempted, were slain with the sword ; 
they wandered about in sheepskins and goatskins ; 
being destitute, afflicted, tormented; of whom the 
world was not worthy." Heb. 11 : 36 — 38. 

See, my dear and in God beloved wife, how the 
world cannot become a partaker of this grace, since 
it does not esteem the Lord worthy to suffer for his 
name; for no one can suffer for the name of the 
Lord, except he have through faith obtained power 
to become a child of God. John 1:12. Hence, 
my cordially beloved sister T. H., let us never be 
grieved by what we must suffer for the name of 
God, but willingly and lovingly endure it, and look 
to the reward; for such as„seek to live unto the 
Lord, and to promote his glory, and do not seek 
their own, but much rather what is to the praise 
of the Lord and to the edification of their neighbor, 
O what glorious promises of salvation are theirs, 
and what great riches are promised them! Romans 
24 : 8 ; 1 Cor. 10 : 24 ; Matt. 10 : 22. But we must 
know that if we would come to honor, we must 
first suffer, for thus it has been from the beginning 
with all the righteous children of God. Hence John 
writes that the Lamb was slain from the beginning. 
Rev. 13:8. Not that Christ himself was slain ac- 
cording to his flesh from the beginning; for Paul 
says that Christ appeared in the end of the world, 
to put away the sins of many by the sacrifice of him- 
self. Heb. 9 : 26. But he was slain from the begin- 
ning in righteous Abel; and thus he still daily suf- 
fers in all believers; hence it is evident that they 
suffer for his name, whereto the world is unworthy 
yet, for they do not have Christ, and hence they 
cannot suffer for his name; hence their suffering is 
nothing but vexation, for the sorrow of this world 
worketh death. 2 Cor. 7 : 10. But godly sorrow 
worketh to salvation, whether it be outward or in- 
ward; if inward, that one is sorry for sin, it is to 
amendment; if outward, because one suffers for the 
name of Christ, it is to consolation, for Paul says: 
"As the sufferings of Christ abound in us, so our 



consolation also aboundeth by Christ. 2 Cor. 1 : 5. 
Therefore Peter says: "If ye suffer for righteous- 
ness' sake, happy are ye." 1 Pet. 3:14. He further 
says: "If ye be reproached for the name of Christ, 
happy are ye; for the Spirit of glory and of God 
resteth upon you : on their part he is evil spoken of, 
but on your part he is glorified." 1 Pet. 4:14. 
O my dearest, consider what precious words these 
are, for us to whom these promises, without any 
doubt belong. For though Christ by the Spirit of 
God cast out devils, yet, according to their saying, 
he had to do it by Beelzebub, the prince of devils. 
Matt. 12 : 24. 

Therefore Christ rightly spake: "If they have 
persecuted me, they will also persecute you; if they 
have kept my saying, they will keep yours also; 
for the servant is not greater than his lord, nor the 
disciple above his master." John 15:20; Matthew 
10:24. For the angel said to Tobit: "Since thou 
didst please God, thou couldst not remain without 
temptation." Tob. 12 : 13. For it is written: Temp- 
tation alone teaches to observe the word. Is. 28: 19. 
Therefore, my dear wife, take these words to heart, 
and mark them well, namely, how the Lord has 
visited his own in many ways, and how well he is 
pleased, when his children show obedience in all 
things, and willingly receive chastisement, and do 
not seek to escape from the cross of Christ, but 
gladly and willingly take his yoke upon them ; and 
who are so minded, that through the great love 
and firm confidence which they have to Christ Jesus, 
they will far rather forsake all that they have in the 
world, father, mother, sister, brother, husband, 
wife, children, yea, even their own life, with all that 
they possess, and, moreover, endure and suffer all 
that comes upon them, tribulation, distress, perse- 
cution, sorrow, and affliction. O how gloriously will 
God receive those who have become so poor for 
Christ's sake. O how rich shall he make them; for 
as they are humbled with him, and for his sake, so 
shall they be exalted and made glorious with him . 
As they have confessed him in the world, so shall 
he also confess them before his Father which is in 
heaven; and they shall shine forth with him as the 
sun in the Father's throne (Matt. 13 : 43), and shall 
be clothed in white raiment, because they have 
overcome through their faith (1 John 5:4), even as 
John writes: "After this I beheld, and, lo, a great 
multitude, which no man could number, of all na- 
tions, and kindreds, and people, and tongues, stood 
before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands; and 
cried with a loud voice, saying, Salvation to our 
God which sitteth upon the throne, and unto the 
Lamb. And all the angels stood round about the 
throne, and about the elders and the four beasts, 
and fell before the throne on their faces, and wor- 
shipped God, saying, Amen: Blessing, and glory, 
and wisdom, and thanksgiving, and honour, and 
power, and might, be unto our God for ever and 
ever. Amen. And one of the elders answered, say- 
ing unto me, What are these which are arrayed in 
white robes? and whence came they? And I said 
unto him, Sir, thou knowest. And he said to me, 
These are they which came out of great tribulation, 



MARTYRS IMIRROR. 



981 



and have washed their robes, and made them white 
in the blood of the Lamb. Therefore are they be- 
fore the throne of God, and serve him day and night 
in his temple: and he that sitteth on the throne shall 
dwell among them. They shall hunger no more, 
neither thirst any more; neither shall the sun light 
on them, nor any heat. For the Lamb which is in 
the midst of the throne shall feed them, and shall 
lead them unto living fountains of waters: and God 
shall wipe away all tears from their, eyes." Reve- 
lation 7 : 9 — 17. 

O my dear sister, this is a sure sign that we must 
here weep first, if the Lord is to wipe away the tears; 
as Esdras also saw upon the mount Sion a great 
people, whom he could not number; and they all 
praised the Lord with songs. And in the midst of 
them there was a young man of a high stature, 
taller than all the rest, and upon every one of their 
heads he set crowns, and was more exalted; at which 
he marveled greatly. Then he asked the angel 
and said: "Lord, what are these?" He said: These 
be they that have put off the mortal clothing, and 
put on the immortal, and have confessed the name 
of God: now are«they crowned, and receive palms. 
Then said I unto the angel, What young person 
is it that crowneth them, and giveth them palms in 
their hands? Then the angel spake: It is the Son 
of God, whom they have confessed in the world. 
Then began I greatly to commend them that stood 
so stiffly for the name of the Lord. 2 Esd. 2 : 42 — 47. 
Behold, my dear and in God beloved wife and sister 
in the Lord, here you hear the beautiful promises 
of the Lord, which he has promised all them that 
suffer for his holy name, and endure it with pa- 
tience. Hence Paul has truly written: "If we suffer, 
we shall also reign with him." 2 Tim. 2:12. 

Therefore, my dear sister, be steadfast, immov- 
able, always abounding in the work of the Lord, 
forasmuch as you know that your labor is not in 
vain in the Lord. 1 Cor. 15:58. 

Herewith I commend you, my love, to the Lord, 
and to the rich word of his grace, who is able to 
keep your treasure, and to give you an inheritance 
among all them that are sanctified. Acts 20:32. 
Adieu, my dear and in God beloved wife and sister 
in the Lord; adieu, adieu. Finally, rejoice, be per- 
fect, be of good comfort, be of one mind, live in 
peace; and the God of love and peace shall be with 
you. Amen. 2 Cor. 13:11; Philip 4: 4. Greet my 
son and Tanneken, in my name, and tell him that 
I command him, ^always to be obedient and subject 
to his mother, in* all things, always with reverence; 
adieu, adieu, farewell. 

Written with my blood, for a seal and testament; 
an affectionate adieu to you, my love. 

By me, your dear husband, 

Raphel van den Velde. 



ANOTHER LETTER FROM RAPHEL VAN DEN VELDE, 
WRITTEN TO HIS SON. 

The same God that blessed Abraham, Isaac and 
Jacob, bless also you, my dear son, with all spiritual 



blessings in heavenly places, that you may from 
your youth learn to know, fear and obey the Lord 
all the days of your life. This is my most special 
prayer, will and desire from the depths of my heart, 
which I ask of God, that you may be eternally saved, 
and the name of the Lord be glorified through you; 
unto which great and glorious name be praise and 
glory now and forever. Amen. 

See, my dear son Raphelken, since the Lord has 
so ordered it, that I must be taken from you, though 
I would most gladly have remained with you, to 
help you on, and to bring you up in the fear of God, 
but it was not the Lord's pleasure, for if it were not 
for the Lord's sake, it were impossible for me, thus 
to leave your mother and my dear son, for I know 
of no person, nor any treasures so great in the whole 
world, that for it I should be willing to leave you, 
but for the sake of Christ Jesus all must be forsaken; 
for Christ says: If any man forsake not all, father 
and mother, sister, brother, husband, wife, child, 
yea, and his own life also, with all that he possesses, 
he is not worthy of me; and if any man love aught 
more, he cannot be his disciple; since it is the will 
of God, that we must part, and I cannot speak with 
you orally, I would write a little for instruction in 
the fear of God, as the wise man says: "My son, 
hear the instruction of thy father, and forsake not 
the law of thy mother." Prov. 1:8. Be ever ready 
to do what is commanded you of God, that is, that 
you are to learn from your youth to know, fear and 
obey him; for obedience proceeds from the fear of 
God, and the fear of God proceeds from the knowl- 
edge of God. Hence Solomon writes: "The fear 
of the Lord is the beginning of knowledge. ' ' Prov- 
erbs 1:7. For a child that knows his father, that 
he is so honest and righteous, that he will not have 
his children to run with other children in the street, 
fight, quarrel, and speak bad words, or bring home 
stolen things; children that know their father thus, 
are afraid to do such things, thinking: If I do this, 
I shall be beaten. Prov. 13:24. Thus also, my dear 
son, the Lord is a righteous God, who will not toler- 
ate sin; but he will punish them that commit it; 
hence we must fear him, and not commit sin. For 
the fear of God drives out sin, and he that fears 
God will do good. Prov. 16:6; Sir. 15. As Solo- 
mon says: The fear of the Lord is a fountain of wis- 
dom, to depart from the snares of death. Proverbs 
14 : 27. For, my dear son, the wages of sin is death. 
Rom. 6 : 23. 

Hence, since the fear of God drives out sin, we 
avoid by it the cause through which we incur death, 
that is, sin. 

Therefore, my dear son, endeavor from your 
youth to walk in the fear of the Lord, so that you 
will at no time consent to sin, and not forget the 
commandments of the Lord your God. But fear 
the Lord, while he may be feared ; for they that fear 
the Lord walk in the right way. Prov. 14:2. "For 
the fear of the Lord is the beginning of wisdom ; 
and to depart from evil is understanding." Job 
28:28. 

Hence, my child, fear the Lord and depart from 
evil; for the prophet Jeremiah says; "How good 
it is for a man, to take upon him the yoke of the 



982 



MARTYRS MIRROR. 



Lord from his youth; and for one that is forsaken, 
to be patient, when he meeteth with adversity." 
Lam. 3:27, 28. And Ecclesiasticus says : "My son, 
gather instruction from thy youth up : so shalt thou 
find wisdom till thine old age." Sir. 6: 18. And 
beware of all evil companions, that might seduce 
you to affiliate with the world; for the world lieth 
in wickedness, and shall perish with all its lusts. 

1 John 5: 19; 2 : 17. 

Therefore, my dear child, love not the world, 
neither the things that are therein; for all that is in 
the world, the lust of the flesh, and the lust of the 
eyes, and the pride of life, is not of the Father, but 
of the world, vs. 15,16. Hence abstain from fleshly 
lusts, which war against the soul. 1 Pet. 2:11; 
Gal. 5:16. Paul also says: "Flee youthful lusts." 

2 Tim .2:22. For youthful lusts have plunged many 
into perdition . 

My child, heed the instruction of your father, and 
forget it not. Prov. 4:1. Refrain your tongue from 
backbiting, and beware of lying. Ps. 15:3. For the 
mouth that lieth slayeth the soul. Wis. 1: 11. For 
liars have no part in the New Jerusalem, but their 
part is in the fiery lake that shall burn with fire and 
brimstone: which is the second death. And the 
backbiter causes. much contention and strife; he also 
raises discord and envy, and separates good friends . 
Moses writes : ' ' Let there be no backbiter or slan- 
derer among you." Lev. 19:16. Hence, my son, 
beware of backbiting; and wherever you live or go 
in and out in a house, be reserved, and tell not out 
of the house what happens within; and keep silent 
about all that ought to be kept secret, and you will 
make yourself beloved. And always be faithful to 
people, and beware of stealing, for it is a great sin, 
for thieves have no part in the kingdom of God: 
nor is a thief trusted or loved by any one, but wher- 
ever he comes his hands are watched. 

Thus, my dear son, always acquit yourself hon- 
estly in the fear of God, and beware of all sin and 
transgression; and it shall be well with you at the 
last day, when the Lord shall reward every one ac- 
cording to his works, such as he has done, whether 
it be good or bad. My son, remember that it is 
written: Honor thy father and mother; that thou 
mayest live long on the earth. Ex. 20: 12; Ephe- 
sians 6: 2, 3. For this is the first commandment with 
promise in the law. But the greatest honor which 
children show their parents, is that they are obedi- 
ent to them, in all that is not contrary to the 
Lord and his commandment. Hence, my dear son, 
though you lose me, be not impudent to your 
mother, but obey her the more; for the sole care 
will now be upon her. Therefore, my child, grieve 
her not in your life, for in Ecclesiasticus it is writ- 
ten: He that forsaketh his father is as a blasphemer; 
and he that angereth his mother is cursed of God. 
Sir. 3:16. Hence love her, and remember how 
much pain she suffered for your sake, and how she 
bore you, under her heart, and shall have much to 
suffer yet, to bring you up, and to earn a livelihood. 
Tob. 4:4; 2 Mace. 7:27. 

Hence, my dear child, apply yourself from your 
youth to labor and industry, and when you are 
grown up and can earn something, let your mother 



profit by it; and always labor diligently and will- 
ingly, and do not think it irksome to do your best, 
to help your mother gain a livelihood, for before 
she has done it for you. And beware of being idle 
or slothful, for from idleness proceeds much evil; 
and slothfulness makes thieves of children, and thus 
they finally come to a bad end. Hence, my son, 
never desire it, but labor, working with your hands 
that which is honest, that you may have to give to 
him that needeth. Eph. 4:28. 

Herewith I will commend you, my dear son, and 
your mother, to the Lord — O bitter parting; yet 
for His sake who is able to provide for you, and to 
keep you from all evil I hope to leave you. The 
Lord grant you his grace, that you may grow up in 
the knowledge of God, through the Holy Ghost; so 
that you, according to the sentence of the righteous 
judgment of God (Rom. 2:5), may be found right- 
eous for his kingdom, through Jesus Christ our 
Lord and Savior, to whom be praise and glory for- 
ever and ever. Amen. 

Written by me, your father. Adieu, my dear 
son, whom I love more than any silver or gold or 
precious stones ; but God musU be the dearest. 
Adieu; love conquers all things; once more adieu, 
my dear son; read over often this which your father 
has written you out of love; and comfort your 
mother, and always be kind to her in all subjection 
in the fear of God; the Lord grant grace, that this 
be so. Amen. 

Raphel van den Velde. 



THE LAST LETTER FROM RAPHEL VAN DEN VELDE, 
WRITTEN TO HIS WIFE AFTER HE HAD RE- 
CEIVED THE MESSAGE THAT HE WAS 
TO DIE. 

Grace and peace, love, patience, longsuffering, 
kindness, power and strength in your faith, this I, 
Raphel, wish you my dear and in God beloved wife 
and sister in the Lord, as an affectionate adieu; the 
Lord grant you and us all grace, that we may here- 
after see one another in the eternal joy. My love, I 
thank you for your letter, which you sent me for a 
comfort in my last extremity. And I also thank 
Kestijntgen heartily; and her dear husband also 
thanks her, and now bids an affectionate adieu; the 
Lord grant you grace, that you may follow him at 
the proper time; and he also thanks you, that you 
the last time so cheered and rejoiced his heart; 
adieu, adieu. I wrote this after I had received the 
message that I must die, which was to me a joyful 
message, according to the spirit. But it seems that 
the flesh now and then is inclined to shrink back, 
which is not surprising, for it is touched by it. 

Herewith, my love, I will commit and commend 
you and my dear son to the Lord; he will provide 
for you in soul and body, this is my confidence to 
God. My love, be resigned to my sufferings and 
death, for all men must once die, and many a man 
loses his life in an ignominious, dreadful and un- 
happy manner; but this is for the most glorious 
cause that one can find, and the most blessed work 



MARTYRS MIRROR. 



983 



that one can do, and though it is attended with dis- 
tress, yet the reward will make ample amends. O 
my love, be resigned and of good cheer, and Kes- 
tijntgen our sister too; and thank God, that you had 
such husbands, who confessed the truth, with all 
might and great power, and with much labor. 
Thanks be unto God, who has helped us to tri- 
umph. 2 Cor. 2:14. We may now say with the 
aposde Paul: The fight is fought, the course is fin- 
ished, the faith is kept; the crown of life is now 
ready for us. 2 Tim. 4:7, 8. O Lord, what a glo- 
rious comfort. O my love, remember frequently 
what I have written you for the edification and con- 
solation of your mind; and forget me, for it is a 
sealed fact, that the dead will not return. 

Herewith I bid you adieu, adieu, adieu, flesh and 
blood, adieu, adieu, farewell. 

Written in my extremity, by me, your dear hus- 
band and brother in the Lord. 

Raphel van den Velde. 



TO CLAES SCHEPENS. 

The eternal 'grace and peace from God our heav- 
enly Father, and the kindness and love of his Son, 
and the "fellowship and consolation of the Holy 
Ghost, be with you my dear brother and sister in 
the Lord, as an affectionate greeting and perpetual 
adieu in this time. The Lord grant his grace, that 
we may hereafter see one another in eternity. Amen. 

After much affectionate greeting and loving rev- 
erence to you, let me please inform your love, that 
my mind is still unchangeably fixed, to confess and 
serve the Lord, according to my weak ability, all 
the days of my life; and I also have the same good 
confidence concerning you ; which I also partly un- 
derstand from what you write in your letter, by 
which I was comforted, when I heard it read. May 
the Lord always grant you to grow up, and to be 
strengthened and increased in the same, to his 
praise, and to the salvation of your souls. Amen. 

Further, dear brother and sister in the Lord, I 
inform you how it goes with me in my bonds, 
namely, that I am very much resigned, the Lord be 
thanked for his great grace; the Lord comforts and 
strengthens me so and makes my bonds so light, 
that I sometimes scarcely know that I am impris- 
oned; and he takes away my fear, and rejoices my 
heart, and gives me new strength. 2 Cor. 1:5; 
Is. 40:31. And though the false prophets shoot 
their deadly arrows at me, the Lord so faithfully 
preserves me, that it does not harm, but rather 
rejoices me, though they have assailed me very 
subtly, with many fair words, and I had to resist 
very many, and to hear from my father, and Lieven 
de Kroock, and Maeye Moeye, and our cousin 
Pieter, and Daniel de Keyser. Those who appre- 
hended me were with me on Ash Wednesday, and 
they led me upon such a high mountain, and offered 
me so many fair promises without power, if I had 
wanted to listen to them; but thanks be to God, 
who always helps us to triumph. Yea, they said so 
much to me, that I think it could not be written on 
four sheets. Lieven de Kroock said at first, that I 



had devils in me by the score, and that he saw them 
sitting on my shoulders. Then said I : " Will you 
not take down one ? ' ' And it seemed to me, they 
sought to make me drunk, but I would not drink, 
though they tormented me greatly to do it; but the 
Lord gave me strength to resist it. I further inform 
your love, that my father was with me again to-day 
alone, and tormented me greatly; but I told him, 
that he should be satisfied, since I did in no wise 
wish to forsake the Lord. And he told me, that 
you were also spoiled of and driven from your pos- 
sessions, which greatly grieved me when I heard it. 
But, my dear brother and sister in the Lord, be of 
good cheer, and patient in your tribulation and 
affliction; for we must know, that it is given unto 
us, not only to believe in Christ, but also to suffer 
for his name. Phil. 1:29. And Christ himself says: 
If any man forsake not all for my name's sake, he 
cannot be my disciple; and if any man love aught 
more than me, he is not worthy of me. Luke 
14:26, 27. 

Hence, my much beloved friends, think of the 
words of Tobit, when he had also become so poor, 
for the Lord's sake: "My child," he says, "true, 
we are poor; but be of good cheer, we shall have 
much wealth, if we fear God, do good, and shun 
sin." Tob. 4:21. For, dear and in God beloved 
friends, we are children of the saints, and hope for a 
life which God shall give to those who stand up for 
him and continue steadfast in the faith. Therefore 
do not become weary in the way of the Lord, and 
do not faint because of the tribulation, but perse- 
vere firmly, until you are taken hence. I further 
understand from your letter, that it is your inten- 
tion to remove; which I pray you myself to do, 
since they greatly seek your life, and ask you much 
concerning me. And Maeyken Moeye said, that it 
was your fault, that I was here; but I said: "No." 
Furthermore, dear brother and sister, I entreat your 
love, that you would remember me with a fervent 
heart in your prayer to God, that I may fight a 
good fight, and finish my course, to the salvation of 
my soul; I hope to do the same also for you, and 
that the Lord will prosper you on your journey, in 
soul and body. I now bid your love, my dear and 
in God beloved brother and sister in the Lord, an 
affectionate and perpetual adieu. The same great, 
omnipotent, almighty God, who led Jacob, when 
he had to flee, guide also you, and bring you into 
everlasting rest. Amen. Adieu, farewell, farewell, 
adieu, adieu. 

I Raphel van den Velde (the writer of this) also 
greet your love most heartily with the peace of the 
Lord. 

Love overcomes all things. 

Your beloved weak brother. 

Jeronymus Schepens. 



LOUWERENS THE SHOEMAKER, A. D. 1 576. 

In the year 1576, at the time of the Spanish Fury 
(on the 4th of November), there was in confinement 
at Antwerp a godfearing, pious brother, named 



984 



MARTYRS MIRROR. 



Louwerens the Shoemaker, for no other reason, 
than that he would not follow the world and all its 
false inventions and wickedness (in which she lies), 
but forsook it, and sought with the people of God 
to lead a godly life, and to follow Christ in the re- 
generation. He was therefore apprehended and 
tormented with great and dreadful tortures, by the 
enemies of the truth, the blood-thirsty papists. 
They tortured him in such an unchristian-like and 
tyrannical manner, that his body was completely 
crippled, for in the Spanish Fury the prisons were 
opened, and the prisoners ran out, so that the jailer 
said: "Louwerens, run out too." He answered: 
' ' Whither shall I run ? for I am so crippled, that I 
cannot earn my bread." And remaining thus in 
confinement, he was, after the Spanish Fury was 
over, brought forth, and confirmed the faith of the 
truth with his death and blood, at said place. 
Therefore, at the glorious appearing of Christ from 
heaven, he shall receive the glorious crown, which 
no man shall ever take from him ; and having been 
thus planted with Christ in the likeness of his death, 
he shall also forever be a partaker with him of the 
glorious resurrection. Rev. 20:4; Acts 1:11; 2 
Thess. 1:10; 2 Tim. 4:8; John 16:22; Rom. 6:5. 



HANS BRET, A. D. 1 576. 

Hans Bret, who was about twenty-one years old, 
and the son of one Thomas Bret, an Englishman, 
was (besides his daily labor which he performed in 
the service of his master) very diligently concerned 
and engaged with the study of the word of the 
Lord, in which he constantly exercised himself in 
the morning and evening also, generally, exhorting 
with edifying, profitable and instructive passages 
from the holy Scriptures, those with whom he had 
intercourse, to a virtuous and godly life. He would 
also not spend Sunday idly, but truly sanctifying 
and observing it, generally sought together a num- 
ber of new converts, to whom he diligently went in 
all kindness, giving out to them in the fear of 
God some edifying questions from the Scriptures, 
whereby he exhorted them to repent and desist from 
their sinful life, showing them the indignation which 
God shall pour out upon the children of unbelief 
and unrighteousness, and the gracious promises of 
salvation which are promised in eternal life to the 
penitent children of faith. This his exhorting he did 
with such becoming earnestness and edifying doc- 
trine, that many sought to be with him, perceiving 
in him the powerful work of God and his advance- 
ment in the knowledge of Christ, with which he, 
though so young in years, was very richly filled, 
and which he also did not keep to himself alone, 
but allowed it to break forth and flow from him 
without fear, to the profit and advantage of his 
neighbor. 2 Cor. 3:5; Phil. 3:8; 1 Tim. 4:12; 
1 Cor. 10:33. 

But the devil, the enemy of righteousness, and 
envier of the increase of virtue and of the church of 
Christ, could not long tolerate or endure this; for, 
perceiving in this servant the godly zeal in the 
truth, and assiduity to convert the erring, he, by 



his instruments (blood-thirsty men, who always 
have dishonored the temple of God, murdered his 
sheep, slain his saints, shed their blood, and given 
their flesh as meat to the beasts of the field), sought 
to trouble this servant of God with affliction, and to 
hinder the brightness of his light, which he also 
partly effected and accomplished; for about two 
months after he had been baptized upon the con- 
fession of his faith, according to the command of 
Christ, in the name of the Father, the Son, and the 
Holy Ghost, there came, on the sixth day of May, 
in the year 1576, about nine o'clock in the evening, 
the Bailiff of Antwerp, with many servants, to the 
house of Hans Bret's master, who had been be- 
trayed with all his household. They closely guarded 
this house from behind, where it had two exits, as 
well as in front, with armed men and beadles, and 
then knocked at the front door, which Hans Bret 
come to open (not knowing that those who thirsted 
for the blood of his master and his household, and 
for his own, stood before it), and asked who was 
there. They said : ' ' Open, ' ' and pretended that they 
wanted to buy something. In the meantime, hear- 
ing that they had inserted an instrument in the 
door, to open it from the outside, he began to think 
that they were the wolves and tyrants, who came to 
devour the innocent and harmless sheep of Christ, 
and did not open the door to them; but they man- 
aged to open it from without, which perceiving, 
Hans Bret ran into the house, where his master 
with his wife and several other women sat eating, 
and warned them of it, who all quickly rose up and 
ran to the rear, thinking (as also Hans Bret) to es- 
cape by the back door; but when they opened this, 
the Bailiff's beadles showed themselves with great 
cruelty, speedily apprehending and capturing all 
whom God permitted them, among whom there was 
also this servant of God; but his master and several 
others with him were wonderfully and remarkably 
delivered and preserved through the hand and as- 
sistance of God. Jer. 1:8; Acts 26:17. Behold, 
thus did this innocent sheep of Christ fall into the 
hands of the wolves, and was confined in prison, 
only for the faith in the doctrine of our Lord Jesus 
Christ, and the practice of the same. 

Now, how he conducted himself in his bonds; 
how they, through wiles and snares, fair promises 
and severe threats, sought to move him from, and 
despoil him of, the salvation of his soul; and how 
they, because he had written some letters to his 
brethren and friends, cast him into a loathsome 
dungeon ; together with the various disputations 
which he had with the priests and soul-seducers, 
and also how he answered them, and what boldness 
he manifested through the help of God; all this you 
will find fully treated and revealed in the following 
letters written by him. 

When he had been confined about eight months, 
the tyrants finally went to the utmost of their power 
in the case of this servant of God and faithful fol- 
lower of Christ, and, on Friday before Derthien- 
Avondt, in the year 1577, had him brought into 
court, whither he went very boldly, since his bonds 
were not for any crime, evil, or unrighteousness, 
but for the doctrine of his Lord and Master, Jesus 



MARTYRS MIRROR. 



985 



Christ, for righteousness and truth, for which the 
children of God have always had abundantly to suf- 
fer, who have helped Christ to bear his cross, as a 
true ensign that they are Christ's servants, disciples 
and followers. 

Being brought before the lords and judges, he 
was asked, whether he had been baptized upon his 
faith, which he finally confessed and acknowledged, 
not ashamed of what he had done by the command 
of his Lord and Master Christ Jesus, though he 
certainly knew that they did not ask him to be 
taught of him, but only to get a word from his 
mouth by which they might sentence him to death. 
When the lords and criminal judges had heard this 
Christian confession, they rose up and went to sen- 
tence him to death; and having returned from their 
evil consultation, they pronounced and declared 
their sentence over this servant of God: that he 
should publicly be burnt alive at the stake till death 
should ensue. 

When he had received his sentence, he was con- 
ducted back to prison, undismayed and of good 
courage, where he doubtless addressed some Script- 
ural remarks to the common people, as setting forth 
the cause of his imprisonment and suffering not to 
be any evil or crime, but the faith of the pure and 
saving truth, which the world cannot endure. Ro- 
mans 10:9. 

Thus he (Hans Bret) was brought back from the 
court into prison, and confined and held there till 
the following day, which was Saturday ; then, in 
the morning, the executioner came to him into 
prison, in order to screw fast his tongue, close his 
mouth, and prevent his speaking. O miserable 
work ! 

Murderers, and the very worst criminals have the 
privilege and permission of freely using their tongue ; 
but, behold here a follower of Christ, a child of God, 
a servant of faith, one separated from the world, in 
whom dwells righteousness and no cause of death is 
found — behold, how he is prepared for death by 
closing his mouth and screwing fast his tongue, that 
the truth may not be proclaimed, righteousness not 
heard, nor any testimony be given of the name of 
Christ. O Christ, look down, and succor thy saints. 

When the executioner had come to him, he 
commanded him to put out his tongue, which he 
(faithful and pious servant of God), willingly did, 
since he had not a member on his body, which he 
was not willing to deliver up to suffering for the 
name of Christ, being well assured that all the suf- 
ferings of this present time are not worthy to be 
compared with the joy and glory which God has 
promised them that overcome. Matt. 10:22; Ro- 
mans 8:18; Rev. 2:7. 

And when he put out his tongue, the executioner 
fastened it with a piece of iron, and screwed it very 
tight with a vise or screw, and then touched the 
end of the tongue with a hot iron, that swelling, the 
screw might not slip off or become loose. O bitter 
cruelty and great tyranny. 

When they had thus closed his mouth, and 
screwed fast his tongue, the fire with which he was 
to be offered up being already prepared in the mar- 
ket place, they led him forth, with his hands tied 



together, from prison, and placed him into a 
wagon, to convey him to the market place, to the 
spot where his sacrifice for the word of truth was to 
take place. 

It is said that they took this wagon for the reason 
that the way that leads from the prison to the mar- 
ket place, could not well be walked, because of the 
burnt houses which had been set on fire by the 
Spaniards, at the taking of Antwerp. 

When he stepped into the wagon, he saw several 
persons of his acquaintance, whom he boldly and 
joyfully beheld, showing by his actions the desire 
which he had to come to the place where his sacri- 
fice was to take place. He affectionately bowed his 
head, and greeted divers persons with the head, ex- 
pressing and manifesting his steadfastness by his 
countenance and actions, all to the praise of God, 
who bestows such strength and power upon his 
saints, as being their protector, refuge, help, power, 
strength, and strong bulwark in all distress, tribula- 
tion, sorrow, and suffering inflicted upon them by 
the world for the true saving faith in Jesus Christ. 
Matt. 28:20; Ps. 18:2; Matt. 16:16. 

When he had been brought into the market place, 
near the stake and the fire, he lifted himself up, and 
being clothed with Christian glory, descended from 
the wagon, being of good courage in God, strong 
in faith, and persevering in the conflict. With folded 
hands, he bowed his knees to the earth, humbly 
casting his eyes up to heaven, thus preparing him- 
self to worship his Lord and God, and to commend 
himself to him, even as behooves every Christian 
believer. Luke 23 : 46. But when those blood- 
thirsty men saw this, they could not tolerate or en- 
dure it (which they nevertheless permit criminals to 
do, who are put to death for their evil deeds) ; but 
very hurriedly and quickly pulling him up from the 
ground, they prevented him from calling to God 
upon his knees, and with great cruelty conducted 
him to the stake. To suffer all this, he went into 
the hut (constructed of straw and wood), humbly 
and meekly stepping to where they placed him at 
the stake, and made him fast by putting chains 
around his body, all of which he endured with great 
steadfastness for the word and truth of Christ. And 
as he thus stood in the hut, at the stake, they finally 
kindled the fire, thus burning alive and devouring 
this lamb, whose body, indeed, was burnt, but 
whose soul was received into paradise, into joy and 
blessed rest, because he confessed Christ, who has 
promised salvation to them that endure. 

Thus did this young and pious Christian, aged 
about twenty-one years, end his life, and offer and 
deliver up his body for the word of God, in the 
year 1577, on Derthien-Avondt, and thus he be- 
came a witness among the witnesses of Jesus, a con- 
fessor among the confessors of Christ, a Christian 
conqueror among the soldiers of the Lord, a soul 
among the souls of Christ at rest under the altar, a 
faithful servant among the servants of Christ, whose 
reward is the crown of eternal, imperishable life. 

Here follow some letters which Hans Bret wrote 
during his imprisonment. 



986 



MARTYRS MIRROR. 



THE FIRST LETTER OF HANS BRET, WRITTEN ON 

MONDAY AFTER WHITSUNTIDE, A.* D. 1576, 

AT ANTWERP, IN PRISON, TO HIS DEAR 

AND BELOVED MOTHER. 

Grace and peace from God our heavenly Father, 
through his only Son Christ Jesus, and the comfort 
of the Holy Ghost, for the increase of your faith, 
and to the salvation of your soul, this I wish you, 
my heartily beloved mother, from the very depth 
of my soul. Amen. 

Most dearly beloved mother, let me please inform 
you, that I am well according to the flesh, thanks 
to the good God; but according to the spirit, I 
thank the Lord, and praise him for his unspeakable 
grace, that he gives me strength by his Holy Spirit, 
so that my mind is unchanged, the Lord be 
thanked. And I trust in the Lord that he will 
give me strength by his Holy Spirit, even as 
he through grace has hitherto done to this hour, 
to me poor man, for which the Lord be praised 
forever. For from him alone we expect our 
strength, to withstand these cruel wolves, so that 
they can have no power over our souls, for they are 
more cruel than wolves — they are not satisfied with 
our body, that they tear that; but they seek to de- 
vour and kill our souls, as I told three priests. 
Is. 40:29; Zeph. 3:3. However, according to the 
words of Christ, they cannot harm our souls; for 
when they have done all that they can (however not 
without the Lord's permission), they can but kill 
our body, which I gladly suffer for the name of 
Christ, and have a desire to be delivered from this 
flesh, and to be in joy with Christ, who has pre- 
pared for us a dwelling not made with hands, but 
which is eternal in the heavens. Rom. 7: 24; 2 Peter 
1:14; Phil. 1:23; 2 Cor. 5:1. We now look not at 
the things which are seen, but hope in the things 
which are not seen — in the imperishable, to be 
crowned with the crown of eternal life, yea, to be 
clothed in fine, white linen, and to rest with the 
souls that are under the altar, that were slain for 
the word of God, until the number of our brethren 
is fulfilled, who shall also be killed, according to 
the testimony of John in his Revelation. 2 Esdras 
2:43; Rev. 19:8; 6:9, 11. 

Therefore I long, dear mother, from one Satur- 
day to another, to offer up my sacrifice. I had so 
fondly hoped, that I should this day offer up my 
sacrifice, but it has not pleased the Lord; hence I 
hope to offer up my sacrifice next Saturday, if it 
please the Lord, and to have with the Lord that joy 
and gladness which ear has never heard, and of 
which the heart of man cannot conceive, yea, which is 
prepared for the righteous, who were not ashamed 
to confess the name of the Lord.,before this adulter- 
ous generation, as long as 'they had breath to speak, 
in their bodies, yea, until they were deprived of 
speech. 1 Pet. 1:8; 1 Cor. 2:9; Mark 8:38. There- 
fore, my dearest mother, rejoice, and thank the 
Lord, that he counts me, your son, an unworthy 
man, worthy to suffer for his name, and to offer up 
my body to him, to the praise of his holy name. 
Acts 5:41; Rom. 12: 1. 



For, my dear mother, there happens to me noth- 
ing but what has happened to all God's righteous 
ones, from the beginning of the world until this 
present day. If they killed Christ, the Author of 
faith, in whom was no sin, what shall they do to 
the servants ? for the disciple is not above his mas- 
ter, says Christ. Hence console yourself, my dear 
mother, and rejoice therein; for they can do no 
more to me, than the Lord permits them. For the 
Lord says: That the very hairs of our head are all 
numbered. Not a sparrow falls to the ground with- 
out his will; but of how much greater value are we 
than .the sparrows. Matt. 10:29 — 31. Yea, he 
says that we are not to fear them that kill the body, 
for they have no power over the soul. Hence be 
resigned, and pray the Lord for me and my fellow 
prisoners. 

My mother, I would write you more for your 
consolation, but I hope that you are better com- 
forted of the Lord, than I should be able to comfort 
you with my writing; and I also forbear so that you 
may learn something about how it goes with our 
imprisonment, for otherwise my paper would not 
suffice. For I presume that you greatly desire to 
hear it, even as I desire to hear from you, as to 
how you are. I hope that you, as also all of you, 
are well, both according to body and soul, for 
which I pray the Lord, and remember all of you in 
my prayer to the Lord. Remember also, in your 
prayers, us poor prisoners according to the flesh, 
but rich according to the spirit, as I also hope to re- 
member you, for James says that the prayer of the 
righteous avails much (James 5:16); that we may 
finish our conflict with joy, for we have to strive 
not only against flesh and blood, or the priests of 
Jezebel, but against invisible spirits, namely the 
enemy, who always seeks to hinder and quench 
that which is good, with deception and lies; yea, I 
fear that you will hear, or have already heard, 
through the great falsehoods which the enemy of 
the truth is spreading, that I wanted to listen to the 
priests. Yes, they do not hesitate to tell great false- 
hoods here in this prison, for they went twice in one 
day to N., and told her that I wanted to listen to 
the priests; yea, the great priest, the Dean, was not 
ashamed to speak abominable falsehoods to N. , in 
order to rob her, by deception and lies, of her sal- 
vation, with these words: "Your servant wants to 
hearken to us, and to repent;" and other like 
words which Satan (who was a liar from the begin- 
ning) knows how to use; so that she has to en- 
dure no small conflict, from the priests, as well as 
from her brother, who causes her great conflict. 
As regards N. , her friends exert themselves very 
greatly to procure her release; but in what manner, 
I do not know. I have exhorted her that she should 
take heed, which to rehearse here would be too long. 
She has told me, that her mind is unchanged, and 
that she does not want to be ashamed of the truth. 

Touching N. , I know so far nothing but good, 
and that her mind is all right, the Lord be thanked; 
for she longs with me only for the day of our deliv- 
erance from this flesh, and to offer up our sacrifice. 
For yesterday evening, which was Whitsuntide- 
evening, about eleven o'clock I spoke with N.; 



MARTYRS MIRROR. 



987 



then she was somewhat grieved, because she had 
said to the priests, that she would listen to them in 
whatever agreed with the word of God; because 
she thought that the priests had thereby gotten 
some occasion to say of her that she wanted to 
hearken to them. Hence I comforted her about 
this, and told her that I myself should say it, and 
that there was nothing evil in it, since their abomi- 
nable idolatry is contrary to the word of God, and 
can never agree with it, for there is a great differ- 
ence between darkness and light. Is. 5:20; 2 Co- 
rinthians 6: 14. And as regards myself, I thank the 
good God, who beholds me, unworthy man, with 
his eyes of mercy, and gives me strength by his 
Holy Spirit, to confess his word and truth before 
this adulterous generation; yea, who counts me, 
poor miserable man, worthy that I am to offer up 
my body to him, to the praise of his holy name. 
Phil. 2:17. O my mother, thank and praise, with 
me, the good God, who looks upon me, unworthy 
man, with his eyes of mercy, through his Son 
Christ Jesus; who shows me so many benefits. How 
shall I be able sufficiently to praise and glorify him 
for the unspeakable grace and mercy that he is 
showing to meward, here in this lions' den. Thank 
now the Lord with me for his goodness which he 
shows us through his Son Christ Jesus, for which 
praise be to him now and forever. Amen. 

I hope now to write you a little, relating very 
briefly how my examination by the priests passed off. 

The first time that I spoke with the priests, which 
according to my recollection, was about eight days 
before Whitsuntide, there came the Dean, that 
great, large priest, with another priest, whom we 
are wont to call the inquisitor (my master knows 
him well), and who cries and storms the most. We 
talked for a long time, and I reproved their idola- 
try, as much as the Lord by his Holy Spirit gave 
me utterance. Hence this priest began to speak of 
the Supper, and asked me, whether that was not 
the real body which Christ gave to his disciples, and 
his blood. I said: "No." Then the priest began 
to clamor and to rave, and talked very abusively, 
saying that it were better if I had concerned myself 
with making my confectionery, or selling groceries, 
than with the Scriptures. I said: "I may concern 
myself with reading the Scriptures, for Christ says : 
Search the Scriptures; for they are they which tes- 
tify ofme." John 5:39. Then the Dean said: "Hear 
those who have studied the Scriptures all their life. ' ' 
"Yes," said I, "they study amiss." "I ask you," 
I said, "where did Paul study or go to college? 
show me this with the Scriptures. " " Did he not ? ' ' 
"No." "Did he not go to Ananias?" said the 
Dean. "Yes; but he did not study there." Then 
he began again to talk abusively, and they said that 
the devil had me by the throat. Matt. 12:24. 

While we were thus talking, there came £hother 
priest, a Jesuit, so that there were three of them 
sitting there. Then the priest again commenced to 
speak of the Supper. Therefore I asked them: 
When Christ gave the bread to his disciples, and 
said: Take, eat; this is my body : this do in remem- 
brance ofme; whether Christ himself remained sit- 
ting there? He said: "Yes." I said: "Hence it is 



not to be understood so ' ' (as you say) ; and I told 
him that he did not understand the Scriptures. _ I 
said that a carnal man cannot understand that which 
is spiritual, for, says Paul, it is foolishness unto 
him. 1 Cor. 2:14. Then he cried: "What can you 
say about me, am I a drunkard?" Ans. "Your 
idolatries bear witness what you are, and also the 
Scriptures reveal your horrible idolatry, which is 
an abomination in the sight of God; yes, I am sorry 
that you are so in error. ' ' They cried : ' ' You err. 
The Jesuit cried every time, that the devil had me 
by the throat, and that I was a proud fool; and 
other like words. I said: "I rejoice that I am thus 
despised for Christ's sake." They clamored so 
loudly, that one could scarcely utter a sentence. 
The Dean cried to the others: " Domine, Domine;* 
let him go, we shall gain no laurels with him." 
But the priest commenced again to talk of the Sup- 
per. I told him that he had to understand it spirit- 
ually, and proved it to him with several Scriptures, 
as, John 1:29: " Behold the Lamb of God. " Again, 
15:1: " I am the true vine. " 

If I were to relate all, though I had much more 
paper, I should cover it with writing. We then 
spoke of baptism ; he asked me why children might 
not be baptized. [I replied] : Because Christ did not 
command it, nor the apostles teach it. 

Then he adduced several Scriptures that were 
quite to the contrary, John 3, and others. I showed 
him, that Christ there did not teach water baptism, 
but that he had taught it in Matt. 28 and Mark 16; 
and I stated what baptism signified ; to whom it 
pertains, and that it is horrible to hear that they 
want to save children by baptism, whereby they 
deprive Christ of the honor. Rom. 6:3; John 3 : 16; 
Acts 4: 12. When we had talked thus for a long 
time, the Dean cried to the priest : ' ' Hear, hear, 
Lord ; Audi, audi, Domine ; let him go ; we waste 
our time with him, and he remains as obstinate as 
ever. ' ' I said : "I am sorry that you will not listen 
to the truth ; it is all in vain, it is only casting 
pearls before swine." Matt. 7:6. 

Then the Dean became very angry, so that I soon 
parted from them, for it was getting late. I must be 
brief, for my paper is giving out. Afterwards I 
talked yet with a priest alone, on Whitsuntide even- 
ing ; so that the priest went away from me, when I 
told that he should show to me. that Christ, and his 
apostles, in this manner, went about the street with 
an idol, with torches, lanterns and bells. Ps. 1 12 : 4; 
Bar. 6 : 4. He would not talk with me long ; we 
talked a little about the Supper and baptism, but 
not long, for the priest went away, and I began to 
admonish him a little. But I must be brief. Though 
you hear much said that I wanted to hearken to the 
priests, believe it not ; but be fervent in prayer, for 
in the end it shall be made manifest. 

Mother, I pray you, that you will send the letter 
herewith enclosed, which I have written to my 
brother D. in England, to him ; and if there be 
anything written in it that is not suitable, erase it. 
And I pray you, write him my faith. I would write 
it myself, but through want of paper I cannot. 



988 



MARTYRS MIRROR. 



Write him that he may know for what I deliver up 
my body to the burning ; for I presume that many 
will write that which is not the truth. Thus, dear 
mother, it is time to stop, for want of paper. 1 greet 
you, my mother, and also all my dear sisters, with 
a holy kiss of peace ; and greet also from me those 
whom you well know, also my master, yea, and 
all the friends. G. and my sister K., the Lord be 
with you and us all, and keep you. Thus, my 
dearest mother, farewell, and the Lord be with 
you ; for I think that you will see my face no more 
in this life, nor do I know whether I shall have 
another opportunity to write. Thus, the God of 
Abraham, Isaac and Jacob be with you all. Amen. 
By me your son, imprisoned for the testimony 
of Jesus Christ. Hans Bret. 



ANOTHER LETTER FROM HANS BRET, WRITTEN 

AND SENT TO HIS BROTHER DAVID, WHO 

LIVED ABROAD, AND HAD NOT YET 

COME TO THE KNOWLEDGE OF 

THE TRUTH. 

Grace and peace from God our heavenly Father, 
through his only Son Jesus Christ, our Savior ; the 
comfort and power of the Holy Ghost, furthering to 
a true faith ; the true heavenly wisdom, the true 
regeneration, the fear of God, this I wish my dear 
and affectionately beloved brother, to the salvation 
of your soul. Amen. 

My dear brother, the reason of my writing is 
to inform you of my imprisonment, so that you 
may not think that it is for any evil or any infi- 
delity or heresy, as many evil tongues may prob- 
ably pretend and report, thereby to grieve you and 
harden your heart, that you should not believe the 
genuine truth, but remain in your belief; for Satan 
constantly walks about men, as Peter says (i Peter 
2 : 8), as a roaring lion, seeking whose soul he may 
devour and draw away from that which is good, for 
he is the enemy of all good, who always hates and 
seeks to resist that which is good. 

But, dear brother, do not listen to such, for it is 
the suggestion of Satan ; but give ear to the word 
of God, the genuine truth , as James says, and let it 
be ingrafted in your soul, that it may save your 
soul, whereby you may live forever. Jas. 1:21. 

Hence, my beloved, awake once from the sleep 
of sin, and Christ shall give you light (Eph. 5 : 14); 
for you have walked in sin and unrighteousness long 
enough ; it is about time to flee sin and shun un- 
righteouness, that you be not punished with all the 
ungodly, who have not lived according to the will 
of God, nor hearkened to the truth, but have 
walked according to their own lusts. They follow 
the lusts of their flesh, and live, as Paul says to the 
Galatians (5 : 19-21), in pride, covetousness, drunk- 
enness, adultery, strife, hatred, contention, and 
other like works. 

O dear brother, let such works not be found with 
you ; for such, says Paul, cannot inherit the king- 
dom of God, for such carnal life is an abomination in 
the eyes of God, for Paul says to the Romans, that 



such carnal-mindedness is enmity against God, and 
cannot please God. For the wages of sin is eternal 
death, but the gift of God is eternal life. 1 Cor. 6: 10; 
Ps. 5:5; Rom. 8:7; 6: 23. 

My dear, flee such works, and turn to the Lord 
and you shall live. Is. 55 : 3. Remember the instruc- 
tion which Tobit gave his son, when he says : My 
son, let not pride dwell or rule in your heart. Tobit 
4:13. For Ecclesiasticus says : That pride is hate- 
ful before God, and that it is the beginning of all 
sin, and he that has to do with it shall be destroyed 
with many curses. Sir. 10: 13. Thus shun now all 
pride and all sin, and set yourself to serve the Lord, 
renouncing all the lusts of the flesh. 

Seek ye the Lord, says the prophet, while he 
may be found, and call ye upon him while he is 
near : let the wicked forsake his way, and the un- 
righteous man his thoughts: and let him return 
unto the Lord, and he will have mercy upon him. 

Is. 55:7. 

My dear brother, turn to the Lord while you 
have time; wait not until death with the amend- 
ment of your life, like many who say, that if they 
have an hour in which to repent, it is enough for 
them. O do not thus defer it, nor follow such coun- 
sel, but follow the counsel of Ecclesiasticus, who 
says : Repent while thou art still able to sin. And 
again : Make no tarrying to return to the Lord, 
and do not put it off from day to day; for the wrath 
of the Lord shall come forth suddenly. Sir. 5 : 7. 
Hence there is no time to be set, for we are not 
assured of one hour, nor any one how long he 
will live. Job 14: 1. 

Hence remember the words of Christ, who says 
that he shall come as a thief in the night ; if the 
good man of the house knew at what hour the thief 
would come, he would watch, and not suffer his 
house to be broken through. Luke 12 : 39. Seeing 
then, that we have neither hour nor time, watch 
constantly with the wise virgins, who were not found 
sleeping, when the bridegroom came. Matt. 25. If 
you would therefore enter in with the Bridegroom 
to the marriage, as did the wise virgins, put away 
from you (as the prophet says, Isa. 1 : 16) all that is 
evil, and the Lord shall be your God, and you shall 
be his son. 

My dearest brother, love that which is good, 
and it shall be well with you ; fear the Lord with 
all your heart, and your soul shall lodge in good- 
ness, and your seed shall inherit the earth; for the 
prophet David says : That the eyes of the Lord are 
upon them that fear him, and that hope in his 
mercy; and he shall deliver their soul from death ; 
for the fear of the Lord is the beginning of wisdom. 
Ps. 25:13; 33:18, 19; 111:10. 

Hence have God always before your eyes in what 
you do, and you shall prosper in it ; always love 
that wfiich is good, and hate that which is evil, that 
the Lord may be with you, as you have spoken, 
says the prophet Amos, 5 : 14. Follow the advice 
of Paul, Romans 12: 21, where he says: Over- 
come evil with good. O then it shall be well with 
you , and you shall find rest in your soul. Matthew 
1 1 : 29. Let there be found in you once the true 
faith which worketh by love, and which has so far 



MARTYRS MIRROR. 



989 



not brought forth much fruit in you. Gal. 5:6. 
Hence it is time now to awake once and seek 
Christ, whereby you may live and enter by the 
right door into the sheepfold. Jn. 11 : 25; 10: 7. 

Hence give ear now to the voice of Christ, who 
says: If thou wilt enter into life, keep the com- 
mandments. Consider well that the Lord would 
have us practice his word and truth, and not do like 
many who indeed have the word of God in their 
mouth, and hear it, but do not live according 
to it, but suffer it to enter in at one ear, and out 
at the other; yea, what is more yet, though they 
well know that sin and unrighteousness must be 
shunned and avoided, as soon as they have heard 
the word, they go on again in sin, in drunken- 
ness, in adultery, in gambling, etc. But to take the 
Testament or Bible into their hands, to read, and 
to spend their time in godliness, that were far too 
much ; but they follow their own lusts, namely, 
the lust of their father, the devil, for he delights in 
all such works : for he that committeth sin is of the 
devil, says John ; for the devil sinneth from the 
beginning. John 8:44; 1 John 3: 8. Hence, dear 
brother, have no fellowship with such persons, but 
seek such as fear the Lord and live according to 
his word, and keep it, for Christ says : Blessed are 
they that hear the word of God and keep it. Luke 
1 1 : 28. Now you may perceive that they are blessed 
(saved) who keep the word of God, and govern 
themselves in accordance with it. For in Matthew 
7 ; 23, Christ declares that he shall say to all those 
who shall not have kept his word, nor practiced it : 
"Depart from me, ye workers of iniquity; I know 
you not." O brother, take good heed, that you do 
not hear this voice, but that you may hear that 
glad voice, with all God's righteous ones that have 
lived according to the word of the Lord : "Come, 
ye blessed, inherit the kingdom of my Father, pre- 
pared for you from the foundation of the world." 
Matt. 25 : 34. What a joy it will be to hear this, 
for the good that have walked in the fear of the 
Lord. 

My brother, give ear now to the word of the 
Lord, that we may meet there, and hear the glad 
voice, which I pray the Lord that he will grant us 
through his only Son, Christ Jesus. Amen. 

Brother, I must stop, for my paper is giving out; 
hence take this simple letter in good part, for I have 
written it out of love; and ponder it well, for it is 
not my word, but the word of the Lord, for his 
mouth has spoken it. Amen. 

I hope to explain to you, dear brother, the cause 
of my imprisonment, so that you may not grieve, 
but rejoice, and thank the Lord for it. I thank the 
Lord, that he has opened my dark eyes, and looked 
upon me with the eyes of his mercy, when I was 
sunk in sin, yea, expected nothing but eternal death 
and damnation ; yea, I was without God in the 
world, and I lived in sins innumerable, which were 
an abomination before the eyes of God, so that if 
God entered into judgment with me, I could not 
stand in his sight, but should pass away like dust 
before the wind, because of my innumerable sins. 
Ps. 143:2; 1:5. But the Lord who through his 
unspeakable love, out of grace, caused to be pro- 



claimed to me, by his servants, his word, concern- 
ing his Son Christ Jesus, that whosoever believeth. 
in him, should have eternal life. John 3:15. Hence 
I heard that there was no means to obtain salvation, 
but through his Son Christ Jesus, who died the 
death for our sins, and shed his blood for us, for the 
washing away of our unrighteousness, even as John 
says : That the blood of Christ cleanseth us from all 
our sins. Acts 13:38; 1 Cor. 15:3; Eph. 1:7; 
1 John 1 : 7. And when I heard the words of 
Christ: Come unto me, all ye that labor and are 
heavy laden, and I will give you rest; I, poor man, 
laden with sins and innumerable wickednesses, made 
my complaint to Christ, bewailed my sins, and he 
forgav-e and remitted them to me through his shed 
blood, when I confessed them before him. Matthew 
11:28; Ps. 32:5. Thus, dear brother, I forsook 
my sins, from day to day, according to my ability, 
and sought to walk the narrow way, and separated 
myself from the wicked, perverse world, and sought 
to please Christ, yet not as I would, for I constantly 
felt the Spirit striving against the flesh, as Paul says, 
Gal. 5 : 17. And Job says that man's life upon earth 
is nothing but a constant warfare. Job 7:1. Thus, 
dear brother, I sought to please the Lord, and not 
the world, which the enemy could not endure any 
longer, who hates all that is good, and cannot en- 
dure it, but seeks to quench it. He has shown, and 
still shows, his power also on me, but has not been 
able to do any more, than the Lord permits him; 
yea, when he has done all, he can but kill the body, 
but over the soul he has no power, for the Lord 
gives us strength through his Holy Spirit, to resist 
it. Matt. 10:28; Eph. 3:16; 1 Pet. 5:9. Hence, 
dear brother, my imprisonment is not for any evil, 
but for the truth, and for the confession of the holy 
word of the Lord. Hence rejoice therein, that the 
Lord counts me worthy to suffer for his name, and 
to offer up my body to the praise of his holy name. 
Acts 5:41. Think that it has been thus with all 
God's righteous ones, from the beginning of the 
world till the present day. Hence, my brother, be 
resigned to the work of the Lord, for thus it went 
with Christ our Captain. If they have done this to 
the Lord, how will it be with his followers? for 
Christ says: "The servant is not greater than his 
lord, neither he that is sent greater than he that 
sent him." John 13:16. Hence I hope by the 
grace of the Lord, that he shall give me strength 
through his Holy Spirit, to confess his word and 
truth as long as there is breath in my mouth, even 
as I have hitherto done unto this hour; hence I 
expect now nothing else than my sentence, to be 
placed at the stake in the market place, to be burnt 
there. Comfort yourself herein, and thank the Lord 
for it, that he counts me worthy to suffer for his 
name. Thus I have now briefly written the cause 
of my imprisonment, that you might the better con- 
sole yourself herein, and not give ear or belief to 
every evil tongue, as I hope mother will write you. 
If in any wise possible I hope to write you my faith, 
if I get paper; and if I should not, I hope that 
mother will write it to you, so that you will not 
grieve, as though I died in unbelief, as Satan may 
pretend, and as may possibly also have been written 



990 



MARTYRS MIRROR. 



to you; but I pray you give no ear or belief to it, 
.for that for which I suffer is the genuine truth and 
the true faith in Christ Jesus, since Christ and his 
apostles taught it, of which Paul says: Though an 
angel from heaven should come, and teach you 
otherwise, than I have taught you, let him be ac- 
cursed. Gal. 1:8. Thus, dear brother, I would write 
you more, but I have no more paper now. Fare- 
well, the Lord be with you; and I greet you, dear 
brother, with a holy kiss, for I think that you will 
see my face no more. 

By me, your brother, who is imprisoned for the 
testimony of God, and for the holy word and truth 
of the Lord. Hans Bret. 



ANOTHER LETTER FROM HANS BRET, WRITTEN 

TO HIS BELOVED MOTHER, THE IQTH OF 

JULY 1576. 

The unspeakable grace, peace and mercy of God 
our heavenly Father, who is a Father full of grace 
and truth, through the bitter suffering and death 
of our only Savior Christ Jesus, who washed and 
cleansed us from all our sins and unrighteousnesses; 
the power of the Holy Ghost, for the increase of 
your faith, to resist all the enemies of truth; this 
I wish you, my affectionately beloved mother, for 
the salvation of your soul. Amen. 

My dearest mother, whom I love from the heart; 
my chosen mother, who gave birth to me in pain 
and anguish, from whose body I came forth; I, your 
son, who am now confined at Antwerp, in prison, 
for the word of truth, commend myself to you from 
the bottom of my heart, and thank you, my dear 
mother, for the great benefits you have shown me 
from the beginning of my existence until the present 
day, that you have cared for my necessities, and 
are still caring for me. But especially do I thank 
you, my dearest mother, that through the comfort- 
ing letter you wrote me, you exercise a care for the 
salvation of my soul. 

O, when I began to read the letter, and under- 
stood that it was from you, my mother, then my 
tears began to flow, so that I could hardly finish 
reading the letter, because of the many tears that 
flowed from my eyes; for I had thought that I 
should hear from you no more. I was so rejoiced 
by your consoling instruction, and that you followed 
the example of Tobit, who also gave instruction to 
his son. 

O I thank, yes, I thank you, my dear mother, 
that you thus exhort me to steadfastness and bold- 
ness, to confess the name of Christ, which I hope 
to do by the help of the Lord, who alone is my 
helper and my strength, to resist the principalities 
and powers of this world, the spirits of the air, as 
Paul says (Eph. 6:12), yea, these priests of Jezebel, 
who thirst for the blood of the righteous that walk 
in the ways of the Lord, who, according to the 
word of Christ, seek to walk the narrow way, and 
to forsake their own life, as also, sin, unrighteous- 
nesses and carnal lusts, and seek to please the Lord 
in righteousness, according to the will of God, in 
holiness. 1 Thess. 4:3. These are rejected, de- 



spised, and persecuted, yea, imprisoned; their end 
is to be killed, because they seek to walk the way 
in such a manner, that they may please the Lord. 
Hence Esdras says: The way is narrow, and cannot 
be walked without danger. 2 Esd. 7 : 8. This we 
may well consider. 

Behold, there were two brothers in the world, 
namely, Cain and Abel. Abel sought to walk the 
narrow way and to please the Lord with his offer- 
ing, with which the Lord was pleased and had re- 
spect to it, because he and his offering were good. 
Cain sacrificed to the Lord, but his offering did not 
please the Lord, because he was evil; hence the 
Lord had not respect to his offering. Then Cain 
was angry at his brother Abel, and slew him. 
1 John 3 : 12. 

Consider Lot in Sodom, how they assailed his 
house through their wickedness, and wanted to 
commit fornication with the angels that had entered 
into his house. Again, Abraham had to forsake his 
country, and went to sojourn in a strange country, 
where he was a stranger, and had to live in tents. 
Again, behold Isaac, who walked in the ways of his 
father Abraham, and served the Lord; he was hated 
by the Philistines ; for they went and stopped the 
well which his father Abraham had digged; yea, 
that was not enough yet, but King Abimelech com- 
manded him to leave his dwelling place. Genesis 
26 : 14. 

Jacob was hated and persecuted by his brother 
Esau, who also sought to kill him. 

Joseph was by his brethren cast into a pit, and 
sold to the Ishmaelites; and chose rather to flee 
from the wife of the captain of the guard, leaving 
his mantle behind than to comply with her desire. 

So, dear mother, I will also rather lose my life, 
than do what they command. The children of Israel 
were also afflicted. If I were to tell further all that 
happened to all God's prophets, I fear my paper 
should not suffice; such and similar examples, 
namely, concerning Christ, the author of faith, how 
he was persecuted in this life; yea, he had hardly 
been born, when his mother Mary had to flee with 
him. She nourished him up in poverty, yea, he was 
in poverty, for he himself says: "The foxes have 
holes, and the birds of the air have nests; but the 
Son of man hath not where to lay his head." Mat- 
thew 8 : 20. Behold, how it further went with him: 
they crucified him; his feet and hands were pierced; 
the gave him vinegar and gall to drink; and his 
side was pierced with a spear, from which flowed 
blood and water. 

Observe, thus it went with our Captain Christ Je- 
sus; thus he concluded his days in poverty and with 
reproach, was scourged, beaten, mocked, and 
crowned on his head with a crown of thorns. O I 
cannot sufficiently tell all that he suffered for us 
poor men, to save us and yet these Pharisees are not 
ashamed to rob his honor, saying that we are saved 
by baptism; whereas the Lord Christ sanctifies and 
cleanseth from sin. O how sad it makes me when I 
hear this; the Lord forgive them. Yea, if Christ 
were here now, they would kill him yet. 

Thus we have an example in our Captain Christ, 
yea, in his dear apostles . Paul too, suffered much 



MARTYRS MIRROR. 



991 



for the name of Christ. Consider how many others 
yet have suffered since the time of Christ and the 
apostles, unto the present day. 

Since, then, my beloved mother, so many have 
suffered, and we are compassed about, as Paul says, 
with so great a cloud of witnesses; I say with Paul: 
I rejoice in my sufferings which I endure for Christ's 
sake. Heb. 12:1; Col. 1:24. Hence rejoice also, 
that Christ wants me, your son, to whom you have 
given birth, a poor, unworthy man, worthy to suf- 
fer for his holy name, so that I long to be delivered 
from this flesh, and to be with Christ, in whom I 
now believe, yet not see; but then I shall behold 
him; and partake of the joy which the heart of man 
has never conceived of, neither can tongue express 
the great joy that is prepared for the good. They 
shall be clothed in fine, white linen ; they shall be 
crowned with the crown of eternal life; they shall 
sit upon Mount Sion, and sing the new song, so 
that I may say as David says : "A day with the 
Lord is better than a thousand in joy and gladness 
here." Rom. 7:24; Luke 23:42; 1 Pet. 1:8; 

1 John 3:2; Rev. 19:8; 2: 10; 1 Esd. 2:42; Psalms 
84:10. 

O dear mother, who would now want to remain 
here, when such joy is prepared for the good, which 
shall last forever. There we shall neither hungei 
nor thirst any more, there we shall feel neither heat 
nor cold, so that I may say with Paul: I reckon 
the sufferings of this present time are not worthy to 
be compared with the glory which shall be revealed 
in us. Rom. 8: 18. 

Hence, then, dear mother, in consideration of 
this, I need not think it strange, though I suffer for 
the name of Christ, for his word and truth; since all 
God's righteous ones, from the beginning of the 
world have suffered. Hence Peter says : ' ' Think it 
not strange concerning the fiery trial which is to try 
you, which means tribulation, affliction and perse- 
cution." 1 Pet. 4:12. For the prophet David says: 
" Many are the afflictions of the righteous: but the 
Lord delivereth him out of them all. Ps. 34:20. 
Paul well says: ' ' That we must through much trib- 
ulation and affliction enter into the kingdom of 
heaven. Acts 14:22. 

Behold, my dear mother, what consolation we 
have, so that when it pleases the Lord to try our 
faith, that we should not be grieved in the trial; for 
he says: "Unto us it is given not only to believe in 
Christ, but also to suffer for his sake." Philip. 1:29. 
Paul, who cared well for the flock of Christ, did not 
forbear to reveal to those who wanted to walk ac- 
cording to Christ's ways, and tread the narrow way 
trod by few, that they must suffer persecution, in 
order that when affliction, tribulation, persecution 
or reproach comes, we should not think it strange. 

2 Tim. 3:12. 

Hence Christ also says: In the world ye shall 
have tribulation; and comforts his disciples, in order 
that they should not be grieved in the tribulation, 
and says: " Be of good cheer: I have overcome the 
world." John 16:33. He also teaches his disciples, 
that they should not fear tribulation or reproach; 
for when they, namely, the rulers of this world, 
have done all, they can but kill the body, but the 



soul they cannot harm. But he teaches us whom 
we shall fear, namely, him that hath power to cast 
soul and body into tht eternal fire, which shall burn 
forever, where shall be weeping and gnashing of 
teeth. Luke 12:4, 5; Matt. 22: 13. 

O how sorrowful shall they then be, that have 
feared the kings and princes of this world more than 
the Lord, who is the Lord of lords, the God of 
gods, the King of kings, who, as David says, can 
make and crush the heart of the kings and princes 
of this world like potsherds. 1 Tim. 6:15. Why 
then should we fear? for the Lord says by the 
prophet Zechariah: "He that toucheth you, touch - 
eth the apple of mine eye." 2:8. 

Consider what Christ says; He that rejecteth or 
despiseth you, despiseth me; and he that despiseth 
me, despiseth him that sent me. Luke 10: 17. 
Again Christ says: Blessed is he that is des- 
pised for my sake; for great is his reward in heaven. 
Matt.' 5: 11, 12. 

Hence, my dearest mother, comfort yourself with 
these and similar words of Christ, and rejoice with 
me, and thank and praise the Lord, that you are 
counted worthy to be persecuted for his name. 
Follow now the advice of Paul : be patient in tribula- 
tion, and continue instant in prayer. Philip. 4:4; 
Romans 12: 12; 1 Thess. 5:17. 

Remember the consolation of Moses, with which 
he comforted the children of Israel, saying: "Be 
strong and of a good courage, fear not, nor be 
afraid of them : for the Lord thy God, he it is that 
doth go with thee; he will not fail thee, nor forsake 
thee. Deut. 31:6. Hence, my mother, though our 
enemies are many, and I am here in the midst of 
the hand of the enemy, yet I will say with the 
prophet David: "Lord, now thou art with me, and 
art my helper, I will not fear, though I were com- 
passed by many thousands." Again with the 
prophet David: "The Lord is my light and my sal- 
vation; whom shall I fear? the Lord is the strength 
of my life, of whom shall I be afraid? Though death 
should come upon me, I will not fear ; for the Lord 
is ever with me to strengthen me." And again: 
"He is my fortress; I will not fear, though the 
earth be removed, and the mountains be carried 
into the midst of the sea." Ps. 27:1; 23:4; 18:3; 
46:2. 

Thus, my dear mother; press with me, by force, 
through the straight gate; that is, through affliction 
and persecution, for Christ says: "The kingdom 
of heaven suffereth violence, and the violent take it 
by force." Matt. 11:12. I also hope to take it by 
force, through the strength which the Lord gives 
me to resist the cruelty of these fell lions, that are 
not satisfied with the blood of the righteous, but 
seek, through their subtle words and fair speeches, 
yea, with invented lies, (according to the advice of 
their father the devil, as Christ says; for he was a 
murderer and deceiver from the beginning of the 
world), to devour and slay their souls, and to de- 
prive them of their inheritance, namely, of eternal 
life, which they obtained through the shed blood of 
Christ our only Savior. John 20: 31. But the Lord 
be forever praised and thanked, that he keeps and 
delivers us, so that they cannot harm our souls; for 



992 



MARTYRS MIRROR, 



when they have done all that they can do, they 
have no more power than to take this temporal life, 
which I gladly resign for Christ's sake, for I know 
and doubt not that the Lord shall give me a better, 
which he promises to all the good that have not 
been ashamed to confess his word and truth before 
this adulterous generation. Hence Christ says: 
' ' He that loseth his life for my sake shall find it 
again. Matt. 10:39. Not a life that shall perish, but 
that will endure forever, an incorruptible life, a life 
that shall endure forever in joy. Therefore my 
dear mother, my soul longs for this life; though 
flesh and blood should remain at the stake, yet I re- 
gard it not; rather than that I should suffer myself 
to be spoiled of my inheritance, namely, eternal life, 
for a little of temporal life. Oh no! God forbid; for 
I now regard not this visible, but the invisible, the 
eternal and imperishable. 

O my chosen mother, think not that there is 
aught that might rob me of my salvation, for Paul 
says ; Who can separate us from the love of God ? 
Neither hell, the devil, nor death. Christ has con- 
quered all, so that I may say: O hell, where is thy 
pain? O death, where is thy power? Christ has 
vanquished death; Christ has bruised Satan's head, 
so that he can but bite the heel, which he indeed 
does, but that is of no account. Who therefore, 
says Paul, can lay anything to the charge of God's 
elect? It is Christ that justifieth. Who is he that 
condemneth? It is Christ that died. Rom. 8:35; 
Heb. 2:14; Rom. 8:33, 34. 

Hence, my dear mother, be armed with me, and 
all God's righteous ones, as Paul says, with the ar- 
mor of God on your body, the helmet of salvation 
upon your head, and the sword of the Spirit in 
your hand; and above all, take the shield of faith, 
wherewith you shall be able to quench all the fiery 
darts of the wicked one, for the prophet says: Be of 
good courage; you shall at last climb upon the dev- 
il's shoulders. Eph. 6:13; Bar. 4:25. 

Therefore my mother, if you should hear any 
thing of me that is not true — for the devil is crafty, 
and deals much in lies, to grieve the righteous — do 
not hearken to it; as I also trust that you will not: 
for my mind is unchanged, for which I thank the 
living God, the God of Abraham, Isaac and Jacob, 
and to his name be praise for ever and ever, through 
his only Son Jesus Christ our Savior, who strength- 
ens me, poor, unworthy, despised man with his 
Holy Spirit, to resist all the enemies of the truth, 
who seek to spoil me of my salvation (Col. 2:8), 
for which they have no power, for the Lord is my 
strength, as the prophet says: He is my song; I 
shall with joy draw water out of the well of the Sav- 
ior. Is. 12:2, 3. Again the Lord says by the 
prophet Isaiah; I the Lord thy God will hold thy 
right hand, saying unto thee, Fear not: I will help 
thee. Fear not, thou worm Jacob, and ye few men 
of Israel; I will help thee, saith the Lord, and thy 
Redeemer. Is. 41:13; 14. Of whom should we be 
afraid, for the Lord hath said it. Therefore, my 
mother, take courage with me, to overcome, like 
Joshua and Caleb, the great and strong giants, the 
princes of this world, and not to fear them, and thus 
to take the promised land, the kingdom of heaven. 



Of whom should I be afraid, when we have this 
glorious consolation, that they that trust in the 
Lord, shall not be ashamed, for the prophet says 
that the Lord will not forsake the righteous even 
unto death; yea, the Lord says by the prophet Isa- 
iah: "Can a mother forget her child, that she 
should not have compassion on the fruit of her 
womb? and though she forget, yet will I not forget 
thee; for I have graven thee upon the palms of my 
hands, saith the Lord. Ps. 25:3; Is. 49: 15, 16. Re- 
member, again, how the Lord speaks by the 
prophet Malachi, saying: The Lord has a book of 
remembrance before him, in which he has written 
all them that fear him, and he shall deliver their 
souls from death. Mai. 3:16. Happy are those 
then, that have feared the Lord, for David says: 
"Blessed is the man that feareth the Lord." They 
who then have not been ashamed to walk in the 
ways of the Lord, their names are recorded in 
heaven in the book of life. Luke 10:20. Hence re- 
joice with me, my mother; I should like to write 
you still more, that you would always walk in the 
ways of the Lord, and never depart therefrom, and 
bring many to the knowledge of" the truth, but my 
paper is failing me. I pray you, my dear and be- 
loved mother, take this little knowledge and simple 
writing from me in good part, for I write you out 
of love, and impart to you of this little gift which 
the Lord, through his unspeakable grace, has given 
me, unworthy man. 

You further write me in your consoling letter, 
whether I have any lack of the necessaries of life. 
O no, I have enough, the Lord be thanked. You 
also write in your letter, that if I desired you, I 
should write so, and you should come, though you 
had to pay for it with your blood. O my dear 
mother, why should I desire this; I shall never de- 
sire it, for you could not help me. For my refuge 
is the Lord alone; he is my helper; he it is that 
gives me strength to overcome and to go to battle 
valiantly. Hence, my mother, walk prudently, for 
they are cruel to shed the innocent blood. How- 
ever, they can do no more than the Lord permits 
them. If I were to write more concerning -it, my 
paper should not suffice, for I intend to relate to 
you yet, that I have been twice more with the priests 
since I wrote the letter to you, so that in all I have 
been before the priests four times; but twice I wrote 
you a little; hence I also hope to write you a little 
now. The third time I spoke with the Dean, but 
mostly against the inquisitor, for he wants to be 
master; his name is Pardo. We talked much of the 
Supper, and there was present a Bailiff, the new one, 
and a man that could speak English. I heard Pardo 
talk much of the Supper, which was contrary to the 
word of the Lord; and he asked me, whether it was 
not true that Christ gave his apostles his own body, 
and that his disciples ate it. I said that he gave his 
disciples bread, and what they ate was bread; and 
that he gave his disciples wine, and what they drank 
was wine, and not changed, as you say. 

I showed them how it was to be understood, both 
the bread and the wine; I wouid repeat it here, but 
my paper would give out. We then spoke of the 
baptism of infants; I said that he should show to me 



MARTYRS MIRROR. 



993 



with the Scriptures, that Christ taught to baptize 
infants, and that the apostles followed or practiced 
it. They said: Christ said and taught, John 3:5: 
' ' Except a man be born of water and of the Spirit, 
he cannot enter into the kingdom of God." I said: 
"Christ there did not speak of water baptism, but 
Christ teaches of baptism in Matthew 28 and Mark 
16," and I told them the text. 

Then the man said: "A fool cannot believe; hence 
he cannot be baptized; he is therefore damned." I 
said : ' ' Christ says not : Go teach fools. I ask you, ' ' 
said I, ' ' whether a fool can be taught ? ' ' He an- 
swered: "No." He then asked me, whether the 
fool was damned. I said: "I may judge no one; I 
leave the fool in the hands of the Lord. ' ' Thus, to 
be brief, the man asked me whether I had been in 
England. I said: "Yes." " What sort of people, " 
said he, ' ' were those that were put to death ? " I 
said: " I believe that they were Menno's people." 
He said: "No," and that they were Puritans. I 
said : ' ' No. ' ' He said that I was of that people, 
that I was also a Puritan. I said that I did not know 
them; that it was the first that I heard of it. I said 
that he should tell me, what sort of a people it was, 
and what kind of a faith they have. But he would 
not tell me that. They said more, but it would take 
too long to relate it. 

The last time was the 13th of June, when I spoke 
with four priests at once, but not so much as at 
other times; I was asked whether I would not re- 
pent. I said: " Yes, I want to desist from sin from 
day to day." No, whether I would not hearken to 
the ecclesiastics and the Roman Catholic church ? I 
said: "I thank the Lord, who has instructed me, 
and opened my eyes, and brought me into the right 
way; and I desire to be instructed by the Lord still 
more." 

Thus they wrote a letter, that they would deliver 
me over to the lords; that I was an obstinate heretic, 
and would not hearken to them; and they wrote 
that they had done their best, so that they would 
not talk with me any more. Thus I was released 
from the priests, and delivered to the authorities, so 
that I expect to hear my sentence on the 22d of 
June, and to offer up my sacrifice on the 23d. The 
Lord grant me strength unto the end, to the praise 
of the Lord and the salvation of my soul. The Lord 
grant me the spirit of boldness, that I may finish 
my conflict with joy. 

Thus, my dear mother, cleave to the Lord. The 
God of Abraham, Isaac and Jacob be with you, and 
keep you. The Lord preserve your going out and 
coming in, now and forever. Num. 6: 25, 

My dear mother, I greet you with a holy kiss of 
love (1 Pet. 5: 14), for I think that you will see me 
no more in this flesh, nor I you, my mother. Fare- 
well, the Lord be with you, my mother; I go be- 
fore, and shall wait for you in the kingdom of 
heaven, there we shall see each other in joy and 
gladness. 

I bid you adieu ; once more, farewell. The Lord 
be with you forever, for I know not whether I shall 
write you any more; I think that it is the last time. 
I greet you once more, my dear mother, who have 
given birth to me in pain and anguish. Greet cor- 



dially my dear brother D., and admonish him to 
walk in the ways of the Lord, to the salvation of 
his soul; this I pray you, my mother, even as I 
also trust, and doubt not that you will also do. 
Greet my beloved sister K . A. , with T. and W. 
Greet also those whom you well know, also my be- 
loved master, whom I love from the heart; and G. 
The Lord be with you all, now and forever. Amen. 

My affectionately beloved mother, whom I love 
from the depth of my soul, I leave you here, and 
enter into joy, and shall behold Christ, in whom I 
now believe, not seeing him; and you remain here 
in this distressful world, where nothing else can be 
expected than tribulation, affliction and persecution, 
so long as it pleases the Lord. The Lord comfort 
you in all tribulation, and be with you now and for- 
ever. Amen. 

Written by me your son, whom you well know, 
at present confined in prison at Antwerp, for the 
word of the truth, and for the confession of God's 
holy word; I expect my sentence, to be burnt alive 
at a stake, if it pleases the Lord, to the praise of his 
holy name. Jan Bret. 



ANOTHER LETTER FROM HANS BRET, WRITT*EN TO 

HIS BELOVED MOTHER, THE 5TH OF 

JULY 1576. 

The unspeakable love, grace and peace of God 
our dear heavenly Father, who is a Father full of 
grace and truth, rich and abundant in mercy and 
loving kindness, through the bitter suffering and 
death of his only Son our Savior, who loved us, 
and washed us from all our sins in his blood, and 
from all the unrighteousness that we have done. 
The power of the Holy Ghost strengthen you, and 
comfort you in all your tribulation, affliction and 
sorrow which you have for Christ's word and truth, 
in your persecution and suffering, in your grief 
which you may have, as I understand, for my sake 
according to the flesh. May he strengthen you in 
the faith of the truth, wherein you now stand, 
which God has revealed to you out of grace, that 
you may overcome all sorrowfulness of the flesh, 
which you may have. This, I your son, wish you 
my chosen mother, with all my heart, to the salva- 
tion of your soul, that we may meet together, and 
may, with all those that have endured unto the end 
in the belief of the truth, hear that glad and joyful 
voice of the only Son of God: "Come, ye blessed, 
inherit the kingdom of my Father, prepared for you 
from the foundation of the world." Amen, 

My affectionately beloved mother, whom I love 
from the heart, I commend myself to you with all 
my heart, and inform you my chosen mother, that 
I did not think that I should write you this letter 
yet; but since it has pleased the good God, to keep 
me in life until this present hour, I cannot forbear, 
my dearest mother, to write you this parting letter, 
perhaps the last in my life, and bid you, my dear 
mother, adieu . For according to what I hear, the 
time of my deliverance is near at hand; yet I know 
not to this hour when, except that I hear that it is 



994= 



MARTYRS MIRROR. 



to be to-morrow, that I am to hear my sentence. 
Not that I hear concerning myself alone, but of sev- 
eral, of whom I think that I am one, if it pleases 
the Lord. We have indeed heard this often, but 
whether they do it to frighten us, I do not know. 
I have never heard it from the people here in the 
house, but from a girl of M.'s people that is impris- 
oned here; she has told it me. If it is the will of the 
Lord, let it be done, I am well resigned thereto. 
The Lord be thanked, who strengthens me poor, 
weak man here in these my bonds, by his Holy 
Spirit, to resist all that should be a hindrance or 
harm to my soul; for it is the day for which I have 
longed; the Lord grant me strength unto the end, 
that I may finish my conflict with joy, and gain the 
victory, to the praise, glory, and honor of the 
Lord's holy name. Amen. Eph. 3:16; 1 Timothy 
6:12; 1 Cor. 15:57. 

Since, then, my dear mother, it has pleased the 
good God, to count me, your son, worthy to suffer 
for his name, to help fulfill the number of the right- 
eous that are under the altar, and rest till the num- 
ber of their brethren is fulfilled, who must also be 
killed as they ; console yourself herein, my dear 
mother, and be not grieved on my account, this I 
pray you; for, dear mother, the Lord has called me 
to a better place than to remain in this wicked, evil 
world. Though it is grievous to the flesh, I will not 
regard it for the joy of which I shall partake with 
all God's righteous ones; for I say with Paul: "I 
reckon that the sufferings of this present time are 
not worthy to be compared with the glory which 
shall be revealed in us." Rom. 8:18. ■ 

O my dearest mother, who should not long for 
this glory; who should not strive for it, and say 
with Paul: "I groan and desire to be out of this 
flesh; for I look for another dwelling, that is not 
made with hands, but which is eternal in the heav- 
ens. ' ' 2 Cor. 5. Then shall we, as John says, see 
him in whom we now believe, not seeing him; then 
shall we behold him with our own eyes, whose 
brightness is greater than that of the sun. 1 John 
3:2; 1 Pet. 1:8; Job 19:27. Who should now re- 
gard this suffering or pain that can be inflicted upon 
the flesh, and yet not without the Lord's permis- 
sion, for when they have done all that they can, 
according to the words of Christ, they can but kill 
the body, but over the soul they have no power; 
for we read in the book of Wisdom, that the souls 
of the righteous are in the hands of the Lord. Mat- 
thew 10:28; Wis. 3:1. 

Who should regard this temporal pain that men 
may inflict upon this body, when such joy is prom- 
ised for a little pain, and great, unspeakable bliss, 
yea, an eternal life, for a little of temporal life; for 
Christ says: "He that loseth his life for my sake, 
shall find it again hereafter." Rev. 22:5; Matthew 
10:39; Mark 8:35. 

Behold once, my dear mother, how many laid 
down their lives for the word of Christ and the 
truth; and consider what man's life is, which passes 
away so quickly; it is, as James says, to be com- 
pared to only a vapor that arises; for when the va- 
por disappears and vanishes away, it is seen no 
more, and is over very quickly; yea, it may be 



compared to a bubble upon the water, which so 
quickly perishes. Ps. 90:5; James 4:14. Why then 
should we much regard this temporal life? it cannot 
be compared with the eternal life. 

Should you then, dear mother, be grieved on ac- 
count of our pain, that may be inflicted upon my 
body, but which is for the faith and confession of 
God's holy word and truth? O no, my mother, let 
not such grief come upon you; but I pray you, my 
affectionately beloved mother, be of good cheer; I 
hope by the help of the Lord, that your sorrow 
shall be turned into joy. John 16: 20. 

O my beloved mother, let it go with you as it 
went with Abraham, who had but one only son, 
whom God had given him in his old age. Behold 
how God tried this good man, when he commanded 
him, that he should go and offer up to him his only 
son Isaac. We do not read that he was grieved on 
account of the command, nor was he grieved when 
his son asked him : ' ' My father, here is the wood : 
but where is the sacrifice?" Abraham said to his 
son with a fatherly voice, trusting in the almighty 
God: "The Lord will provide it." Thus Abraham 
followed God's command, and made his only, be- 
loved son Isaac kneel down upon the wood, drew 
the sword from its sheath and raised it to cut off his 
son's head, and to sacrifice him. But the angel said 
to him, that he should put the sword into the 
sheath, and not harm the child. In all this time, 
even to the last hour, we cannot read that this good 
man was grieved, or afraid to obey God's com- 
mand. My dear mother, why would you now be 
grieved; the Lord does not try you in such a man- 
ner, that you should kill your son, but he permits 
it to be done by the generation of Cain, who always 
thirst for the blood of the righteous Abelites that 
please the Lord. My mother, do also trust the 
Lord like the good man Abraham, and say: "The 
Lord will provide it; though your oldest son whom 
you now have, be offered up. The Lord can raise 
up another, if it pleases him; hence be resigned to 
it. It does not go otherwise with me, than it went 
with all the righteous that have ever pleased God, 
from the beginning of the world until the present 
time. 

Consider how it went with the prophet Jeremiah, 
who endured much grief, because he according to 
the command of the Lord reproved the cities of their 
sin. He was apprehended and cast into a miry 
dungeon, yea, much grief came upon him, as the 
Scriptures sufficiently testify concerning it; yea, so 
that he resolved no more to preach in the name of 
God. Behold, to such grief this man of God was 
subject, who yet had been chosen by God, in his 
mother's womb, to proclaim his holy will. Jer. 38:6; 

Again, behold John, who was sanctified in his 
mother's womb. He who was known to all the peo- 
ple to be a prophet, did not Herod, for the sake of 
a harlot, caused his head to be struck off in prison? 
who nevertheless, acrording to the words of Christ, 
was the greatest prophet born of woman. Luke 
1:15; Matt. 14:5,10; 11:11. 

See, my dear mother, if it went thus with those 
who walked so worthily before the Lord — if they 
killed those, what shall they do to us? 



MARTYRS MIRROR. 



995 



Consider, that they did not hesitate to kill Christ 
Jesus, who is the only Son of God, and the Son of 
man, who, according to the testimony of the Script- 
ures, is truly God and man, the Son of God, and 
the Son of men, for he calls himself in many places 
the Son of man; and he is confessed and is the true 
living Son of God, who delivered us from the power 
of Satan, from eternal death and damnation, and 
opened our eyes when we were dead in our sins and 
unrighteousnesses, and brought us into this marvel- 
ous light; he has revealed to us his word and truth, 
the gospel, which, as Paul says, is the power of 
God unto salvation to every one that believeth. 
Rom. i: 16. 

Since, then, the good God, through his unspeak- 
able grace and goodness, has revealed to us his 
word and truth, whereby our dark eyes have been 
opened, and has given us to believe in him by whom 
we might live forever, which is Christ Jesus, upon 
whom the generation of vipers inflicted much pain 
and torment, as the four evangelists abundantly 
testify concerning it; how they scourged, mocked, 
beat, and very miserably maltreated him, and placed 
a crown of thorns upon his head; he had himself to 
bear his cross to which they nailed him; they gave 
him vinegar and gall to drink; they pierced his side 
with a spear, and water and blood issued from the 
same. Alas, so dreadfully did they deal with him; 
all "that went by opened their mouth and mocked 
him, so that he was the most despised upon earth; 
he was like the prophet David says and prophesies: 
" I am a worm and no man; I am the most despised 
among all men; they open their mouths against me, 
and cast lots upon my vesture. Psalm 22:6, 7, 
14, 18. 

O dear mother, how bitter it is to describe the 
sufferings of the immaculate Lamb of God, that was 
subjected to so much suffering and sorrow; who 
should be able to describe his sufferings which he 
endured for our sakes ? Should we then not suffer 
a little for his sake, when he shall so gloriously rec- 
ompense all that suffer for his sake? for he says: 
' ' Blessed are they which are persecuted for right- 
eouness' sake;" and again; Blessed are they that suf- 
fer reproach for my name's sake; for great is their 
reward in heaven. Matt. 5:10 — 12; Luke 6:22, 23. 
Now you may perceive that the Lord will not leave 
unrewarded all those that suffer for his word and 
the truth; who in suffering adhere steadfastly to his 
gospel: who depart not from his word and truth 
which he has spoken with his mouth; who depart 
not from the narrow way that leads to eternal life; 
who were not ashamed to confess the truth before 
this adulterous generation, who did not fear those 
that kill the body, but much rather feared him that 
can cast soul and body into hell, into eternal dark- 
ness and torment, where there will ever be weep- 
ing and gnashing of teeth, where the flames shall 
never be extinguished, where the smoke shall as- 
cend forever and ever, where the worm shall never 
die; who resemble not, as Peter says, the dog that 
swallows again that which he has vomited (2 Peter 
2:22); that are not like the sow which, when she 
has once been washed and cleansed, goes and wal- 
lows again in the mire; who do not call light dark- 



ness, and darkness light (Is. 5:20); who do not 
call truth lies, and lies truth; who intend with Elea- 
zar to persevere, and not to dissemble (2 Maccabees 
6:18); who do not reject the truth, when they well 
know that it is the truth; who do not hearken to 
the devilish doctrine of the papists (1 Tim. 4:1 — 3); 
who follow not the priests of Jezebel, who thirst for 
the blood of the righteous, who love and serve God, 
and love him with all the heart and with all the 
soul; who seek to follow Christ's footsteps, to live 
and walk according to his will; who seeks to please 
him and not men (Gal. 1:10), for James says: 
Whosoever will be a friend of God, must be the en- 
emy of the world (James 4:4); who seeks to walk 
the narrow way; who desires to forsake unrighteous- 
ness; who forsakes the counsel of the flesh and fol- 
low the counsel of the Spirit; who forsakes this 
earthly good, and seeks after the heavenly; who 
regards the temporal as nothing, and seeks after the 
eternal and imperishable; who looks not at this vis- 
ible, but hopes for the invisible (2 Cor. 4: 18); who 
regards not this life, but seeks to obtain eternal life, 
who now delights not in this temporal joy and pleas- 
ure, but in the eternal joy and bliss; to those who are 
thus, there is promised that they shall inherit forever 
and ever that promised land, the eternal life, where 
they shall be crowned with great glory; they shall, as 
Malachi says, leap as calves of the stall (Mai. 4:2); 
palm branches shall be given into their hands 
(2 Esdras 2:46); they shall, as John says, sing the 
new song before the throne of God (Rev. 14:3). 
they shall be arrayed in fine, white linen (19:8); 
they shall shine forth as the sun (Matt. 13:43); 
they shall forever be in joy, such joy (Paul says) as 
ear has never heard, eye never seen, nor has man's 
heart been able to conceive of the joy of which the 
righteous that endure steadfast unto the end shall 
partake. Who should now depart for any reproach 
or contempt? who should now depart for any perse- 
cution or tribulation or any temporal life? 

O it is better to leave flesh and blood at the stake, 
than to suffer one's self to be despoiled of the eternal 
salvation of one's soul, of one's Father' s inheritance 
which is obtained through Christ. Hence Paul 
says: Who can separate us from the love of God, 
which is in Christ Jesus? tribulation, or distress, 
or persecution, or famine, or nakedness ? We 
may say with the apostle, that we are persuaded 
that neither death nor life, nor angels, nor princi- 
palities, nor powers, nor things present, nor things 
to come, nor height, nor depth, nor any other 
creature, shall be able to separate us from the 
love of God. Rom. 8: 17, 35. Let us then not fear, 
since, my dearest, there is nothing that can separ- 
ate us from God, if we love him from the heart, for 
John says: where love is there is no fear; for love cast- 
eth out fear. 1 John 4:18. This you may also per- 
ceive by the words of Paul, where he says: Though 
I had faith, so that I could remove mountains; yea, 
though I gave all my goods to the poor, and suf- 
fered my body to be burned, and had not love, it 
would profit me nothing. 1 Cor. 13:2, 3. Hence 
there must be a burning love to Christ, we must with 
the wise virgins have our lamps burning, and so 
wait for our Bridegroom, that is we must be kindled 



996 



MARTYRS MIRROR. 



with a fervent love, and thus wait for Christ Jesus 
our Bridegroom, till he comes. 

Behold, hereby we are to know who loves Christ, 
for he says: " He that loveth me keepeth my com- 
mandments, and the Father will come to him, and 
we will make our abode with him. John 14:23. 
But without loving Christ, and keeping his com- 
mandments, we cannot enter into life. For he says 
himself:' " If thou wilt enter into life, keep my com- 
mandments. Matt. 19:17. And what is his com- 
mandment, but to love him ; and he that loves him 
will not depart from him because of any pain that 
may be inflicted upon the flesh, as I stated before 
with the words of Paul which he wrote to the Ro- 
mans. But if a man do not love Christ, there is vain 
faith, which cannot please God, for Paul says: This 
is true faith, which worketh by love, that is, by 
the love which one has to God to keep his com- 
mandments; hence James says, that faith without 
works is dead. James 2 : 26. And this can easily be 
perceived; where there is true faith, there will also 
good fruits appear, for a good tree will bring forth 
good fruits, but of a corrupt tree evil fruit will spring 
forth; for a good tree cannot bring forth evil fruit, 
neither can a corrupt tree bring forth good fruit; so 
it is also with man; he that has a true faith will 
bring forth good fruits that are pleasing to the Lord. 
Matt. 7:17, 18. 

But where there is a faith that is vain and not 
true, there you will not perceive good fruits, but all 
evil, for James says that the devils also believe and 
tremble. James 2:19. 

Now it may be considered how many there are 
that have also a vain faith, and yet boast that they 
believe truly, yea, even these papists, they can say: 
I believe in Christ Jesus, that he died, was cruci- 
fied, etc, but they deprive him of his honor; to be 
brief, they do not obey him in that which he com- 
mands, they do after the lusts of their father, the 
devil. Christ says: for he was a liar and deceiver 
from the beginning. John 8 : 44. 

O how dreadful it is, that some hearken to such 
liars and deceivers, and confess the devilish doc- 
trine to be the doctrine, word and truth of Christ, 
whereas God says by the prophet: Cursed is he that 
maketh and honoreth idols. O what are they also 
doing, who say that the true body of Christ is in 
the little house with which they walk along the 
streets, with their bells, torches, and lanterns. O 
what abomination it is to call this the truth, while it 
is but bread and wine. While I am here, my 
mother, I sometimes sing a spiritual song; but 
though they forbid it me, I will therefore not cease, 
as long as they do not fetter my tongue; yea, if I or 
some of Menno's people sing, then the servants 
sing a profane song, so that the good may not be 
heard. 

O I am so glad that my dearest brother whom I 
have upon earth in the Lord, has so remembered 
me, poor prisoner, with a hymn and a letter by his 
own hand. It rejoiced me so much inwardly in my 
soul that I cannot describe it to you. I pray you to 
thank him heartily, and ask him to write again, and 
you also, for I think that I shall be here yet eight 
days longer; but when I began to write this letter 



to you, I did not think that I should write so much, 
for I thought that by this time I should have heard 
my sentence. But since it has pleased the Lord, 
that I am still to remain here in this prison, I hope, 
according to the advice of Paul, to abide the time 
with patience, till it shall please the Lord; and thus, 
according to the words of Christ, to possess my 
soul in patience, for I commit myself into the hands 
of the Lord, that it may be done with me according 
to his divine will, to the praise, glory and honor of 
his holy name, and to the salvation of my soul, now 
and forever. 

Hence, then, my dear mother, I bid you adieu 
once more; adieu, my chosen mother, adieu, my 
worthy mother, who gave birth to me in pain and 
anguish. I pray you, my dear mother, be resigned 
to the work of the Lord, be not grieved on my ac- 
count, be of good cheer; since our God has so 
ordered it that I am to be separated from you, so 
that you shall see me no more in this flesh, be re- 
signed thereto, for there can nothing happen to 
me without the Lord's permission, for the Lord is 
my keeper, my protector and my defender, for the 
prophet David says, that the angel of the Lord en- 
campeth round about them that fear him. Psalm 
34:7. Think not that there is any one that can 
harm me, for Christ tells us that the very hairs of 
our head are all numbered, and not a sparrow falls 
to the ground without his will; of how much more 
value are we than the little sparrows! Matt. 10:30. 
Hence, though it is so with me that I am cast into 
prison for the word and truth of Christ, to confess 
his name before these cruel men, and suffer con- 
tempt and reproach, full of vexation, yea, finally to 
be put to death by them, rejoice therein according 
to the words of Christ, when he says: "Rejoice, 
and be exceeding glad when men shall revile you 
and say all manner of evil against you falsely for my 
name's sake. Matt. 5:11. 

Remember what Peter says : Think it not strange 
as though some strange thing happened unto you . 
1 Pet. 4:12. Why? Because it has gone thus with 
all God's children that have ever pleased him, for 
Christ says: "In the world ye shall have tribulation 
but be of good cheer; I have overcome the world." 
John 16:33. Hence we need not, according to the 
words of Peter, think it strange, for the Scriptures 
sufficiently declare all this, wherefore also Paul 
says: "It is given unto us, not only to believe in 
Christ, but also to suffer for his name." Philippians 
1:29. Consider what the prophet David says: 
' ' Many are the afflictions of the righteous. ' ' Psalms 
34:19. 

Behold, Christ himself, the author of faith, had to 
suffer, and thus to enter into his glory. If they 
have called the master of the house Beelzebub, what 
shall they then do to his servants? If they have 
cast out and killed the heir, what shall they do to 
those that are sent? Hence the Lord laments over 
Jerusalem, and says : " O Jerusalem, Jerusalem, 
thou that killest the prophets, and stonest them 
which are sent unto thee, how often would I have 
gathered thy children together, even as a hen gath- 
ereth her chickens under her wings, and ye would 
not ! " Matt. 23 : 37. Behold, how they have always 



MARTYRS MIRROR. 



997 



killed those that were sent by God, and shall yet 
do so. For Christ says to his disciples : "Ye shall 
be put out of the synagogues, and whosoever killeth 
you will think that he doeth God service thereby. ' ' 
John 16 : 2. 

Now he that will be a good and faithful disciple 
of Christ and serve his Lord in faithfulness, must 
willingly bear all that is laid upon him for the Lord's 
sake, for Paul says : ' ' All that will live godly in 
Christ Jesus shall suffer persecution." And again : 
"We must through much tribulation enter into the 
kingdom of heaven." Luke 14:27; 2 Tim. 3:12; 
Acts 14 : 22. 

Since, then, the kingdom of heaven must be 
taken through much affliction and vexation, let us 
with Paul rejoice in the afflictions which we suffer 
for the name of Christ, for we see how Peter and 
John, when they came from the council, rejoiced 
that they had suffered reproach and been scourged 
for Christ's sake. Acts 5: 41. Thus, my dear 
mother, do also rejoice with me, and thank the 
good God, that he counts a poor, weak, unworthy 
man fit to suffer for his word and truth. 

Praise and glorify the Lord for his grace ; sing 
praise to him for his benefits ; say with me : Thanks 
be to the God of Abraham, the God of Isaac, and 
the God of Jacob, for his unspeakable mercy and 
goodness which he has shown us poor men. Say 
with David : Where is a god like unto our God? to 
him be praise and glory forever and ever. Amen. 

I bid you adieu, my dearest mother, adieu ; if I 
should write you no more, and if this should be 
the last letter, I bid you adieu, my beloved mother, 
and take leave from you, if it should be the last 
time ; my mother whom I love, adieu, for I leave 
you for the Lord's sake, and also hope to lay down 
my life for his sake, for the Lord has promised 
me another life, which shall endure for ever, and 
never pass away; not like this life, which must 
perish, for this life, or the temporal pleasure of this 
world, is not to be compared to the joy and glad- 
ness that is promised to the righteous that endure 
steadfast unto the end; where one day, as David 
says, is better than a thousand here in joy and 
pleasure. Ps. 84 : 10. 

I hope by the help of the Lord soon to partake 
of the eternal joy. Then I shall be freed from all 
sighing, weeping and sorrow; then I shall neither 
thirst nor hunger any more ; then I shall no more 
feel heat or cold ; then I shall be released from all, 
and for ever triumph with the Lamb. Hence, grieve 
not, neither weep nor sigh ; though I go before, we 
shall meet again; be of good cheer, my chosen 
mother ; the Lord comfort you with his Holy Spirit, 
in all your tribulation and sorrow. John 14 : 16. 

I might be grieved more than you, for your sake, 
for I leave you here in this evil world, where you 
are subject to all sorrow, tribulation and affliction, 
while I depart from tribulation into joy, from this 
life into the eternal life : but we need not be sor- 
rowful, but resigned to the work of the Lord, for 
Paul says ; "All things work together for good to 
them that believe ; ' ' hence, remember what we 
pray : " Lord, thy will be done in earth, as it is in 
heaven." Rom. 8 : 28; Matt. 6 : 10. 



Therefore, let us take heed, that we do not will 
anything contrary to the will of the Lord, but that 
we be patient and longsuffering in all things, so 
that there may be fulfilled in us the passage con- 
tained in John's Revelation : "Here is the patience 
of the saints." Rev. 14:12. Therefore, dear mother, 
be patient in all that has now come upon you, and 
that may yet come upon you. 

Farewell, my affectionately beloved mother, and 
I pray you, when you begin your prayer to God, 
remember me poor, weak man, your son, impris- 
oned here for the testimony of the only Son of God, 
as I hope and doubt not that you do; for James 
says that the effectual fervent prayer of the right- 
eous avails much, and he adduces an example, and 
says, that Elias was a man like us, and he prayed 
that it should not rain, and it came to pass so ; and 
he prayed again, that it should rain, and it rained. 
This, James tells us, to show how effectual the 
prayer of the faithful is. James 5 : 16; 1 Kings 17: 1; 

18:45- , . 

Christ also says : What things soever ye desire, 
when ye pray, if ye believe and doubt not, it shall 
be done unto you. Mark 1 1 : 24. The Scriptures 
abundantly testify, that the prayer of the righteous 
penetrates through the clouds, so that they are 
heard by the Lord. Herewith I take leave from 
you, dear mother, if it should be the last time, and 
I commend you to the God of Abraham, Isaac and 
Jacob ; the God of all comfort console you ; the 
strong God strengthen your faith, to resist all the 
fiery darts of the wicked one ; the Lord keep your 
going out and your coming in, now and for ever 
Amen. 

Adieu, my dearest mother, adieu in this life, till 
we see each other in life eternal, with Christ our 
only Head and Bridegroom. Amen. 

Greet my dearest brother in the Lord Christ Jesus, 
the dearest brother I have on earth ; greet him very 
cordially, and also my chosen dear master, if he is 
with you. Greet my beloved brother D. B., when 
you write to him. My mother, take this my simple 
letter in good part, since I have written it out 
of love, according to my little knowledge, which 
the Lord, through grace, has given me unworthy 
man. The Lord be with us all. Amen. 

By me your son, whom you well know, at present 
confined in prison, at Antwerp, on the 7th of July, 
A. D. 1576, for the Gospel, and for the confession 
of the only Son of God, Christ Jesus our Savior, 
whom the world does not confess, but denies. 

Hans Bret. 



ANOTHER LETTER FROM HANS BRET, WRITTEN 
FROM A DARK PIT INTO WHICH HE HAD BEEN 
CAST, AND SENT TO ONE OF THE SISTERS 
IN THE FAITH, ON A SUNDAY IN AU- 
GUST, 1576. 

Grace and peace from God our dear heavenly 
Father, full of grace and truth, rich in mercy and 
loving kindness, through the bitter suffering and 
death of his only Son Christ Jesus, who loved us, 



998 



MARTYRS MIRROR. 



and washed us in his blood, from all our sins and 
iniquities that we have done ; the power of the Holy 
Ghost, to strengthen you in the belief of the truth, 
which the Lord through his unspeakable grace and 
mercy has revealed to you : this I, your weak 
brother, wish you from all the heart, to the salva- 
tion of your soul. Amen. 

Affectionately beloved sister in Christ Jesus, whom 
I love from the heart, I cannot refrain from writing 
you this brief letter, here in this pit into which I 
have been cast, without any light except the light 
of the candle. 

Hence, I herewith bid you adieu, if I should write 
you no more, which is known to our dear heavenly 
Father. 

I further inform you, my beloved friend, that by 
his divine help, I want to keep the covenant that I 
have made with my God, and wait for the coming 
of our Bridegroom Christ Jesus, that when he comes, 
I may enter in with him to the marriage, and be for 
ever in joy. O dear sister, I cannot sufficiently 
praise or thank our God for his unspeakable mercy, 
that he succors and strengthens me here in this 
pit into which I have been cast for the word of truth. 

Dear sister, remember me poor prisoner in your 
prayers to God, as I hope that you also do; that it 
may please him to deliver me soon out of this flesh, 
so that I may offer up my sacrifice to the praise 
of his holy name and to the salvation of my soul, 
so that these enemies may be confounded in their 
purpose, who think to rob me of my inheritance, 
through this pit into which they have now cast me; 
but thanks be to the Lord that succors me in my 
distress, and is my only helper, to whom I fly for 
refuge, for Paul says that he is faithful and true, 
and will not lay upon us more than we are able to 
bear. Col. i : 12; Ps. 46 : 1; 1 Cor. 10: 13. 

Hence, dear sister, always remember your poor, 
weak brother to the Lord, for the prayer of the 
righteous avails much. 

dear sister, these cruel wolves have taken from 
me all my letters which you have sent me, pens, 
ink, and paper, altogether, and also a few things 
that I had written myself. Also two letters, one 
which I had written to my dearest brother H ., and 
another, almost finished, to my brother Willem, and 
besides one thing and another ; but I hope not that 
any trouble will arise from it. 

The fact of our writing was disclosed by one that 
was confined with me; if I were to write you all 
of it, my paper would give out. This paper I have 
received since, from the man that was confined with 
me in this pit. 

Thus, I have been confined here ten days ; how 
much longer I am to remain here, is known to our 
dear Lord. I was confined here, according to my 
recollection, on a Friday night, the 27th or 28th 
of July. 

But, my dear sister, always adhere to the truth, 
which is Christ ; be not afraid of these wolves, for 
our God always succors us, according to his promise, 
in all distress. Heb. 13:5. 

1 bid you a cordial adieu, my dear sister , greet 
my mother most heartily in my name, and all my 
sisters, our brother Hans, and my dear master, and 



also all the friends. I pray you, do not let my 
mother know that they have cast me into this Laz- 
arus' pit. The Lord be with you, and keep you in 
his ways always and for ever. Amen. 

Written by me your weak brother, by the light 
of a candle, in a pit which is called Lazarus' pit, 
where I am confined for the word of truth. The 
Lord knows my redemption. Hans Bret. 



ANOTHER LETTER FROM HANS BRET, WRITTEN TO 

HANS C, ONE OF THE BRETHREN 

IN THE CHURCH. 

The great unspeakable grace and peace from God 
our heavenly Father, who is a Father full of grace 
and truth, a God of comfort and of peace, rich and 
abundant is his mercy, and inexpressible is his 
grace and goodness, which he has shown us through 
his only begotten Son Christ Jesus our Redeemer 
and Savior, who has redeemed us from the power 
of Satan, whose slaves and servants we were 
through our sins and iniquities. But he loved us, 
says St. John, and washed and cleansed us in his 
blood from all our sins and iniquities, with which 
we were burdened and laden; and made us kings 
and priests before God his Father. The invincible 
power of the Holy Ghost strengthen your inner 
man, so that you may grow up and increase in the 
faith of the truth which the good God through his 
unspeakable grace and mercy has revealed to you ; 
that you may with Joshua and Caleb and all God's 
righteous ones take the promised land, namely, 
eternal life. This is the whole wish of my heart to 
you my brother in Christ Jesus, to the salvation of 
your soul. Amen. 

My beloved brother in Christ Jesus, sanctified 
and cleansed, and elected of God, I greet you with 
this my letter, which I write to you here in these 
my bonds, out of Christian love, that you may know 
how it is with me, for which I cannot sufficiently 
praise or thank the good God, who has assisted me, 
unworthy one, in all my temptations, so that I can 
say with the prophet David: Where is a God like 
unto our God, who never forsakes him that trusteth 
in him; for he that trusteth in the Lord shall not 
be ashamed. For the prophet says: He that trust- 
eth in the Lord shall not fall, but stand forever as 
mount Zion. Ps. 125: 1. Hence, dear brother, my 
trust is in the Lord alone, in whom all the righteous 
have trusted from the beginning of the world; nor 
were they confounded, but in all tribulation and dis- 
tress the Lord was their helper, and, according to 
his promise, succored and preserved them in the 
water and the fire (Is. 43 : 2), as we have many 
examples concerning it in the Scriptures, for our 
instruction. When we consider how God led the 
children of Israel dry-shod through the Red Sea, 
and thus delivered them from the hand of cruel 
Pharaoh, who persecuted them and attempted also 
to cross the sea, but they all perished; hereby you 
may perceive how the Lord delivers him that trusts 
in him. Again, consider holy and righteous Daniel, 
who was in the lions' den, without any food; be- 



MARTYRS MIRROR. 



999 



hold, the Lord did not forsake him, but fed him 
through the prophet Habakkuk. History of the 
Dragon 34. 

Thus, dear brother, the Lord also feeds those 
that firmly trust in him with spiritual food, namely, 
with his holy word, which he has given us as food 
for our souls. For Christ clearly says that man does 
not live by bread alone, but by every word that 
proceedeth out of the mouth of the Lord. Matthew 
4 : 4. For as man is fed and nourished by bread, 
so the inward man is fed and nourished by the 
word of the Lord. For as a man, when that which 
is necessary for his sustenance is withheld from him, 
perishes; so also, my dear, when- from the inner 
man, the soul, there is withheld her food, namely, 
the word of God, by which she is fed and nourished, 
she perishes; hence, it is so necessary that we ex- 
hort one another, as the apostle Paul says, while 
it is called To-day, to the keeping of God's com- 
mandments, that the inner man may daily be fed 
and nourished, and thereby grow up and become 
strong. Heb. 3:13; 1 Pet. 2:2. For the apostle 
Peter says: I deem it expedient and profitable, as 
long as I am in this tabernacle, to exhort you, 
though you are established in the present truth; 
lest, as Paul says, any of you be seduced or hard- 
ened through the deceitfulness of sin. 2 Peter 
1:1.2, 13; Heb. 3:13. Hence, my dear brother, 
have in remembrance the words of the holy apostle 
Paul, who says: Warn them that are disorderly, 
comfort the feeble-minded, support the weak, be 
patient toward all men. 1 Thess. 5 : 14. 

O my dearest brother, weary not in the ways of 
the Lord, neither become slack in keeping God's 
commandments; have your delight therein day and 
night, with all God's righteous ones, and say with 
the prophet David: Lord, thy word is a greater 
comfort and joy to me, than all the treasures and 
riches of this world. And again : Thy word, O Lord, 
is dearer to me than much gold or silver. Psalm 
1 : 2; 119. 

Consider how all God's righteous ones comforted 
themselves with the word of the Lord. So, do also 
you console yourself with it; have it in remembrance 
all your life; let it be planted in your soul, that it 
may save you. James 1 : 21. 

Thus, my beloved brother Hans, I bid you adieu ; 
adieu, if it should be the last time that I write you . 
I pray you, my dear, persevere steadfastly in ex- 
horting, instructing and teaching, according to the 
gift which God through his unspeakable grace has 
given you. If you have received much, dispense 
liberally ; if you have little, communicate also of 
that little. Be ready always to give an answer to 
every man that asketh you a reason of the hope 
that is in you. 1 Pet. 3:15. Get much gain with 
that which you have received, so that the Lord may 
say to you: Come, thou faithful servant: thou hast 
been faithful over a few things, I will make thee 
ruler over many things. Matt. 25:21. Behold, dear 
brother, if a man is faithful to the Lord, he will not 
leave him unrewarded for it. Hence, God says in 
his Revelation to John : He that remains faithful 
shall receive the crown of eternal life. Rev. 2 : 10; 
Matt. 19:29; James 1:12. Do also you, my dearest 



brother, remain faithful, so that you may with all 
God's righteous ones be crowned with the crown 
of eternal life ; to this end may the good God 
strengthen you, that you may enjoy this forever. 
Amen. 

My dear brother H., my heart and mind writes 
you indeed more, according to the little gift which 
I have unworthily received from the Lord; but 
I lack paper, and I am afraid that you will hardly 
be able to read this, since the paper blots so. O, I 
thank you so heartily for what you have so faith- 
fully sent me. I was so glad, that I should not be 
able to describe my joy to you; for I had not heard 
from you for a long time. I pray you, thank our 
brother H. very heartily in my name, for his letter, 
which I could not read without tears, because of his 
comforting exhortation. He writes me that I should 
write a letter to A. H. and one to B. O brethren, 
I would most gladly do so, rather than eat; but the 
enemies of the truth have prevented me from it, 
so that I do not know how I could send you the 
letters. I know not how I shall send this letter; but 
I have written it in the hope that our dear Lord 
would provide a means; and though I would like 
to write more, I have no more paper. I have writ- 
ten this with a little bilberry juice; I hope that if it 
pleases the Lord you will send me some writing 
materials, to employ myself while I must pass my 
time here. Hence, dear brother, no more for this 
time, through want of paper. 

Herewith I bid you adieu; adieu, my brother, 
adieu. The God of comfort and of peace, the God 
of Jacob and of Israel, keep you in the faith of the 
truth; may he be with you forever. Amen. 

I greet you, dear brother, with a holy kiss of 
peace. Greet my mother very heartily in my name, 
and all my sisters, and our brother H. , my master. 
Say that I sent her a letter not long ago ; but 
whether she received it, I do not know. Greet all 
the saints in my name. Grace and peace be with 
you all. Amen. 

Written by me, your weak brother, whom you 
well know, at present in bonds for the testimony 
of the Gospel, which is the power of God unto 
salvation to every one that believeth. Rom. 1 : 16. 

Hans Bret. 

Note. — When this great heat of persecution 
which the papists had kindled everywhere as far 
as their jurisdiction extended, began to abate in 
several cities of Holland and Zealand, and espe- 
cially in the town of Middelborgh, where the Prince 
of Orange, William I., of worshipful memory, had 
granted liberty of conscience, for the Anabaptists 
as well as for others, so that many of the innocent 
and defenseless lambs of Christ settled down there, 
and in quietness served God with a thankful heart; 
some of the citizens of said city, though they had 
previously themselves been under the galling yoke 
of popery, envied them for this, and obtained so 
much from the magistrates there, that there was an- 
nounced to all the Anabaptists that sojourned there: 
That they should have to swear allegiance to said 
city, in the form of an oath, and, moreover, arm 
themselves, together with other citizens, with ex- 



lOOO 



MARTYRS MIRROR. 



ternal weapons, to resist the enemy; and that if they 
did not do this, they should be obliged to cease 
from their trades and occupations tending to the 
sustenance of the body, to close their houses, etc. 

This announcement having been made, the Ana- 
baptists, since they did not think it right to swear 
any oaths, nor to arm themselves with external 
weapons, had recourse to the aforementioned Prince 
of Orange, humbly requesting of him, that they 
might enjoy the liberty of their conscience, in prac- 
ticing their faith; and to be permitted faithfully to 
pay all civil imposts, taxes, and the like, together 
with others, to be believed on their yea and nay 
(according to the doctrine of Christ), in place of the 
oath, and to keep this truly, without evasion, guile, 
or subtlety. 

Thereupon, the Prince, not long after, consented 
to it, commanding the magistrates there, not to 
ensnare these people with the aforementioned an- 
nouncement, nor to oppress their consciences with 
such burdens. These things, as we have obtained 
full information in regard to them, we deem profit- 
able and expedient to add here, to the praise of the 
princely house of Nassau, in the hope that it might 
prove an example for other magistrates which have 
not yet attained to this gentleness of disposition to 
follow. 



LETTER OF PRIVILEGE GRANTED BY WILLIAM I., 
TO THE ANABAPTISTS AT MIDDELBORGH. 

Whereas, in behalf of certain citizens of this town 
of Middelborgh, a supplication has been presented 
to His Excellency, in which they complain that the 
magistrate of said city recently caused their shops 
to be closed, and consequently prohibited their 
occupation, which is nevertheless their only means 
of supporting their families; they proceeding to this 
prohibition, for the reason that they should render 
the customary oath, as others have done; the afore- 
said citizens remonstrating the more, because they 
now for certain long years, without ever having 
rendered the aforesaid oath, have willingly borne, 
together with other citizens and inhabitants of said 
city, all civil imposts, contributions and taxes, with- 
out ever having been found in any default, and 
wherefore also they ought still to be left unmo- 
lested, seeing they thereby request nothing but to 
live in the liberty of their conscience, in respect to 
which this present war has been undertaken against 
the King of Spain, by his subjects, and all ceremo- 
nies that militate against it are resisted; wherein, 
by the help of God, it has now come so far, that 
the aforesaid liberty of conscience has been con- 
served, and it would therefore be unjust to take it 
away from the petitioners, who helped to gain the 
same, not without great peril of body and life, by 
taxes, contributions, and bearing other burdens; 
which, after they had presented it in the form of a 
request to the aforesaid magistrate, it was answered 
them, that they had to regulate themselves after the 
institutions and ordinances of the aforesaid town; 
whereby the aforesaid magistrate seems to endeavor, 
by the oath, to drive out of the country, to their 



total destruction, not only their petitioners residing 
in Middelborgh, but, consequently, innumerable 
others in Holland and Zealand, who, pursuant to 
his decrees, have betaken themselves under His 
Excellency's protection, whereby no one can derive 
any profit, but there should only great and signal 
damage result to these countries, and trade every- 
where become greatly diminished; wherefore they 
humbly petition His Excellency, to consider the 
matter with compassion, and to take the necessary 
steps, particularly, seeing the aforesaid petitioners 
offer to tender their Yea in place of oath, and that 
the transgressors thereof are to be punished as per- 
jurers: therefore, His Excellency having considered 
the foregoing and caused it to be duly deliberated 
upon, has, by the previous advice of the Governor 
and the Councilors of Zealand, ordained and de- 
creed, and ordains and decrees by these presents, 
that the aforesaid petitioners shall be allowed to use, 
with the magistrate of the aforesaid town, their Yea 
offered by them, in place of the oath; provided, 
that the transgressors thereof are to be punished as 
perjurers; His Excellency commanding and charg- 
ing the magistrate of Middelborgh, and all others 
whom this may concern, not further to oppress the 
petitioners, contrary to their conscience, with re- 
gard to the oath and otherwise, but to allow them 
to open their shops, and to pursue their occupa- 
tions, as they have previously done. 

All with this provision and understanding, that 
when greater tranquillity of affairs exists, and the 
matter has been considered with mature deliberation, 
proper measures shall be enacted. 

Thus done, under his Excellency's name and 
seal, in the town of Middelborgh, the 26th of Janu- 
ary, A. D., 1577. Sealed with a red wax seal pend- 
ing from it. Signed: 

William of Nassau. 

What ensued thereupon, shall be shown for the 
following year, 1578. In the meantime, the papists 
proceeded, as ravening wolves, with all cruelty and 
tyranny, wherever they bore rule, against the lambs 
of the flock of Christ; so that many among them 
had to lay down their lives, as can be seen from the 
following accounts. 



LOUWERENS JANSS NOODTDRUFT, OF DELFT, 
A. D. 1577. 

After manifold persecution, slaying, and burning 
of the true followers of Christ, there was also a pious 
brother, by the name of Louwerens Janss, a shoe- 
maker by trade, who chose rather to suffer affliction 
with the people of God, than to enjoy the pleasures 
of sin for a season with the unbelieving; hoping 
hereafter to enjoy liberty in heaven, with all the 
true children of God; yea, rather to die here for a 
little while unto his flesh and the pleasures of this 
world, than hereafter to have to pay for it with an 
eternal lamentation in the torment of hell. He was 
therefore apprehended by the persecutors and ene- 
mies of the truth, in the month of August, in the 
year 1576, at Antwerp, where he endured severe 



MARTYRS MIRROR. 



lOOl 



imprisonment, and, through the grace of God, re- 
sisted much temptation. And as he could by no 
means be brought to apostatize, but was firmly- 
built upon Christ, the lords and rulers of this world, 
through the instigation of priests and monks, con- 
demned him to death. And thus, in the month of 
January, A. D. 1577, he was burnt alive at said 
place, and testified and confirmed the genuine faith 
of the truth with his death and blood; wherefore he 
has obtained, through grace, for this his broken, 
earthly house, a building of God, a house not made 
with hands, but which shall endure forever in 
heaven. 2 Cor. 5; 1. 

And since this friend of Christ could obtain no 
writing materials, he wrote and made known to his 
beloved friends, his affectionate mind, upon two tin 
spoons, with a pin. 

Upon the one spoon was the following: I wish all 
my brethren and sisters much grace from God our 
Father; and the peace of our Lord Jesus Christ, 
which passeth all understanding, rule in all your 
hearts; and the love of God, which passeth all 
knowledge, increase with you all, that you may 
abound and be steadfast, and continue in the work 
of the Lord. O my dear friends, take good heed to 
yourselves, this I pray you, I unworthy prisoner 
in the Lord. 2 Cor. 1:2; Phil. 4:7; 1 Cor. 15:58; 
Heb. 10:24. 

Upon the other spoon was written: Grace and 
peace from God the Father and our Lord Jesus 
Christ be with you my very dear and in God be- 
loved sister in the Lord, Weyndelken and her 
daughter M. ; this I wish you from the depths of my 
heart before God, who searcheth the hearts and 
reins, that you may walk before him unharmed and 
unhindered, in his truth, to which he has called 
you; and always look to Christ and to all the right- 
eous. Adieu, in this time, adieu. 

Louwerens Janss Noodtdruft, of Delft. 



HANS DE RUYTER, WITH HIS WIFE AND DAUGH- 
TER, A. D. 1577. 

_ At Antwerp there was imprisoned for the sake of 
his faith, with his wife and daughter, in the year 
1577, the brother Hans de Ruyter, a minister of 
the church of God, and a very experienced man in 
the Scriptures. But when he was assailed with 
many severe trials, and many fair promises of re- 
lease and other things were held out to him, he 
suffered himself to be moved to renounce his faith; 
yea, so that he even exhorted his wife thereto; but 
hearing afterwards, that he should have to die nev- 
ertheless, it produced such terror and dismay in 
him (seeing how he had suffered himself to be se- 
duced with lies by the blind leaders, he who ought 
to have been a leader of others), that with a dis- 
tressed heart and anxious mind (perceiving where- 
unto he had suffered himself to be brought, and 
what was approaching him), he turned himself to 
the Fountain of grace, and prayed with scalding 
tears, from the bitterness of his soul, that this apos- 
tasy from, and denial of his Lord, might be forgiven 



him, and he be received back into favor, with the 
prodigal son; and he would steadfastly adhere 
thereto all the days of his life, and suffer nothing 
again to turn him away therefrom. This he not only 
promised with words, but also proved it indeed, for 
whatever temptation, pain, or torture was after- 
ward inflicted upon him, he steadfastly adhered to 
his reaccepted faith, so that he was finally burnt for 
it, with his wife and daughter; and they are now 
waiting under the altar, till the number of their 
brethren is fulfilled. 

Note. — In the beginning of the preceding year, 
1577, we showed the perverse zeal of certain follow- 
ers of the Calvanistic doctrine, who, at Middel- 
borgh in Zealand, had obtained so much, that the 
Anabaptists, who having fled out of the Romish 
Babylon, and settled there, were prohibited from 
exercising their temporal occupation or trade by 
which they had to sustain their life : and this, be- 
cause they refused the swearing of the civil oath, 
and the use of external weapons of war. 

Thereupon, as shown in that place, the Prince 
of Orange commanded the magistrate of said city, 
to allow the aforementioned people to live in quiet- 
ness, and not to oppress their consciences. 

But the magistrates there, instead of heeding this, 
as coming from high authority, acted entirely con- 
trary; insomuch that the Anabaptists that lived 
there, and especially those in the country, were 
compelled again to betake themselves with an hum- 
ble supplication to the Prince, to obtain their relig- 
ious liberty; who thereupon, the second time, wrote 
and sent the following charge to said magistracy: 



CHARGE OF WILLIAM I., TO THE MAGISTRATE AT 
MIDDELBORGH. 

The Prince of Orange, Count of Nassau, Lord 
and Baron of Breda, Diest, etc. , to the noble, pi- 
ous, honorable, wise, particular, etc. 

Whereas, certain residents, living there, said to 
be Anabaptists, have at divers times indicated to us 
by way of complaint, that you daily molest them, 
and deprive them of the means, in peace and quiet- 
ness to gain a living for themselves and their fami- 
lies, prohibiting them from opening their shops, 
under the pretext that they refuse to render the oath 
in such form as other citizens; which we have duly 
considered; and since the aforesaid people offer to 
bear, in equity, all burdens, together with other 
citizens (however, in the matter of arms, which 
chiefly moves them to take this course, levy upon 
them such a contribution as you, or those who may 
have charge of it, may find to be proper in all jus- 
tice and equity) ; hence we think that you are doing 
very unjustly, in not letting them live in peace and 
quietness, according to the dictates of their con- 
science, persuant to the act which we, with the ad- 
vice of the Governor and the Councilors, have pre- 
viously granted them, which they say they have 
exhibited to you ; and yet, as we learn that you 
have hitherto not been willing to regard it, nor our 
previous letters, we have been compelled to write 
you this final act, by the which we openly declare 



1002 



MARTYRS MIRROR. 



to you, that it does not behoove you, in particular, 
to concern yourselves with any one's conscience, as 
far as there is nothing done that might tend to any 
one's offense, in which case we wish to regard or 
tolerate no one: and therefore, we expressly com- 
mand and ordain you, in future to desist from mo- 
lesting the aforesaid people, that are Anabaptists, 
or from preventing them to exercise their traffic and 
trade, to gain a living for wife and children; allow- 
ing them to open their shops, and to work as they 
have previously done, at least until the time that 
the Generality, whose province it is to do this, 
shall have decreed otherwise. Hence beware of at- 
tainting anything contrary to this and the act 
granted them, and to take from them any fines for 
the above cause; because there is nothing attainted 
with them, except what might tend to the offense 
of any one; and because they shall also, together 
with others, bear all civil and reasonable burdens. 
Herewith, noble, pious, honorable, wise, discreet, 
dear, particular, I commend you to God. Written 
at Antwerp, on the sixteenth day of July, 1578. 

Subscribed: 

Par Copie de Baudemont. 

The aforegoing copy was certified to as follows: 

Written by the secretary Baudemont, and found 
to agree with it. By me Jacob Masureel, notary 
public of the town van der Vere, the 15th of No- 
vember, 1579. 

Signed: J. Masureel, Notary. 

Remark. — Notwithstanding the Prince, of Wor- 
shipful Memory, had now the second time so strictly 
commanded this liberty of conscience in the practice 
of the worship of God, the true fruit did still not 
follow, notwithstanding it was obeyed for a few 
years immediately afterwards; for after the decease 
of that good Prince they began again ; however, to 
the salvation of the defenseless church of God, it 
was terminated by a third prohibition, by his son, 
as shall be stated in the proper place. 



HENDRICK SUMER AND JACOB MANDEL, A. D. 1 582. 

In the year 1582, in the first week of September, 
the dear and faithful brother Hendrick Sumer, a 
minister of the word of God, still under trial, and 
with him Jacob Mandel, were apprehended for their 
faith and the testimony of Jesus Christ, at Torzag, 
in Switzerland, and were then conducted into the 
town of Baden, where they, by the High Bailiff of 
the country, and the judges, were publicly examined 
in the presence of the people, in the council house, 
and interrogated concerning their faith, which they 
freely confessed. At this examination were present 
twenty-four priests, who tried whether they could 
not cause them to apostatize and err in their faith: 
but they could accomplish nothing, nor were they 
able to convict them of any wrong or error, much 
less perceive in them a just cause of death. 

Now when these brethren and Christian heroes 
were quite steadfast in the faith, and boldly testified 
and proved by the word of God, that they were on 
the true, narrow way of the truth unto the eternal 



life in Christ Jesus, from which they would in no 
wise depart, though it should cost them their lives; 
then the priests were at their wits end, and said to 
the councilors, that they could not do anything fur- 
ther; since they remained obstinate, they must now 
deal with them as they deemed proper. 

They were then to be sentenced to death; but the 
councilors could not agree, for some among them 
would not take the responsibility of their death 
upon themselves, nor be guilty of it, because it was 
on account of matters of faith, and they knew them 
to be good men. But as the majority of the voices 
were for putting thein to death, they determined 
that their sentence should be proceeded with, which 
when the brethren learned that their time had come 
that they should depart out of the world, they re- 
joiced from the heart, and were glad and of good 
cheer; they also said that it was a greater joy for 
them than if they were to go to a marriage; yea, 
they were of very good cheer, that God had counted 
them worthy, that they should glorify his name 
through such a righteous death — which many right- 
eous ones and friends of God had done before them, 
and thus obtained the heavenly crown. 

When they were led forth, they spoke boldly to 
the people, and exhorted the great multitude that 
had gathered, that they should repent and turn 
from their sinful life to God, and then both joined 
their voices in raising a joyful, sweet, and heartfelt 
song of praise to the Lord. 

There was present a great number of people, and 
many among them shed tears, when they heard 
them sing and saw that they were of such good 
cheer in the hour of death. But the eternal joy was 
before their eyes, and they rejoiced in the inner 
man, that they should go to Abraham, Isaac, Jacob, 
to all the patriarchs and the whole number of the 
saints, to all the prophets and the apostles of the 
Lord, and to their pious fellow-brethren and sisters 
that had recently died, yea, to Jesus Christ himself, 
their Savior. Thus they sang till close to the wa- 
ter's edge, where they were to be drowned. 

When they came outside, Hendrick said: "Now, 
my brother Jacob, since we have traveled together 
so long, let us now also journey together further, 
through this temporal death into eternal life." 
Brother Jacob Mandel was the first one. The exe- 
cutioner took him and drowned him in the water. 
When he was dead, he drew him out and laid him 
before Hendrick' s eyes, and said: "My dear Hen- 
drick, behold thy brother who lost his life, and re- 
nounce yet, or you will have to die too, there is no 
other choice." But he said: "You need not think 
that I shall renounce, and forsake the divine truth; 
I will adhere to it though it cost body and life." A 
priest also begged him very earnestly and said: "O 
my dear Hendrick, desist from this new infidelity, 
and from this evil sect." But brother Hendrick 
turned to him and said: "What sect? I believe in 
God the Father Almighty, and in Jesus Christ our 
Lord and Savior, and in his holy word and divine 
commandment; in this I stand — do you consider 
this a sect? Dare you call the true Christian faith a 
sect? what kind of a faith have you then? If you 
have another faith, you are in a sect and in a new 



MARTYRS MIRROR. 



1003 



faith yourself; desist from it, and forsake your sin- 
ful, vicious and ungodly life. ' ' Thus the priest was 
put to shame and ridicule, and had to keep silence. 
When they saw that he continued steadfast, the ex- 
ecutioner took him and drowned him too, like the 
other. This took place on the 9th of October of the 
aforesaid year 1582, at Baden, in Switzerland, after 
they had been imprisoned four weeks and a half. 



MELCHOIR PLATSER, A. D. 1 583. 

In the year 1583, on the Friday after Whitsun- 
tide, Melchoir Platser, who had been an apothecary, 
was apprehended for the faith's sake, in the village 
of Rankweil, in the Feldkirch, bailiwick. There he 
was put in irons and taken to Feldkirch into the 
castle, and imprisoned in a deep tower, whence he 
was several times taken before the authorities and 
the priests. He was always prepared to give an an- 
swer concerning his faith and to resist their false 
doctrine. 

There was then brought to him from the town of 
Bregenz a special priest, whom they regarded as 
very wise and learned. He undertook to dispute 
publicly with brother Melchoir, hoping to get honor 
and glory by it; but he was very soon put to shame, 
so that he himself said: "Did the devil bring me 
here for this purpose, that I should be convinced by 
an Anabaptist? " Now when they could accomplish 
nothing with him, they sent (since that region is 
completely papistic) for Lutheran parsons, and 
brought them to him, [to see] whether they could 
instruct him. But they were no better in his eyes; 
he convinced them, that they were both in unright- 
eousness and unjustly upheld and maintained their 
doctrine. This is the cause why at the present day 
all sin, vice, and idolatry are so prevalent, because 
the priests themselves are the greatest rogues and 
knaves . 

Now when they could in no wise seduce or de- 
ceive him, they delivered him over to the authori- 
ties and accused him as a traitor that had merited 
death. However, they offered him that, if he de- 
sired mercy, and would sw ear an oath that he would 
leave their land and dominion, they would suffer 
him to live and go away. But he answered: Before 
he would swear such an oath to them, and consent 
to renounce, he would rather await what God should 
permit them to do with him, though it should cost 
his body and life. He also told them that their 
threats did not terrify him, and that he did not care 
for it, for at all events he had once to die. 

Then the lord at Feldkirch was touched, and re- 
quested that they should conduct him back to 
Rankweil, into the same village where they had ap- 
prehended him, as though he thereby wanted to 
wash his hands in innocence from his blood. 

When they came to Rankweil, they held a court 
over him, pursuant to the order of the great Hanni- 
bal, to whom he had been delivered by the prince 
of Innsbruck, to deal with him according to his 
pleasure. There they passed sentence, that he 
should be put to death. 



When the brother heard that he was to depart 
out of this world, he faithfully thanked God the 
heavenly Father, and rejoiced that God was willing 
to make him worthy, that he should testify to the 
truth with his blood, which he regarded as a great 
benefit from God. 

Shortly afterward he was delivered into the hands 
of the executioner, who conducted him to the usual 
place of execution . The people were very sorrowful 
and compassionate; but brother Melchior began to 
speak to the people with great zeal, and exhorted 
them to think of their ungodly life in which they 
were sunk, and that they should no longer thus per- 
versely boast themselves Christians . ' ' O what woe' ' 
said he, "and eternal suffering will come upon such 
men that kill an innocent man because he has sepa- 
rated and turned from the ungodly, shameful life of 
the world. But I will commit this to God in heaven 
who will give such mouth-Christians their reward." 
The priests also came, as he was being led out, and 
wanted to comfort him. But he said: "You priests 
are the serpents and scorpions, against whom Christ 
has warned us; that are full of abomination and des- 
truction." Thereupon, they commanded him to 
keep silence, if he wanted to speak so scornfully to 
them. Then he began to sing with a loud voice, till 
he arrived at the place where he was to be executed. 
He then again warned the people that they should 
beware of the false prophets who thus uphold, com- 
fort and strengthen them in unrighteousness, and 
promise them liberty and life, in order that they 
should the less desist from wickedness. He spoke 
so earnestly and much to the people, that the sweat 
rolled from his face. The executioner dried off his 
face and said: "Speak freely, I shall not hurry 
you." A little after the executioner said to him: 
"If you will consent to do according to the mind of 
the lords, and acknowledge their doings as right, 
power has been given me to release you." Mel- 
chior replied: "I will not do this; hence go on, and 
do what you are commanded." Thereupon, the 
executioner forthwith executed him with the sword 
and speedily cut off his head. Not far from there 
was a pile of wood, upon which he laid his body 
and burned it, after he had been imprisoned about 
twenty-six weeks. Thus he kept the confessed 
truth, as long as he was in life and had breath in 
him. 



ANDRIES PIRCHNER, A. D. 1 584. 

On the 26th of May, in the year 1584, An dries 
Pirchner was apprehended at Laitsch, in Vintsch- 
gau, his fatherland, and thence taken to Soltrain, 
where he was thrice put upon the rack and severely 
tortured. For they wanted to know of him, where 
and with whom he had lived and had intercourse, 
and that he should mention them. But he an- 
swered: He would not be a Judas, to betray those 
that had done good to him, so that any harm 
would come to them; he would rather lose his life 
and body, yea, one member after another; nor were 
these matters that concerned the faith or any article 
of the same; but in regard to his faith, that he would 



1004 



MARTYRS MIRROR. 



willingly and gladly declare and not keep silence 
about what he had done or not done; he had made 
God in heaven a promise in Christian baptism, to 
which he would adhere, and not be found a liar be- 
fore God. Moreover, he would (if it could not be 
otherwise) patiently suffer death, and also request 
nothing else, than that by his blood and suffering 
he might induce some poor souls to repentance and 
to the confession of the truth. Thereupon priests 
were sent to him, that they should dispute with him; 
but these, no matter what they commenced with 
him, accomplished nothing at all, for he forthwith 
upbraided them with their sinful and lascivious life, 
showing them, that they could not lead or point 
others to a virtuous life, because they were blind 
themselves. And he further said that they should 
consider their own ways and desist from their sinful 
life; he also presented to them several passages from 
the Old and New Testaments, so that they could 
accomplish nothing with him according to their will, 
but he constantly persevered firmly in his faith. 
He was also greatly admonished and entreated by 
many, privately in the house, and also in public, 
that he should desist from his faith, since he must 
see that there was nothing else left for him, or he 
should have to die. Thereupon he answered: "All 
that will live godly in Christ Jesus shall suffer perse- 
cution, as the Scripture says. And to the same I 
will adhere, and I daily pray to God, my heavenly 
Father, that his will be done. Now if it be God's 
will, he can order it that I shall be released; but if 
it is not his will, I will die patiently." They en- 
treated him, that he should only once renounce and 
recant, and they should let him go; he might then 
adopt it again. But he replied: "No, that cannot 
be; may God keep me from breaking my promise 
and being found a liar before him ; for that were act- 
ing like the dog that swallows again that which he 
has once vomited. So it would also go with me; I 
would have to recant and stamp as a lie that which 
I have long known and confessed as the truth and 
the will of God; of which I should not be able for a 
long time truly to repent, and who knows whether 
I should be able to repent and obtain grace? Hence 
I neither will nor can do it, and I will rather die, 
and hope by the help of God to be a living martyr 
for his truth." After that he was brought from Sol- 
train to Schlanders, and there, according to the 
princely and old imperial command and decree sen- 
tenced to death and delivered to the officer, who 
conducted him to the place of execution. 

When he was led forth he spoke with a joyful 
heart: "God be praised, that it has come so near 
to the end with me, and since it is thus his will, I 
will also patiently die." And thus he honored his 
end with many thanksgivings, Christian teachings 
and remarks to the people, after which he knelt 
down; and though it had on that day been cloudy 
weather until that hour, the sun commenced to 
shine brightly, right into his face, at which he re- 
joiced, and said: God be praised, that he shows me 
his bright sun yet before my end." 

When the executioner had drawn out the sword, 
and was about to make a stroke, they called to him 
to hold still, and the brother was very earnestly en- 



treated, that he should renounce, and they should 
let him live. But he would not; he valiantly lifted 
up his head, and thus the executioner beheaded him; 
joyfully offering up his spirit unto God. Afterwards 
his body was singed with a little fire of straw. 

This occurred on the 19th of October of the afore- 
said year, after he had been imprisoned for about 
twenty-two weeks. 



LEONHART SUMERAVER, A. D. 1 584. 

In the year 1584, about eight days before Saint 
Martin's day, brother Leonhart Sumeraver, from 
the country of Saltzburg, was apprehended, as he 
was about to leave the country and had embarked 
at Titmaing. The boatmen learned of it, and 
landed at Berckhausen, at the bridge, in order that 
they should not come to grief. There a rope was 
thrown them, and the matter became known, for 
the boatmen cried that they had an Anabaptist on 
board. The clerk, who stood there, went to the 
chancellor and told him that an Anabaptist had ar- 
rived. The chancellor had him apprehended, and 
he was forthwith brought to the rack and five times 
dreadfully tortured, also twice suspended by a rope; 
but they could obtain nothing from him, nor ac- 
complish anything with him. Hence, he had to suf- 
fer much pain and sorrow during the time of his 
imprisonment, and also much temptation and con- 
flict on account of his faith, and because he would 
not accept their doctrine. 

After he had been in prison almost half a year, he 
was led to the place of execution. There went with 
him four priests, who tenaciously urged him to re- 
nounce: but he said that he had already renounced 
his unrighteous life, more than twenty years ago. 
When he was led through the town, they admon- 
ished him the second time to renounce. But he 
replied. "Should I depart from God? Christ does 
not teach me this when he says : Whosoever shall 
deny me before men, him will I also deny before my 
Father which is in heaven." 

When he was led forth before the stone court, 
they said to him: "Behold, there is the image of 
our Lord; bow down before it." But he replied 
that he dared not do it; that they should proceed 
with him. The priests asked him, why he had gone 
out from the Christian church, and betaken himself 
to this heresy (as they call it). But he said: "Not 
so; but I went out from ungodly idolaters, fornica- 
tors, blasphemers, and all the unclean, and have be- 
taken myself to the good, to God and his church." 
But they said: " He is possessed of the devil, who 
causes him to speak thus;" even as also the Jews 
accused Christ. Afterwards they entreated him 
thrice for God's sake, that he should renounce; but 
he would not. The executioner also begged him 
the very best he could. But brother Leonhart said: 
' ' O dear, be silent, and do not beg me, but pro- 
ceed, for I want to die as a good Christian; I stand 
in the true faith and upon the firm foundation, 
which is Christ my Lord, from which I shall never 
depart." When they saw that all their efforts were 
in vain, the executioner took his collar from his 



MARTYRS MIRROR. 



1005 



neck and said to him : "If you would renounce but 
the two articles, they would release you." But he 
said: "Let me alone and proceed as you please, for 
I want to die valiantly upon my faith." Thereupon, 
the executioner said: " I do not like to execute 
you, but if I do not do it, another will. ' ' And he 
drew out the sword before him, in order to frighten 
him; but he was not terrified in the least by it. 
Thus he was beheaded, and buried in the place of 
execution. 

This happened at Berckhausen, on the 5th of 
July 1585, that this lamb of the Lord was torn by 
the ravening wolves. 



ANNEKEN BOTSON, JANNEKEN HER DAUGHTER, 
AND MAEYKEN PIETERS, A. D. 1 585. 

About the year 1585, there were imprisoned, at 
Sint Vyt, in the country of Lutzenborg, three 
women, having been brought from a village called 
Nieuwstadt. Among them were a mother and 
daughter; the mother's name was Anneken Botson, 
and that of her daughter J anneken Botson; the other 
woman was named Maeyken Pieters. All three of 
them were simple, godfearing persons, who had for- 
saken popery, and through the grace of God, 
betaken themselves to the obedience of the holy 
gospel. This the priests could not endure, but 
they manifested their envy and reported these 
persons to the authorities; and thus they were 
apprehended and put in prison at Sint Vyt, as al- 
ready mentioned. There they were not confined 
long, but were forthwith examined concerning their 
faith, which they cheerfully and in simplicity con- 
fessed, and to which they also constantly adhered, 
though they tried in many ways to make them re- 
cant the truth; but when they could not prevail upon 
them they were sentenced that they should be burnt 
to ashes. As innocent sheep for the slaughter they 
went to the place where they were to be offered up, 
and died thus a valiant death, offering up their bod- 
ies as a sacrifice to the Lord. 



WOLFGANG RAUFER, GEORGE PRUCKMAIR, AND 
HANS AICHER, A. D. 1 585. 

In the year 1585, three brethren, namely, Wolf- 
gang Raufer, George Pruckmair, and Hans Aicher, 
were apprehended for the faith, while on a journey, 
half a league from Riet, they having taken some 
refreshments in an inn, and after eating returned 
thanks. Hence, immediately beadles were sent for, 
and it was told that there were people there like 
Anabaptists. While they were then counting out 
the money for what they had received, and the inn- 
keeper took it, the wicked men came, apprehended 
all three of them, and took them to Riet. A few 
days after, they were taken from Riet to Berckhau- 
sen, where the council and the judges sent eminent 
doctors to them, who were to speak with them, and 
if possible to overcome them and turn them from 
their faith; but they could accomplish nothing, nor 
were they (neither the doctors nor the priests) able, 



by disputing, in any wise to turn these brethren. In 
the meantime they executed the aforementioned 
brother Leonhart Sumeraver, with the sword, on a 
Friday, about eight o'clock in the morning. After- 
wards the judge and other lords went into the castle, 
and announced it to these brethren, and told them 
that if they would not renounce, that they should 
share the same fate with him ; whereupon they re- 
plied: "We are ready to die; whatever be God's 
will with us, we will patiently suffer." Now when 
they had been imprisoned for a considerable time, 
about fourteen weeks, at Berckhausen, and they 
could not prevail upon them, nor intimidate them, 
they were separately placed in carts, on the next 
following day of execution, namely, the 3d of Au- 
gust, led forth from prison, and about four o'clock 
brought before the council house, where the royal 
decree was read to them, according to which they 
were to be dealt with. In the meantime the judge 
called the executioner, and commanded him, that 
he should bind these three persons and convey them 
out to the usual place of execution, and then (since 
they had been sentenced from life to death) to exe- 
cute them with the sword, and afterwards lay them 
upon a pile of wood and burn them with fire. There- 
upon, brother Wolfgang replied: "Not from life to 
death, but through death into eternal life." Then 
George and Wolfgang said : ' ' Now since we must 
die, we die solely for the sake of the divine truth, 
for we have done no evil or wrong to any one, and 
here is not a single person to whom we have done 
any injury, or who can complain of us; since we 
then must lose our lives for the faith and for the 
word of God, we shall find it again in eternity, as 
the holy Gospel testifies." They then said to the 
authorities : That they should henceforth take better 
heed, for the innocent blood should cry for ven- 
geance upon those that were guilty of it; but since 
it was the will of God concerning them, they would 
willingly die, since our Lord Jesus Christ had to 
suffer the same death in this world. Then Wolf- 
gang said to George and Hans: "Now my dear 
brethren, we will take leave from one another; and 
let us be joyful, for the Lord is with us." There- 
upon, brother George requested the executioner, 
that he would loose their hands a little, so that they 
could give each other the hand, and thus take leave; 
to which the executioner consented, doing it wil- 
lingly. Thus they took joyful leave from one an- 
other. In the meantime a priest came to brother 
Wolfgang, and admonished him to renounce. But 
brother Wolfgang briefly answered him, that he 
should himself renounce his ungodly life and forni- 
cation; and would not tolerate the priest with him. 
He then went on, and when he came into the mar- 
ket place, he commenced to sing joyfully, and then 
gave praise and thanks to God, that they had come 
to this, that they might be truly refined. And he 
further said: "Would to God, that among this 
multitude of people there might be some one from 
our country that could inform our brethren of this; 
then we would greatly thank God for it. However, 
we trust that God will send some one that will notify 
them of this, whether it be orally or by writing; and 
this causes our heart to rejoice." This wish was 



±006 



MARTYRS MIRROR. 



also fulfilled, as the facts show. Then Wolfgang 
said to the executioner: "Now, Master Christoffel, 
I shall henceforth be more quiet, and contain myself 
a little; but my heart experiences no anxiety at all, 
but there is only laughter within; and if my breth- 
ren, my wife and child, knew this, they would re- 
joice for our sakes, though they might otherwise, 
according to the flesh, weep and mourn. And I 
pray, and also hope, that God will send some one 
to our country, to our church, who will for us take 
leave from all brethren and sisters, our wives and 
children, and all our acquaintances according to the 
flesh." 

• While Wolfgang was thus speaking, they were 
led out, and came to the place of execution. The 
other two brethren , George and Hans, had mostly 
been silent; but when they arrived at the place of 
execution, all three of them were joyful, again took 
leave from one another, and offered up their prayer 
together in quietness. 

They were then beheaded, and their bodies laid 
upon piles of wood and burnt. 

When the executioner had performed this, he 
said to the people : ' ' These persons would not de- 
sist from their faith, nor would they tolerate priests; 
they also have a much stronger faith than I and all 
that are here. I would rather execute thirty robbers 
than these. 

Thus these dear brethren testified to the faith in 
Jesus Christ and the divine truth with their blood, 
to which end God gave them power and strength, 
for which praise be to him forever. Amen. 



OF THE MANDATE PUBLISHED AGAINST THE AN- 
ABAPTISTS IN THE DUCHY OF PRUSSIA (BUT 
NOT UNTO DEATH), ON THE I2TH OF 
NOVEMBER, A. D. 1586. . 

When on account of the terrible burning and 
scorching of the pious witnesses of Jesus that were 
called by the name of Anabaptists, many of them 
went from papistic regions, where the distress was 
greatest, to the Prussian countries, in the hope that 
the rulers there, who boasted of greater discretion 
and mercy than those of general popery, should 
grant them liberty to live according to their con- 
science, it came to pass, that when they came there 
they found themselves deceived in their opinion, in- 
asmuch as the Prince of that country, who then 
reigned at Brandenburg, ordered them, by a public 
mandate, to leave. 

Concerning this, P. J. Twisck has given this ac- 
count: 

George Frederick, Margrave of Brandenburg, 
commanded in a public mandate, on the 12th of 
November, A. D. 1586, that the Anabaptists must 
leave this whole Duchy of Prussia. Chron. van den 
Ondergang, edition 1620, 2d part, 16th book, for 
the year 1586, p. 1401, col. 1. 



CHRISTIAN GASTEYGER, A. D. 1586. 

In the year 1586, on the Friday after Whitsun- 
tide, which was the 3d of June, Christian Gastey- 



ger, a blacksmith, was imprisoned, at Ingolstadt 
in Bavaria. On the following Sunday two Jesuits, 
with the town judge, came to him, and talked with 
him concerning his faith; but they soon left him 
again, for they could not agree with him. Nine 
days after, the two J esuits came again to talk with 
him, and began with many words to revile the 
church; but the brother contradicted them, and 
thus they spent almost an hour and a half together, 
and then left him with dissatisfaction . Three weeks 
afterwards, again two Jesuits came to him, who 
wanted to instruct him; but when he would not 
dance as they piped, they left him again; and after 
two days the judge came to him, with a doctor in 
the Scriptures, to speak with him concerning infant 
baptism. They said: Children were damned, if 
they were not brought to baptism. Thereupon, 
brother Christian replied: "They are not damned 
therefore;" and he proved it to them with many 
Scriptures which he adduced. On this account they 
called him a heretic and said further: "Children 
have the devil in them; hence they must be bap- 
tized." Then he asked how the devil got into the 
children. They said: "He comes into the child 
from the mother." But he contradicted them also 
in this. 

Nine days afterwards the judge and his council 
came to him, and they said: "You are well aware 
why you are imprisoned here; you have been con- 
fined here for some time already, and priests have 
come to you; but you would not hearken to them, 
for I have been told by them, that there is no hope 
of you any more; and the order has come, that I 
am to speak with you once more, and that if you 
will not be converted to that which your parents be- 
lieved, you shall be placed upon a stack of wood 
and burnt; and let us see then how God will be 
with you. But he replied: "I am ready every day 
to die, and I hope to God in heaven, that he will 
keep me valiant and faithful unto the end, so that I 
shall not depart from the truth; and may his will be 
done concerning me. 

The next day again two Jesuits came to dispute 
with him, and asserted that he had no faith. They 
also began of infant baptism, saying: That the child 
had to be baptized, else .it were damned. But he 
contradicted them. And when they had spent three 
hours with him, and he had sufficiently replied to 
them, and valiantly resisted their false doctrine, 
they left him. He also let us know that, as he was 
now imprisoned for the truth's sake, he would also 
firmly adhere to the truth; though it should cost 
him his life, he should not depart from it; they 
should have all good confidence concerning him, 
for he would valiantly fight for the eternal crown, 
and he well perceived that God faithfully succored 
him in his bonds, for which he also praised and 
thanked him, and prayed that he would keep him 
even unto his temporal death. He moreover sent 
us and all believers a christian greeting. After- 
wards, when he had been confined for over twelve 
weeks at Ingolstadt, and all the priests and Jesuits 
there had become tired of him, and yet could ac- 
complish nothing with him, he was, on the 25th of 



MARTYRS MIRROR. 



lOOT 



August, placed upon a cart and conducted from 
Ingolstadt to Munich. 

Finally, on the 13th of December, sentence was 
requested concerning him. The Prince was not at 
home, and the supreme judge had died; the under 
judge would have had to pronounce the sentence; 
but he would not, and said that it was not his office. 
The burgomaster and several others in the council 
would also not consent to it; but the Jesuits strenu- 
ously insisted upon it, so that the sentence pro- 
ceeded nevertheless. 

He was led forth from prison before the council 
house, and sentenced to the sword. He was then 
led to death, and since he was very joyful and of 
good cheer, and spoke very much to the people, 
the Jesuits became very angry and spat into his face, 
so that the executioner himself wiped it off. The 
Jesuits also held before him an idolatrous crucifix 
and spat again into his face, which vexed the people 
greatly. 

When he arrived in the place of execution, he 
was very joyful, because he saw that he had so 
nearly gained the crown. 

The executioner stood there with the drawn 
sword, afraid and begging him to renounce. But 
he said to the executioner that he should execute 
his sentence on him; and to the Jesuits he said: 
"Though there were a thousand of you here, and 
multiplied thousands, you should not be able to se- 
duce me." Then the executioner executed him with 
the sword, and thus he persevered steadfast and 
joyful in the faith. 



CONCERNING THE DECREE EMITTED AGAINST THE 

ANABAPTISTS IN THE JURISDICTION OF KOENIGS- 

BERG AND ITS CITIES AND SUBURBS, ON 

PAIN OF CORPORAL PUNISHMENT AND 

LOSS OF THEIR PROPERTY, A. D, 1 587. 

Even as it had gone the year before in Prussia, 
with the Anabaptists, so it went now also in the do- 
minion of Koenigsberg, which was carried out by 
the same prince, who was also the lord of this ter- 
ritory. 

The aforementioned author, having related their 
departure from Prussia, immediately adds: That on 
the 1st of March, A. D. 1587, they were ordered 
to leave not only the liberties of Koenigsberg and 
the cities and suburbs of that country, but also all 
the territories and dominions belonging under the 
reign of George Frederick, Margrave of Branden- 
burg, and this on pain of corporal punishment and 
loss of their property. 

This was done because they spoke most offens- 
ively* (as it was said) of infant baptism (which the 
learned of that country considered the door and en- 
trance into the kingdom of God). Compare the six- 
teenth book of Chron. van den Ondergang, 2d part, 
edition 1620, page 1501, col. 2, with Johan. Behin, 
fol. 72, 73. 



Derisively, the authors say. 



MICHAEL VISCHER, A. D. 1587. 

In the year 1587, about Whitsuntide, Michael 
Vischer was imprisoned for the faith, at Ingolstadt, 
in Bavaria, and when he had been confined about 
twelve weeks, and much had been tried with him 
by monks, Jesuits and otherwise, and he would also 
not follow their false doctrine and idolatry, but 
firmly persevered in the faith which he had ac- 
cepted, acknowledged and confessed, he was finally 
sentenced to death, that he should be executed on 
Friday the 6th of August, if he would not renounce; 
but since he looked for a better and eternal life, he 
continued immovable and steadfast in the faith. 
Thus he was on the aforementioned day, about eight 
o'clock in the morning, brought from the prison 
before the council house, and sentence was there 
read to him: That since this Anabaptist had for 
about twenty years adhered to Anabaptism (so they 
call it), and also seduced several others thereto, and 
would in no wise allow himself to be moved from it, 
he must .die for it. For the imperial mandate and 
decree is, that such shall not be suffered or toler- 
ated, but punished with fire and sword. Thereupon 
he was led out to the place of execution, to which 
he was willing and ready, going there with alacrity. 
A Jesuit and a monk went with him, and wanted to 
instruct him ; however he did not hearken to them, 
but told them to go away from him. Thus they 
went in advance to the place of execution, and there 
said to him, that since he had to die, he should pre- 
pare himself for it, and they held a crucifix before 
his face, saying, that he should behold him that 
had died for us. But he shook his head and said: 
' ' Christ my Redeemer is in heaven ; therefore I 
deny all human handiwork." He also said to the 
executioner. "Come hither; there is nothing else 
left to do, I will valiantly adhere to the faith and die 
upon it. ' ' And with this he knelt down, boldly and 
undismayed. God granted him such power and 
strength, that he persevered steadfastly unto the 
end, in the way of truth unto eternal life in Jesus 
Christ. The executioner became terrified by his un- 
dauntedness, so that he could hot properly execute 
him, but had to cut off his head as it were,* in con- 
sequence of which he was in no small peril of his 
life. 



CHRISTIAEN RIJCEN, A. D. 1 588. 

This Christiaen Rijcen lived still in these latter 
days as a faithful witness, at Hontschoten, in Flan- 
ders, where he, as a true Christian, was imprisoned 
for the word of God and the testimony of Jesus 
Christ, in December of the year 1587. And after 
suffering much trial and temptation there, he was 
very cruelly tortured and burned to ashes there, the 
seventh day of April, 1588, under the bloody tyr- 
anny and reign of the Prince of Parma. And thus 
he steadfastly delivered over unto death his corrupt- 
ible body, for the truth of Christ, and expects now 
a new house in heaven, which God shall prepare for 
him, that it shall endure forever. 2 Cor. 5:1. 



As distinguished from severing it with one stroke. — Tt: 



1008 



MARTYRS MIRROR. 



Of this friend of God a book has been published, 
containing fifteen letters, with some hymns, which 
this true witness wrote from prison to his wife and 
his friends, for comfort and encouragement; of 
which the following few are here communicated to 
the reader. 



A STATEMENT HOW HE WAS EXAMINED BY THE 

MAGISTRATES, AND HOW THE PASTOR WANTED 

TO PROVE INFANT BAPTISM TO HIM, AND 

HOW SEVERELY THEY ASSAILED HIM. 

Grace, peace and love be unto you, from God 
our heavenly Father, through his Son Jesus Christ. 
Amen. This I wish you my dear and beloved wife, 
for an affectionate greeting. 

And after all salutation, I inform you, my very 
dear wife, that it is still tolerably well with me, ac- 
cording to the flesh; and according to the spirit it 
is my mind and purpose, by the help of. God, to 
adhere to the Lord unto the end of my life. 

The reason of my writing is further to inform 
you, that I have been before the lords once, and 
they questioned me concerning my faith, which I 
confessed to them. And they asked me whether 
I had had myself baptized. I said: "Yes." They 
asked me how long ago it was. I said: "About 
eight years." They then asked me concerning my 
children, whether they were not baptized. I said: 
"No." They asked whether my wife was like I. 
I said : ' ' Yes. ' ' Then they asked in what house 
I had been baptized. I told them that it stood in 
the South East corner. They asked me what the 
name of the man was that lived in it. I said: 
"Pieter." "And his surname?" said they. I said: 
"We do not inquire much after surnames." Thus 
they wrote down all that I told them. And they 
sent for the pastor, and read to him what I had 
confessed before them. And the pastor spoke much 
to me about baptism, and said that the children 
must be baptized, in order to be cleansed from 
original sin. I said that Paul, Romans 5, says that 
as death passed upon all men through Adam, so 
righteousness came upon all men through Christ 
Jesus. Yea, even as we all die through Adam, so 
we are all made alive by Christ. This he would not 
accept, but said that John says: "Except a man 
be born of water and of" the Spirit, he cannot enter 
into the kingdom of heaven." Hence the children 
must be baptized, if they are to be delivered from 
original sin. I said to him: "The Scripture does 
not say in John 3: Except a man be baptized of 
water and of the Spirit, he cannot enter into the 
kingdom of God; but the Scripture says: Except 
a man be born of water and of the Spirit, he cannot 
enter into the kingdom of God, and this the chil- 
dren cannot, and need not do, since they have not 
committed sin, that they must be born again." 
Thus, my dear and beloved wife, we had many 
other words also, which I have forgotten, and 
which do not deserve to be written. Thus, I know 
not what they will do with me, whether they will 
pursue their old course, or not. But, my dear wife, 



though they deal with me as they have been accus- 
tomed to do in old times, let us therefore not be 
surprised, even as Peter writes: "Think it not 
strange concerning the fiery trial which is to try 
you, as though some strange thing happened unto 
you: but rejoice, inasmuch as ye are partakers of 
Christ's sufferings. For if ye [he says] be re- 
proached for the name of Christ, happy are ye; 
for the Spirit of glory and of God resteth upon you: 
on their part he is evil spoken of, but on your part 
he is glorified." 1 Pet. 4: 12 — 14. Not, my dear 
wife, that I have heard as yet, that they shall kill 
me; but though they should do it, it were nothing 
new, for Christ himself has foretold: "The time 
cometh, that whosoever killeth you will think that 
he doeth God service. And these things will they 
do unto you, because they have not known the 
Father, nor me." John 16:2, 3. Thus, my dear 
wife, be of good cheer in the Lord, and let us com- 
mit our cause to him, and from him expect a day 
that shall comfort us. For this is what is first prom- 
ised here upon earth, namely, weeping and lament- 
ing; but the world shall rejoice; we must now be 
sorrowful, but our sorrow shall be turned into joy. 
And Paul says : I know that the sufferings of this 
present time are not worthy to be compared with 
the glory which shall be revealed in us. Rom. 8:18. 
Thus, my dear wife, be of good cheer in the Lord; 
I hope that he will help us; and do the best with 
the children, to nourish them up in the fear of God. 
And since your burden is great, it oppresses me so 
much, when I think of you and the children ; the 
tears often flow from my eyes, because I have had 
to leave you under so great a burden and with little 
temporal substance. But, my love, when I think 
that we must leave each other for the Lord's sake, 
or we cannot be worthy of him, I hope that the 
Lord will care for you, because it is written: Seek 
ye first the kingdom of God, and his righteousness; 
and all that ye need shall be added unto you. Mat- 
thew 6:33. And Peter says: Cast all your care 
upon the Lord; for he careth for you. 1 Pet. 5 : 7. 
Thus, my dear wife, since the Scriptures comfort 
me, that we have such a good Provider, I hope that 
he will provide you and me and our children with 
all that we need. Hence, my dear wife, faint not. 
Write me how it is with you and with the children, 
according to the flesh and according to the spirit. 
But, my dear wife, I must also inform you, that the 
pastors have often talked with me here in prison; 
but we cannot agree. Sometimes they use harsh 
words, and sometimes fair words, and they always 
want to prove their infant baptism from John 3, 
adducing yet many other Scriptures, as Romans 6; 
Col. 2; Eph. 5; Tit. 3, and others, which do not 
serve their purpose, but treat of regeneration, of the 
burial of sin by baptism, or that God has cleansed 
his church by the washing of water in the word. 
These Scriptures, which do not serve their purpose, 
they quote to prove their infant baptism. Hence, 
I have a great conflict here; it seems to me that 
I am in the wilderness at Marah, where the children 
of Israel were, at the water of Meribah* where the 



MARTYRS MIRROR. 



1009 



waters were bitter; but the Lord showed them a 
tree, which they were to cast into the waters, to 
make them sweet. Ex. 15 : 23 — 25. So the Lord 
has also shown me a green tree which sweetens all 
this water; which is Christ Jesus, the true green 
tree. When I think of him, how he was delivered 
over by the chief priests and the scribes, to be cruci- 
fied and put to death, it makes it very sweet for me; 
for I think that the servant is not better than his 
master, but that it ought to be enough for the 
servant, that he be as his master. 

Herewith I will commend you, my dear wife, 
for this time, to the Lord, and to the rich word 
of his grace; who is able to keep your treasure, 
and to give you his eternal kingdom. 

Written on the 2d of January, A. D. 1588, by 
me, your husband. Christiaen Rijcen. 



ANOTHER LETTER FROM CHRISTIAEN RIJCEN WRIT- 
TEN TO A BROTHER, THAT HE WOULD AID HIS 
WIFE (IF HE SHOULD BE PUT TO DEATH) 
IN GETTING TO HOLLAND; TOGETHER 
WITH OTHER COMFORTING RE- 
MARKS. 

The eternal, imperishable wisdom of the Father, 
and the love of the Son, and the illumination of the 
Holy Ghost, this I wish my very dear and beloved 
brother N. , as an affectionate greeting in the Lord. 
Amen. 

And after all salutation, I inform my dear and 
beloved brother, that I am still in tolerably good 
health according to the flesh; and according to the 
spirit, it is my purpose, by the help of God's good- 
ness, to adhere to the Lord as long as I live. 

Further, my beloved brother, I have learned that 
my children are at your house, that you are to keep 
them till my wife comes home, whereby you show 
me great friendship, that you have done this ; and 
I also pray you, my dear brother, that if you should 
have a small chamber that you could spare, that my 
wife might also live with you until the Lord bring 
about a change with me; and if they should deprive 
me of my life, I should like it very much, if you 
would aid her in getting to Bruges, there to make 
her living, or back to Holland, wherever it should 
please her to go. For, my beloved brother, women 
that are thus situated, have need of help and com- 
fort; hence I pray you, do your best in this matter; 
remember that James says, that true religion is, To 
visit the fatherless and widows in their affliction, and 
to keep himself unspotted from the world. James 
1:27. And, my dear brother, though I must now 
suffer a little for the Lord's sake, let this not deter 
you from following the Lord, but let it make you 
the more zealous to build the house firmly upon the 
rock, so that when such storms come, it may stand. 
And neglect not to exhort one another with the 
gifts that the Lord has given you, so that no one 
may be hardened through the deceitfulness of sin; 
also to provoke one another to love and good works, 
so that should it be to-morrow or the day after, that 



any of you should come into bonds, you may then 
be strong through the Lord, and through the power 
of his might, to resist all those that exalt themselves 
against the knowledge of Jesus Christ. For Paul 
makes known how we are to arm ourselves with 
the armor of God, saying that the loins must be 
girt about with truth, and the breast protected with 
righteousness, and the feet shod with the prepara- 
tion of the gospel of peace; and take the sword 
of the Spirit, which is the word of God ; and above 
all, take the shield of faith, wherewith you shall be 
able to quench all the fiery darts of the wicked. 
Eph. 6. Thus, my beloved brother, such weapons 
are of good service to him that is tried as I am 
now tried. 

Hence, my dear brother, I beg you pray the 
Lord for me, that I may overcome all ; and do 
also in my place assist my wife and children, this I 
pray you; and greet N. N., and above all, greet 
your wife much in my name. 

Written on the 17th of January, by me, 

Christiaen Rijcen. 



ANOTHER LETTER FROM CHRISTIAN RIJCEN, WRIT- 
TEN TO HIS WIFE, IN WHICH HE WRITES THAT 
HE HAS LEARNED THAT NO COMFORT HAD 
COME FOR HIM FROM THE COURT, THOUGH 
THE RECORDER HAD COME HOME; 
WHEREFORE HE CONSOLED HIMSELF 
IN THE LORD. 

Grace, peace and love be unto you from Gcd 
our heavenly Father, through his Son Jesus Chri:. t. 
Amen. This, I Christiaen Rijcen, wish you my de^r 
wife, as an affectionate greeting in the Lord. 

And after all salutation, I inform you, my very 
dear wife, that I am still in tolerably good healih 
(praise and glory to the Lord for his grace), as I 
trust is also the case with you and the children. 

I further inform you, that I received your letter, 
and I thank you for the treasure you sent me\ 
I further also learn that you live in N.'s house, and 
that he has provided you with wood, of which I am 
very glad, that you find some comfort there yet. 
If it should please the Lord, to deliver me out of this 
again, I hope that we shall repay it to him ; but so 
far I think there is little prospect for me to get 
out. For I have learned that no advice has come 
from the Court as yet. Though the recorder has 
come, there has no comfort come for me with him, 
except that I thank the Lord, who comforts me in 
this tribulation. And I hope to approve myself as a 
minister of God, in much patience, in afflictions, in 
necessities, in distresses, in stripes, in imprison- 
ments, in tumults, in labors, in watchings, in fast- 
ings ; by pureness, by knowledge, by longsuffering, 
by kindness, by the Holy Ghost, by love unfeigned, 
by the word of truth, by the power of God, by the 
armour of righteousness on the right hand and on 
the left, by honor and dishonor, by evil report and 
good report : as deceivers, and yet true ; as un- 
known, and yet known before God ; as dying, and 



ioio 



MARTYRS MIRROR. 



behold, we live. 2 Cor. 6. Thus, my dear wife, I 
hope to approve myself in all things as the minister 
of God ; for I often hear evil reports, and sometimes 
good reports, and so the time passes away; and I 
think that it may probably be so also with you. 
Hence, my beloved wife, let us be patient in trib- 
ulation, fervent in hope, and continuing instant in 
prayer ; and remember me in your prayers, for I do 
the same for you. For there passes not much time 
that I do not think of you and the children. I pray 
you, do the best with them, and if you have some 
work, make them labor diligently. Tell them that 
I command them to this ; and when you have some 
leisure, teach them in the book ; this I pray you ; 
so that hereafter, when they shall have lost you and 
me, they may search, as to what tends to their 
salvation. 

I furthermore also learn from your letter, that 
you desire me to write your landlord a short letter ; 
which I have done. However, I wrote at the top 
of the letter, to N. N. ; but it does not matter to me 
who has it ; may the fruit of righteousness spring 
from it. But I hope to write another yet, if the 
Lord permits me. Nothing more for this time, but 
be commended to the Lord, and greet all acquaint- 
ances in mflhiame. 



Written the 27th of February, by me, 

Christiaen Rijcen. 



ANOTHER COMFORTING LETTER FROM CHRISTIAEN 

RIJCEN, WRITTEN TO HIS WIFE, IN WHICH HE 

EXHORTS HER TO PERSEVERANCE IN THE 

FEAR OF GOD, AND INFORMED HER, HOW 

THE PASTOR OF HOUTEN HAD TEMPTED 

HIM, PROMISING HIM TO HELP HIM 

OUT, IF HE WOULD HEARKEN TO HIM. 

I, Christian Rijcen, imprisoned for the Lord's sake, 
wish my very dear and beloved wife, the eternal 
wisdom of the Father, and the love of the Son, and 
the consolation of the holy Ghost, as an affectionate 
greeting. 

And after all salutation, I inform my very dear 
and beloved wife, that I am not very well at present, 
for I have pain in the head, and am in great trib- 
ulation for your and the children's sake, that I can 
not assist you in helping to gain a living. Yet I 
hope that the Lord, who has taken me from you, 
will assist you and provide you with what you 
shall need, for faithful are the promises which he 
has made, saying ; Seek first the kingdom of God, 
and his righteousness ; and all these things shall 
be added unto you. And Peter says ; Cast all your 
care upon the Lord ; for he careth for you. Hence, 
my dearest love, flee for refuge solely and entirely 
to the Lord ; for he that gives seed to the sower 
will also give you bread for food. 

Know further, that I received your letter, and I 
thank you from the heart for the comforting treas- 
ures you sent me. Know that they greatly rejoiced 
me, when I heard your mind, and that you still 
confirm me in the truth, to continue valiant in the 



Lord unto death. I hope so to do by the grace 
of God, and to obtain the glorious promises. And 
I also pray you, my dear wife, always take heed to 
yourself, so that we may hereafter, by the grace 
of the Lord, rejoice together where joy shall endure 
forever. If it can be no more here in this world, 
that it may certainly be hereafter, that we may 
then rejoice eternally; though we must now sow in 
tears, that we may then reap with joy. Hence, my 
dearest love, be of good courage, and thank God, 
that we are worthy to suffer for his name ; for thus 
the saints went before, and we must also through 
much tribulation enter into the kingdom of God. 
It is now my turn ; it may perhaps soon be your 
turn. Hence, my dear wife, endeavor diligently to 
please the Lord and to serve him faithfully, that 
when he comes to you, you may be watching ; for 
blessed are those servants whom the Lord when he 
cometh shall find so doing : he shall gird himself, 
and make them to sit down to meat, and will come 
forth and serve them. Luke 12:37. Hence, my 
dear wife, always continue steadfast in the word 
of the Lord, and faint not at my tribulation which is 
now present ; but be the more diligent to serve the 
Lord, and always keep yourself pure, my dear wife, 
this I pray you, as I hope that you will do. And 
take great pains to set the children to work, the 
best you can ; and always conduct yourself dis- 
creetly toward them, so that they may learn discre- 
tion ; and thus do in all things the best, this I pray 
you. I do not know yet what they will do with me. 
I now hear reports sometimes, that they will leave 
me in confinement till I turn and adopt the Romish 
religion. But the Lord, to whom I have committed 
the matter, can soon bring about a change, if it is 
his will ; hence I commit my cause to him. Last 
Tuesday I had the pastor of Houten here with me, 
and we had many words together, but he did not 
know much to say from the Scriptures. However, it 
would be too long to write all that we said ; but in 
parting, as he was leaving, he said ; That if I would 
hearken, he would soon help me out. I said that 
I would do the best; so we parted from each 
other. 

Thus, my very dear and beloved wife, my hope 
and confidence are fixed upon the Lord, to serve 
and obey him all the days of my life, by his divine 
help and power. 

Herewith, I commend you and my children to 
the Lord and to the rich word of his grace. Amen. 
Greet much in my name all the acquaintances that 
live near you, and give this letter to N., your land- 
lord, and greet him much from me. Nothing more 
for this time, but farewell. In haste, on the 5th 
of March. Byrne, Christiaen Rijcen. 



Beloved, think it not strange concerning the fiery 
trial which is to try you, as though some strange 
thing happened unto you : but rejoice, inasmuch as 
ye are partakers of Christ's sufferings; that, when 
his glory shall be revealed, ye may be glad also 
with exceeding joy. If ye be reproached for the 
name of Christ, happy are ye. 1 Pet. 4:12 — 14. 



MARTYRS MIRROR. 



1011 



ANOTHER LETTER FROM CHRISTIAEN RIJCEN ; HE 
THANKS HIS WIFE FOR THE COMFORTING PAS- 
SAGES OF SCRIPTURE WHICH SHE HAD SENT 
HIM, AND INFORMS HER THAT THE BAILIFF 
CAME, AND THAT HE CLEARLY UNDER- 
STANDS FROM THE PRIESTS THAT THERE 
IS NO HOPE OF FREEDOM, FOR IN 
THE COUNCIL OF TRENT ALL COUN- 
TRIES WERE DENIED US, AS BE- 
ING THE WORST SECT UNDER 
HEAVEN. 

Grace, peace and love from God the heavenly 
Father, through his Son Jesus Christ. Amen . This 
I wish you, my dear and beloved .wife, as an affec- 
tionate greeting in the Lord. 

And after all salutation, I Christian Rijcen inform 
you, my dear wife, that I am in tolerably good 
health (praise and glory to the Lord for his grace), 
as I trust that is the case also with you. Only that 
I have a little pain in my throat so that by reason of 
it my appetite is not very good, but otherwise it still 
goes very well with me; it is still my purpose (the 
Lord be praised) to obey the Lord and to continue 
in his commandments all the days of my life, by the 
help of the Lord. Know further, that I received 
your letter and I rejoice that you always comfort 
me by the treasures which you send me; and I 
thank you greatly from the heart, that you write 
these treasures for my consolation, for they come 
very convenient to me, since I am thinking a great 
deal daily, because of the long time that I must re- 
main here : sometimes sorrowful, sometimes of good 
cheer, and thus time passes away with great desire. 
O my dearest love, I think that this is also the case 
with you. But, my dear wife, let us firmly persevere 
till we are taken hence, for now is the time of which 
it has been told us, that we must through much 
tribulation enter into the kingdom of God, and that 
we must weep and lament, but the world rejoices; 
we must now be sorrowful, but our sorrow shall be 
turned into joy. And Paul also tells us: "As the 
sufferings of Christ abound in us, so our consolation 
also, aboundeth by Christ. ' ' 2 Cor. 1 : 5. And Paul 
further says: "Though our outward man perish, 
yet the inward man is renewed day by day. For 
our light affliction, which is but for a moment, work- 
eth for us a far more exceeding and eternal weight 
of glory, while we look not at the things that are 
seen, but at the things which are not seen: for the 
things which are seen are temporal; but the things 
which are not seen are eternal." 2 Cor. 4:16 — 18. 
Hence, my dear wife, we must now have respect 
unto what Moses had respect, and esteem the re- 
proach of Christ greater riches than the treasures in 
Egypt, and always have respect unto the reward, 
and by faith forsake the Egyptian nation, and not 
fear the cruelty of the king, but always cleave to the 
invisible God, as though we saw him. Thus, my 
dear wife, I commend you and my children to this 
same God, that he will keep you, and provide for 
you in all your needs, for I do not know whether I 



shall be able to write you any more; I now expect a 
change soon, for the Bailiff is come, so that it seems 
to me, that there may probably be a change in my 
situation. You wrote me about that man at Cassel: 
but I do not think that he was of our faith, for the 
priest considers us the worst sect under heaven. 
Hence, it may turn out differently with me, than 
with the man at Cassel, for we are the filth or off- 
scouring of this world. For the priests said to me: 
That in the last council of Trent we were denied all 
countries, and had no liberty. Hence, my dear 
wife, if I must also be one to fulfill the number, be 
patient, this I pray you, and do the best with the 
children, and commit your matters to the Lord, and 
hope in him; he will bring it to pass for Sirach says: 
The Lord never forsook any that abode in the fear 
of God, nor that put their hope in him. Eccl. 2. 

Herewith, I commend my dear wife to the Lord, 
and to the rich word of his grace. Amen. 

Greet the acquaintances that are with you much 
in my name, and always keep yourself pure in the 
fear of God. 

Written on the 12th of March 1588, by me, your 
husband. 

Christiaen Rijcen. 



ANOTHER CONSOLATORY LETTER FROM CHRIS- 
TIAEN RIJCEN, WRITTEN TO HIS WIFE, WHEN 
HE SUPPOSED THAT HIS CASE SHOULD BE 
DISPOSED OF; AND HOW SOME CONSOLE 
HIM WITH THE [CONCLUSION OF] PEACE 
THAT HE SHOULD THEN BE RELEASED. 

Grace, mercy, peace and love be unto you from 
God our heavenly Father, through his Son Jesus 
Christ, Amen. This I wish you, my dear and be- 
loved wife, as an affectionate greeting. 

And after all salutation, I Christiaen Rijcen, in- 
form you, my dear wife, that I am in tolerably good 
health (praise and glory to the Lord for his grace), 
as I trust is also the case with you and the children. 

Know further, that I received your letter, and I 
am much rejoiced that you are of such good cheer, 
and that you still comfort me, for which I heartily 
thank you. And I would also like to write some- 
thing for your consolation, that you may be of good 
cheer; but, my dear wife, the greatest consolation is 
the Lord, who has taken me from you; who, as I 
hope, will assist you in all your need, and provide 
for you, if you do not forsake him. For Paul says: 
"We are perplexed, but not in despair; persecuted, 
but not forsaken." 2 Cor. 4:8, 9. Paul further says 
that he will not leave us nor forsake us, so that we 
may boldly say: "The Lord is my helper, and I 
will not fear what man shall do unto me." Hebrews 
13:5, 6. Sirach also says: "Did ever any trust in 
the Lord, and was confounded? or did any abide in 
his fear and was forsaken ? or whom did he ever des- 
pise, that called upon him?" Eccl. 2:16. Hence, 
my dear wife, put your entire hope in God, and 
say with Jeremiah: "Lord, thou art my refuge, my 
strength, and my comfort in distress." Jer. 16: 19. 
And also with David, saying: " If I only have thee 



1012 



MARTYRS MIRROR. 



Lord, I care not for heaven or earth; yea, though 
my body and soul should fail, thou art the comfort 
and portion of my heart." Ps. 73: 25, 26. And re- 
member also, that Sara, when she was in great trib- 
ulation, said, that she well knew that all those that 
will serve God, after temptation, are delivered, and 
comforted in sorrow, and after all correction, they 
find grace; and after the great storm he makes the 
sun to shine again, and after weeping and lament- 
ing, he gives joy abundantly, Tob. 3, Thus, my 
dear wife, console yourself with these words; though 
we must now mourn and weep, let us have good 
courage; for the Lord shall see us again, and our 
hearts shall rejoice, and no man shall take away our 
joy. And Christ says: "Blessed are ye, when men 
shall hate you, and when they shall separate you 
from their company, and shall reproach you, and 
cast out your name as evil, for the Son of man's 
sake. Rejoice ye in that day, and leap for joy; for, 
behold, your reward is great in heaven, for in like 
manner did their fathers unto the prophets. ' ' Luke 
6:22, 23. Christ further says: "Blessed are ye 
that weep now, for ye shall laugh," v. 21. With 
these words comfort yourself. 

Herewith I commend you to the Lord, and as re- 
gards my case, I know nothing special to write 
you. I expected this week, that they would dispose 
of the matter; but it seems to me, that God has not 
given them the power yet. There are some, as I 
think, that would have it; but it seems that the 
Lord does not permit them. Some console me with 
the [conclusion of] peace, that they shall then re- 
lease me. Thus, my dear wife, I have committed it 
to the Lord. Do you so also, and greet all acquaint- 
ances much in my name, and always keep yourself 
pure in the fear of God, and always do your best 
with the children. Nothing more for this time, but 
farewell. In haste, this 19th of March 1588. 

By me, your beloved husband. 

Christiaen Rijcen. 



CHRISTIAEN RIJCEN EXHORTS HIS WIFE FIRMLY 

TO TRUST IN THE LORD, AND INFORMS HER, 

THAT HE WAS ASSAILED ONCE MORE THIS 

WEEK BY THE PASTOR AND A FRANCISCAN 

FRIAR, WHO TEMPTED HIM BY THREATS 

AND FAIR WORDS TO APOSTATIZE; 

AND OF THE TERROR THAT CAME 

UPON HIM THE FOLLOWING NIGHT. 

Grace, peace and love be unto you from God our 
heavenly Father, through his Son Jesus Christ. 
Amen. This, I wish you, my very dear and be- 
loved wife, as an affectionate greeting in the Lord. 

And after all salutation, I inform you, my very 
dear and beloved wife, that I am still well accord- 
ing to soul and body, praise, glory and thanks be 
forever to the Lord, for his great goodness, who has 
called me to this time, and kept me, that I am 
worthy to suffer a little for his name; and I also 
trust by the grace of the Lord, that you and the 



children are also well, though I understand from 
your letter, that you have had the ague. I hope in 
our dear Lord, that he will succor you ; and not suf- 
fer you to be tempted above that you are able; but 
that with this temptation he will also make a way to 
escape, so that you will be able to bear it. O my 
dearest love, trust with all your heart in the Lord, 
and do not forsake your friend, that loves your soul, 
since you have found him, as the bride in Canticles 
(3:4); but cleave faithfully to him, and take him for 
your Husband, and for a Father for my children, 
and diligently instruct my children, that they obey 
this Father all the days of their life; and you too, 
my dear wife, be also faithful to your Husband 
Christ, and do not forsake him in any distress, for 
his promises are, that he will also not forsake you. 
I must now leave you with sorrow; but, my dear 
wife, I hope that we shall find each other in life 
eternal, where we shall part no more. O my dear 
wife, I would like it so much, if the fight here were 
fought, so that I might say with Paul: I have fought 
a good fight, I have finished my course, I have 
kept the faith. Henceforth there is laid up for us 
the crown of life. 2 Tim. 4:7. O then my heart 
would rejoice; but there is conflict here yet some- 
times. This week I have had with me the pastor 
and a Franciscan friar once more, who came to see 
whether I would not hearken. The pastor said that ■ 
the recorder had told him, that letters had come 
from the Court, [to the effect that] if I would not 
hearken, and repent, they knew what they were to 
do with me. I told the pastor, that I wanted to 
wrong no one; but as regards my faith, I said, I 
have received it from the Lord, and I cannot for- 
sake it. Then they used fair words and said: ' ' If 
you will hearken, you may live here with us, and be 
a man of honor." I said: "I want to do well, like a 
man of honor, and to wrong no one; and that if I 
should do wrong to any one, that they should pun- 
ish me twice as much as another that had done the 
same, thing as I. Against this they did not say very 
much. We had many words, which it would take 
too long to write. I therefore do not know what 
they will do with me. 

My dear and beloved wife, you must know yet, 
that the night after the pastor had been with me, a 
great terror came upon me, inasmuch as I thought 
that they should put me in irons, or place me upon 
the rack, which so terrified me, that the perspira- 
tion issued from my body, so that I was wet from 
it; which made me very sorrowful, but I remembered 
Christ, when his sufferings came upon him so 
that his sweat rolled from him as drops of 
blood, down to the ground; wherein I consoled 
myself a little, and it also seems to me, that the 
Lord sent it to me, that I should not boast of my- 
self, but that I should rely only upon the Lord and 
not upon my own strength, as I also hope to 
do. And I pray my dear wife, that she will help 
me pray to the Lord, that the Lord will strengthen 
and confirm me with his Spirit, that I need not fear 
men, nor the children of men, since they shall per- 
ish as grass. 

Herewith I commend you to the Lord, and to the 
rich word of his grace. Amen. 



MARTYRS MIRROR. 



1013 



And greet your landlord in my name, and give 
him for this time this hymn; and greet from me also 
all the others that live near you. Nothing more for 
this time, except that I heartily thank you for your 
comforting treasures, which you send me to my 
great consolation, for they come very convenient to 
me. Farewell and console yourself in the Lord, for 
these, my bonds shall be no disgrace to you, for I 
have done nothing amiss to any one (the Lord be 
praised) that can say anything evil of me, wherein I 
greatly rejoice. 

Thus, my dear wife, be faithful to the Lord, for he 
that shall continue faithful unto death, shall have 
the crown of eternal life. 

Written on the 27th of March, A. D. 1588, by 
me, your beloved husband. Christiaen Rijcen. 



CHRISTIAEN RIJCEN INFORMS HIS WIFE, THAT HE 

HAD EXPECTED TO RECEIVE HIS SENTENCE, 

AND THAT HE HAD AN IRON ON HIS LEG 

FOR EIGHTEEN OR NINETEEN DAYS, WITH 

A LOG, UPON THE STRAW, BUT THAT 

NOW AGAIN HE HAD A LITTLE MORE 

COMFORT. 

I must inform you of something yet, my dear 
wife, namely, that I constantly hoped last week, 
that I should receive my sentence: but it did not 
come; hence I longed much the more for it, so that 
I daily waited for comfort, which did not come, as 
I think, my dear wife, that you have also done. 
But I have now committed it to the Lord, and hope 
to wait with patience for the day that shall comfort 
us; and I pray you, my dear wife, that you do like- 
wise. I further inform you, my dear wife, that 
about eighteen or nineteen days I was confined with 
an iron on my leg, with a log, upon the straw, which 
was quite uncomfortable, and always in my clothes. 
But the Lord be praised, it did not grieve me, but 
I thought that we must follow the Lord through 
want and adversity, even as the saints went before; 
but now I have good comfort and am very well ac- 
cording to the body, and Joost shows me great 
friendship, more than I shall be able to repay him. 
And, my wife, I pray you, make as few words 
with those of Hontschote as you can, lest perad- 
venture the authorities should hear that you were 
there, and send word of it to those of Bergen. But 
if you can speak to N.. [do so;] he often comes to 
Bergen . But, my dear wife, if you have any word 
to send me, tell it to N. or N., who will deliver the 
message to me; and neglect by no means to write 
to me how it is with you and the children, and how 
you get along. Nothing more for this time, but be 
commended to the Lord, and to the rich word of 
his grace. Amen. By me, your husband. 

Christiaen Rijcen. 



PIETER SAYMER, A. D. 1588. 

In the year 1588, Pieter Saymer was apprehended 
at Freiburg in Bavaria; having staid there over 



night, in an inn, with a landlord, and about to 
proceed on his way in the morning, a beadle seized 
and apprehended him. He was then conducted to 
Berckhausen, and very briefly examined, and con- 
tinuing steadfast, was taken back to Freiburg. The 
third day after, the judge himself had him brought 
out of prison, and advised him to renounce. But 
he answered : "I cannot renounce the true faith in 
Jesus Christ, nor the keeping of God's command- 
ments, though it should cost me body and life." 
Then his end was announced to him, and the staff 
broken over him, which caused his heart to leap for 
joy, and he greatly thanked and praised God, say- 
ing then : I have one head, and if I had two, or still 
more, I would rather suffer them all to be cut off, 
than to renounce my faith. 

There was much people present, and some wept 
over him when he was led out; but he said: "You 
need not weep over me, for I am of good cheer in 
God;" and he sang for joy, which the priests 
would not tolerate, neither the actuary. There 
came a simple man, a fisherman, to him and said: 
' ' Dear Pieter, renounce, and spare yourself. ' ' But 
he said: Be silent, you neither know nor are able 
to comprehend what there is at stake for me. He 
then knelt down and offered up his prayer to God 
in heaven, and while he thus kneeling performed 
his prayer, the executioner struck off his head, 
which when it fell down to the ground, rolled about 
wonderfully, and finally lay still with the face turned 
toward the executioner, at which the people greatly 
marveled. 

Thus, he testified with his blood to the faith and 
the divine truth, and obtained the crown of eternal 
life, which occurred on the 8th of July, 1588. 



JOOST DE TOLLENAER, MICHIEL BUYSE, AND 
SIJNTGEN WENS, A. D. 1 589. 

On the 13th of January, A. D. 1589, at ten 
o'clock in the night, there were apprehended at 
Ghent, in Flanders, for the practice of the truth 
and following Christ, two brethren and one sister, 
namely, Joost de Tollenaer, Michiel Buyse, and 
Sijntgen Wens; who, after much temptation and 
torment (in which they constantly remained stead- 
fast), were finally publicly sentenced to death as 
heretics, but secretly, with locked doors, in the 
count's castle, strangled at the stake, after which 
the two brethren were suspended from the gallows 
without, and the woman buried under it, which 
happened on the 13th of April of the aforesaid year 
1589. 

And as several letters of Joost de Tollenaer have 
come to our hands, we have added them here, for 
the benefit of the reader. 



THE FIRST LETTER OF JOOST DE TOLLENAER. 

Grace and peace from God our heavenly Father 
through Jesus Christ his beloved Son, our Lord 
and Savior; may he, Lowijs, my dear brother in 
the] Lord, and also Janneken, Jacomijntgen, and 



1014 



MARTYRS MIRROR. 



Sijntgen, my dear sisters in the Lord, together 
with all beloved brethren and sisters in the Lord, 
strengthen and confirm you with his Holy Spirit in 
the inner man, so that you may obtain the end of 
your faith, to the salvation of your souls, and to the 
praise, glory, honor of, and gratitude to, him that 
lives forever and ever. Amen. 

After all affectionate and Christian salutation to 
you my dear brethren and sisters in the Lord, I in- 
form you, that I am in good health according to the 
flesh, the Lord be thanked; and according to the 
spirit, my mind is fixed, by the grace of the Lord, 
to adhere to the holy Christian truth, since there is 
no other salvation to be obtained, neither in heaven 
nor upon earth, than through Jesus Christ, who is 
the truth and the life. Hence, know, my dear 
brethren and sisters, that I am of very good cheer 
in the Lord, with my fellow prisoners, though all 
three of us are confined separately, and the jailer 
has strict orders, not to allow us to come together, 
nor to speak. It is a little close now, but there are 
Habakkuks who sometimes assist us, and though it 
is a little distressing, we have a very great consola- 
tion, namely, the Comforter, the Holy Ghost, the 
same helper and succorer that comforted the holy 
apostles in their tribulation. Hence, I pray and 
supplicate day and night to the Lord my God, that 
he would graciously assist me, and help me to tri- 
umph, so that his holy name may be eternally 
praised through me poor one; and that he would 
take from me that which might hinder me: and 
thus I have committed myself to the eternal, al- 
mighty, strong God, through Jesus Christ our eter- 
nal Savior. 

Thus, - my dearest friends, the Lord has heard my 
voice, and looked upon me miserable, imperfect 
man, who am but dust and ashes, and too unwor- 
thy for all this mercy, that he has called me to have 
tribulation, bonds, affliction, and temptation for 
his name; so that I have such courage and joy, that 
I could not express to you with the mouth the joy 
and gladness which the Lord is giving me by his 
Spirit, so that I often think in my heart: "O Lord, 
is this sorrow and tribulation, affliction and bonds, 
or grief? ' ' For in all the time that I unworthily 
walked in the truth, I never had such joy and glad- 
ness. But when I think of the eternal joy, of the 
great and comforting promises of happiness, which 
the Lord has prepared for his chosen, and for all 
those that continue steadfast unto the end — that 
they shall follow the immaculate Lamb Christ Jesus, 
with shining white raiment, and branches of palm in 
their hands, and shall moreover be crowned with 
the crown of eternal life; that he shall lead them to 
the fountain of eternal life, and thus wipe away all 
tears from our eyes; then it seems that my heart 
would burst with joy, when I behold all this in the 
spirit; so mighty is the Lord, and so can he comfort 
those that surrender themselves with all their hearts. 
For, friends, it has now come so far, that I count 
all that is temporal and perishable loss for Christ's 
sake; and the Lord has given me grace, so that I 
am not hindered bv temporal affairs, which I accept 
as a great gift from the Lord. 



Hence, my dear and beloved, rejoice with me in 
the spirit, thanking the Lord, that he so graciously 
assists your weak brother with his Spirit and word. 
All those that shall read or hear read this my let- 
ter, I pray out of brotherly love, that you will bow 
the knees of your heart before the Most High, that 
he may strengthen us by his Spirit, so that we may 
finish to his holy praise the work which he has be- 
gun in us. For, friends, we expect nothing else, 
but that we shall be offered up, especially I and 
Michiel; and this on account of several things that 
we confessed in our examinations. They first asked 
me my age. I said: "About fifty years." They 
asked whether I was rebaptized. I said: "No;" 
but told them that I had suffered myself to be bap- 
tized in the name of the Father, the Son, and 
the Holy Ghost, upon the confession of my 
sins, for which I was heartily sorry, and upon the 
confession of my faith in Christ Jesus, that he is the 
Son of the living God. This was written down. 
They asked how long ago that was. I said: 
"Twenty-six years last Christmas." They won- 
dered that I had ruled so long. Question: "Are 
you in the ministry of the deaconship, or have you 
been in it?" I freely confessed that I was in the 
ministry, though I said I am not worthy of it. 
They further asked me whether I exhorted, or had 
exhorted. I said: "No." They asked me whether 
not lately a man had been here, that had preached 
in the place. I was silent. After much questioning, 
however, I told them, that we were not allowed of 
God to implicate or accuse any one. Finally they 
told me all the circumstances, namely, that Jan de 
Wever had been in the city, and that on a certain 
night a receiving of members had taken place se- 
cretly, three or four having been taken in; and they 
briefly said that our sister who was confined with us 
had confessed it, for they had tortured her. And 
they asked me, whether Hans had lodged at my 
house; they knew all about it, I could not contra- 
dict it, but had to admit it. They said that this had 
been prohibited. I answered that I did not regret 
having lodged him, and if it were to do again, I 
should gladly do it. This that I did not regret it, 
was ill received. 

They also asked me, whether I had advised, or 
consented, to send for Jan de Wever. I said: ' ' Yes, 
with all my heart." This also was ill received; but 
I care little if they did receive it ill, for they receive 
every thing in the very worst way. Thus they went 
with it to the lords of the council, according to what 
I have since learned; and besides, they must have 
fuller advice from the court. 

I have written this briefly, for to write all would 
have been too long, because I have not enough ma- 
terials to write every thing. I should like it, if this 
letter or a copy of it would be sent to those of Har- 
lem . There was once without my knowledge a letter 
sent by those of Harlem, and found in the house of 
Michiel Buyse, which brought severe charges against 
me, in regard to one hundred pounds which had 
been sent to the poor, and which I was said to have 
received; and also concerning a legacy of twenty- 
four pounds, of Joost Daems. I replied thereupon, 
that I had never seen the letter, which is the case; 



MARTYRS MIRROR. 



1015 



but these letters cause great grief. I have received 
as many letters as any man in Flanders or Brabant; 
but I cleared myself from every important imputa- 
tion. However, tribulation and bonds must come 
from somewhere; and, moreover, the Lord be 
thanked, I do not trouble myself about it. I am 
satisfied with every thing that the Lord has sent me. 
God the Lord suffers it to happen, that he may 
thereby prove, whether there is any thing in my 
heart that is displeasing to him, or whether I love 
aught more than him; for the Lord is jealous, and 
he will be alone the dearest, of which he is also well 
worthy, for he has dearly purchased us, namely, 
with the precious blood of his Son, our Lord Jesus 
Christ; hence we must also prove in the power of 
our faith, that we love him above husband, wife or 
child, house, field, gold, silver, and the last and 
dearest pledge, that is our own life. 

When one is thus brought to the touch-stone, 
then it is made manifest upon what one has built, 
whether it be gold, silver, precious stones, or wood, 
hay, or stubble; for every one's work shall then be 
made manifest, as by fire. Hence, I counsel my dear 
brethren and sisters in the Lord, that are now at 
liberty, that you will wake up manfully, for it may 
easily come to pass, that persecution will also arise 
among you, as now in Flanders; for this liberty we 
also had about seven years. Hence, all true soldiers 
in Christ Jesus are always to equip themselves with 
the armor of righteousness, having on the helmet 
of salvation and the breast-plate of righteousness, 
girded with the girdle of truth, having the sword of 
the Spirit, and the shield of faith, wherewith one is 
able to quench all the fiery darts of the wicked. 
But, friends, the slothful would sometimes allow 
their weapons to stand in a corner, and thus they 
would easily rust; and when there would be a ne- 
cessity for conflict, that the enemy (who walketh 
about as a fierce lion) should come upon us, then 
alas ! they would have to be sought in the corner, 
completely rusted over, and thus the enemy should 
surprise us by strategy. Therefore Paul gives good 
advice, saying: "Watch ye, stand fast in the faith, 
quit you like men, be strong. Let all your things 
be done with charity." i Cor. 16:13, J 4- 

Friends, I should write more, but you are your- 
selves taught of God; and as the anointing teacheth 
you of all things, and is truth, and is no lie, and 
even as it hath taught you, ye shall abide in it. 
1 John 2:27. I will herewith commend you to the 
Lord, and to the word of his grace. Take my pre- 
sumptuous letter in good part. 

Know, brother, that I have written my daughter 
a testament letter, in case our life here should soon 
close. 

By me, your weak brother in the Lord, on the 
13th of January, 1589, imprisoned for the truth. 
Amen. Joost de Tollenaer. 



THE SECOND LETTER FROM JOOST DE TOLLENAER. 

I wish you, my heartily beloved brethren and 
sisters in the Lord (who as scattered strangers are 
dispersed in every country, driven and persecuted 



from their lands, cities, houses, and goods, and this 
for the testimony of Jesus Christ), grace, peace and 
mercy from God our heavenly Father, through 
Jesus Christ his only begotten Son our Lord and 
Savior, through whom we have become partakers 
of the divine promises in his holy name, for he has 
cleansed us by the washing ol regeneration in his 
holy blood, and chosen us from all kindreds of the 
earth, for a holy priesthood, to offer up spiritual 
sacrifices, acceptable to God by Christ. May he 
strengthen and confirm my dear and in God be- 
loved brethren and sisters, with his Holy Spirit, in 
the inner man, to the praise and glory of the great, 
invincible God of heaven and earth, that you may 
shine as bright lights among the heathen nations 
among whom you dwell as scattered strangers, so 
that many thousands may take hold of your skirts, 
and say: My dear, we will go up with you; for we 
see that the Lord is with you. Zech. 8 : 23. To this 
end may the Lord give you his blessing, to the 
praise, glory and honor of his holy, great and ador- 
able name. 

After wishing all Christian salutation to you, my 
dear and in God beloved brethren and sisters in the 
Lord, and hearing by our last examinations, of the 
23d and 28th of March, that the time of our pilgrim- 
age may very soon be at an end, I felt constrained 
by brotherly and simple love, to write you, my dear 
friends a little, thereby making known to you joyful 
tidings, namely, that, by the grace of the Lord, 
I and my fellow-prisoners are of good courage in 
soul and body, to adhere to the holy truth as long 
as we have the breath of life in us, having committed 
body and soul into God's powerful keeping— for 
you welcome news, and for us a happy portion. 
May God through grace grant this to us, as serv- 
ants unworthy of being partakers of his sufferings. 
But I rejoice in the spirit with all my heart, that 
God has called me to such grace, of which the 
world is not worthy, because of the unbelief of their 
hearts. 

Further, my dear and affectionately beloved breth- 
ren and sisters in the Lord, it is our cordial request 
to all the elect, that fear God from the heart, truly 
and fervently, in a holy faith which worketh by love, 
that you will bow the knees of your heart before 
the almighty God, the Father of our Lord Jesus 
Christ, to pray for us prisoners, as imprisoned with 
them, and for us that suffer adversity, as being 
yourselves also in the body; so that we may glori- 
ously accomplish the end of our faith (which through 
the grace of God we confessed before this evil and 
wicked generation, who are enemies of the cross 
of Christ), and yield our bodies a sacrifice accept- 
able unto God through Jesus Christ, to the praise 
of his great name, the edification of our neighbor, 
and for a light unto the world ; this is the prayer 
of us all. 

Furthermore, dear friends, I find in this my tribu- 
lation, afflictions and bonds and reproach, that hap- 
pened to me, unworthy one, for the righteousness 
of God, that God is faithful in all his promises; who 
does not suffer us to be tempted above that we are 
able, but makes with the temptation also a way to 
escape. He does not leave his people comfortless; 



1016 



MARTYRS MIRROR. 



he will with his Spirit answer for us before kings 
and princes, as much as we shall need in that time. 
He has said: "I will never leave thee, nor forsake 
thee." Hence, I will rely on the Lord, and not fear 
what man shall do unto me. Though they now 
break the earthly house of this tabernacle, we know 
assuredly, that for the righteous there is a dwelling 
prepared in heaven, which is not made with hands, 
but is eternal; for which house my soul has a heart- 
felt desire. For, friends, there is always a very great 
conflict, outwardly and inwardly; for within flesh 
and blood manifest their nature, which must be re- 
sisted by faith; outwardly, against the pride of the 
world and the false prophets, and lying spirits, 
against which we must fight valiantly with the sword 
of the Spirit, which is the word of God. O friends, 
I have already well proved it; for I have been as- 
sailed by them twelve different times, six times by 
the secular authorities, and six times by the false 
prophets. The authorities said to me, that I had a 
spirit of pride in me and such evil opinions; and 
that I therefore would not suffer myself to be moved. 
I asked them, whether that was great pride, that I 
suffered myself to be spoiled of all my property, of 
wife and child, and finally to be a spectacle to all 
men; that I shall be burnt at the stake, and thus 
my flesh be given for food to the beasts and to the 
birds of heaven . They said again : ' ' Yes, you pride 
yourself therein. " I said: "No, but we rejoice be- 
cause we have become partakers of Christ's suffer- 
ings." 

I warned them, that they should take heed, be- 
fore they laid their hands upon those that seek to 
practice their faith in peace, that have done in- 
jury to neither you nor yours. They said that we 
were rebels and seditious, and seduced many simple 
hearts, and drew them to our faith, and that we 
were worthy of greater punishment than thieves and 
robbers. I said: "We seduce no souls; but your 
false prophets seduce many thousands of souls by 
their doctrine and false religion, which they practice 
under a semblance of holiness." 

They looked at me sternly. Many other things 
were said, which I do not deem necessary to write. 
And as further regards their asking for my age, 
and how long I had been in the faith, and concern- 
ing my deaconship, I have written it in my other 
letter, which some of you may have read, as I un- 
derstand from a letter which I received yesterday. 
The same came very welcome to me; for, friends, 
it does so much good, when letters of comfort and 
warning arrive, yea, they are more acceptable than 
many pieces of gold. For, friends, a line written 
by the labor of another, tastes much better than 
if one had ten times more with himself. 

Further, friends, ten or twelve days afterwards 
the authorities sent two learned men, the parish 
priest of St. John, and a canon, who also had much 
to say and made a very long speech, finally asking 
me, why I had departed from the mother, the 
Catholic Roman Church. I very briefly said that 
I did not regard it as the true, holy church. They 
asked: "Why?" I said: "Because there is nothing 
else practiced than a false, invented religion. ' ' This 
they took very ill, and very many things were said 



upon it, very much as it was with our friends in 
former times. 

And in ?bout ten or twelve days after that, they 
came again and brought with them the priest Mi- 
chielken, who is an apostate, and has by this time 
become a priest. Then the parish priest, whose name 
is Sir Jan van Dale, said to me: "Do you know Sir 
Michielken?" I said: "Yes." He said: "Why do 
you not also turn from your heresy, as Sir Michiel- 
ken has done? If your belief were good, he would 
not have departed from it, and returned to the 
mother, the holy church." I said that he had de- 
parted from the holy church of God, to the worship 
of idols and to the doctrine of devils. ' ' They asked : 
"What is idolatry in our church?" I said: "In 
the first place, all the images that stand in it, before 
which you burn candles, offer sacrifice, and bow 
your knees." They said that the images were the 
books for the simple, and the mass and sacrifice 
which they performed, were all holy prayers." I 
said: "If all were good, as you say, you should 
put it into Flemish or into Dutch, so that the simple 
might be taught. For this purpose you have the 
Gospel book, from which you might teach. But 
you are afraid, that the people might learn too 
much from it." In short, we also had very many 
words in regard to the sending of preachers, and 
of infant baptism ; but I deem it unnecessary to write 
much about it, for it all goes the same way as is 
written in the Offerboeck; for if I were to write all, 
I should not be able to put it on seven or eight 
sheets of paper; and much of it I have also for- 
gotten, for it occurred at so many different times. 

Finally there came the pensionary Schoockman 
with his son, who is clerk of the criminal court. 
He ordered that I and Michiel Buyse should come 
together, to speak with him. Hence I prayed the 
Lord, that he would keep me according to his 
promise. Then I went down stairs, and when I and 
Michiel got there, we respectfully saluted him, and 
he also bade us a good evening. He asked us to- 
gether, whether we did not tire of being in prison 
so long. Answer. "We must be patient therein." 
"Yes," said he, "it is your fault, and you inflict it 
upon yourselves; if you would suffer yourselves to 
be moved, and would depart from your opinion, 
all should be well, for it is only vain-glory and a 
spirit of pride, that impels you to it." I told him as 
I said before, that this which demands the sacrifice 
of body and property was not pride. He strenu- 
ously defended the Roman Empire, and greatly ex- 
alted the church of the priests, that it had been 
from the time of the apostles until now. He also 
adduced many unscriptural arguments, which are 
not worthy of being written. And again, he said: 
' ' Though there are some abuses, it is therefore none 
the less the faith. I am well aware, that there are 
priests who might live more virtuously; but we must 
not look to their works, but hearken after their 
words. Michiel said: "A good tree bears good 
fruit, which a bad tree does not. ' ' 

In the second place, I said ; ' ' My lords, we have 
the truth, and I hope by the grace of God, that we 
shall adhere to it unto the end." He also made 
many words, saying, that he had come out of com- 



MARTYRS MIRROR. 



1017 



passion which he had for us; "and inasmuch," 
said he, "as you will not hearken to the clergy, 
I come of my own accord, finding myself con- 
strained thereto, hoping that you would hearken 
to me more." For (said he, and smote his breast) 
if it had not been for him, it would already have 
been over with us, but he had prevented it. We 
also know, that he has very great influence, with 
the Court as well as with the lords of the city, for 
in many things in the government of the city, his 
wishes, to a great extent, are consulted. Thus he 
finally said (smiting his breast once more), that we 
should have to die; "for," said he, "it has been 
determined by the lords of the council of Flanders, 
by the high council, by the Court, and by His 
Highness the Prince of Parma." Thereupon I joy- 
fully replied, saying: "The will of the Lord be done 
with us; to this end (once to die), are we born." 

"Yes," said he, "the dying is a small matter, 
but that you shall hereafter go into perdition !" for 
he had previously damned us many times. Hence, 
Michiel answered, that judgment belonged to God. 
Then he said : ' ' Perhaps you say that we are 
damned." Thereupon, I said, "We do not con- 
demn those that are without us; God will judge 
them." But, friends, they are a presumptuous, 
proud tribe, and they blaspheme God and his holy 
temple without any fear. He further also said: If we 
would renounce, he should do his best with His 
Highness, though he should have to travel to the 
Court himself, which should cost a good deal. 
Thus, friends, it seems, according to what we hear, 
that though we should forsake the faith, we should 
still be in peril of death . And thus he finally left us, 
begging us to think of his words. ' ' I hope, ' ' said 
he, "that the Holy Spirit will work in them." But 
we had another hope, namely, that God the Father 
of our Lord Jesus Christ shall strengthen us by his 
Spirit, that we may abide in the truth unto the end 
of our life. 

Friends, we were with him over two hours. And 
we used few words, except now and then, when we 
could not pass something by, which required a re- 
ply; for much speaking is of little avail, and they 
say that they come to teach us; but we do not want 
to be taught by them. This the priests said to me 
alone, for we were examined separately, except this 
last time. 

And about five or six days after, he sent his son 
to us once more, asking us, whether we had at- 
tended to and considered this matter. Thereupon 
we said that we wanted to adhere to the faith in 
Jesus Christ, as we confessed from the first. Hence, 
he left us, which was on the 28th of March. 

Thus, my affectionately beloved brethren and sis- 
ters in the Lord, we daily expect the day of our 
redemption, that we might offer up our sacrifice. I 
had almost forgotten to state that the pensionary 
had told us : " You may perhaps be taken unawares 
some night, when you will least expect it." Hence, 
God knows what they have in mind. They have no 
power over us, except the Lord permit them. God 
is our strength and power, and the sword of our 
conquest. And though we must suffer for his sake, 
we must possess our souls with patience, remem- 



bering, that the apostle says (1 Pet. 2:20), that it 
is acceptable with God, to suffer for well-doing; 
though, dear brethren and sisters in the Lord, the 
world does not regard it as acceptable, for (1 Co- 
rinthians 1:18) it is written: "That the preaching 
of the cross is to them that perish, foolishness; but 
unto us which are saved, it is the power of God, 
which power God works by his Spirit, to the com- 
fort and strengthening of their mind. 

Hence, my dear brethren and sisters, watch ye, 
stand fast in the faith, quit you like men, be strong, 
and let all your things be done with charity, so that 
you may grow up and increase, and not depart in 
love, in hope, in faith, which is a precious treasure, 
that we have received in our earthen vessels through 
the Holy Spirit. Keep it diligently with great care- 
fulness, for part of us have long labored for it, and 
through light minded carelessness one is so soon 
spoiled of it, and then all labor that has been done 
is lost. For if the righteous man shall turn away, 
says the Lord, my soul shall have no pleasure in 
him. He forsakes the fountain of living waters, and 
they that depart from him shall be written in the 
earth, neither shall their names be found in the 
bookoflife. Heb. 10:38; Jer. 2:13; 17:13; Philip- 
pians4:3. 

Hence, watch in the faith, and let us exercise as 
great care for our spiritual treasure which we have 
through grace received by faith in Christ Jesus, as 
many a man exercises for his perishable treasures, 
which thieves and robbers covet, as sometimes ap- 
pears; as for instance in my own case, and that of 
Michiel my fellow-prisoner; for they have robbed 
us of nearly everything. And many are of such 
a disposition, that they like to acquire temporal 
wealth, not properly considering the words of Paul, 
that such fall into temptation and great snares. 
1 Tim. 6:9. And covetousness, which Paul calls 
idolatry (Eph. 5:5), has a long cloak, so that one 
cannot easily get at it. And they gather great treas- 
ures for their children, which is opening a wide door 
by which to introduce them into the world. But 
the best treasure which can be left to children, is 
this: To instruct them from their youth to fear God; 
to present to them the word of the Lord, as far as 
their understanding can comprehend it, and as the 
forefathers taught their children, to fear God, shun 
sin, and do good, as we have examples in Abraham, 
who commanded his children after him; likewise in 
Susanna; also in old Tobit, who taught his son from 
his youth to fear God; and also in Sara, the daugh- 
ter of Raguel. 

Friends, diligently search the Scriptures, which 
will sufficiently instruct you. Let us always follow 
that which is good, and exhort and provoke one 
another to good works, to excel therein. Hence, I 
write once more as before; for the axe is now al- 
ready laid at the root of the trees, and every tree 
which bringeth not forth good fruit is hewn down 
and cast in the fire. Matt. 3:10. And that we be 
not like the five foolish virgins; that when the bride- 
groom comes we be not sleeping, so that we may 
then not have to go and buy the oil to burn in our 
lamps. Hence, the faith which worketh by love 
shall shine gloriously before the Lord. For not 



1018 



MARTYRS MIRROR. 



every one that saith unto me, Lord, Lord, shall 
enter into the kingdom of God; but he that doeth 
the will of my Father which is in heaven. Matthew 
7:21. 

Hence Christ says: "Blessed are they that hear 
the word of God, and keep it." Luke 11:28. 
"Blessed is he that readeth, and they that hear the 
words of this prophecy, and keep those things 
which are written therein: for the time is at hand." 
Rev. 1:3. Let us continue in Christ's word, and 
we shall also be his disciples, and remain such for- 
ever. John 8:31. 

_ Further, my affectionately beloved brethren and 
sisters in the Lord, we find in all the Scriptures, 
that all the holy patriarchs, prophets, and apostles 
were moved to teach and exhort us to peace, love 
and unity; for the apostle says: "The peace of 
God, which passeth all understanding, keep your 
hearts and minds in Christ Jesus." Phil. 4:7. Peter 
says: "Unto unfeigned love of the brethren, see 
that ye love one another with a pure heart fervently: 
being born again, not of corruptible seed, butofin- 
coruptible, by the word of God, which liveth and 
abideth forever." 1 Pet. 1:22, 23. O friends, where 
love, peace and unity exist in the church, there is 
exceeding wealth. The Psalmist truly says: "How 
pleasant it is for brethren to dwell together in unity ! 
it is like precious ointment. Ps. 133: 1, 2. But where 
there is discord, there the hearts must grievously 
sigh over one another, and eat their bread with 
mourning; and thus the feast days (when the bread 
of the Lord should be broken in the Lord's church, 
in remembrance of the abundant benefits of the 
Lord) are turned into days of mourning, which to 
behold causes great sorrow to the simple; as, alas ! 
is to be lamented with weeping eyes at Harlem and 
concerning several other churches that are infected 
with such diseases, which is a sorry thing for me 
and others with me in our countries to hear. May 
the complaint thereof ascend to the Lord in high 
heaven. 

O that God would grant grace, that they could 
bear one another in love, and that the principal ones 
would bow themselves under the mighty hand of 
God, and deny themselves, for the holy will of the 
Lord and for the sake of his church. I should hope 
that it would not give them an evil conscience, if 
they submitted to it for the sake of peace, and if 
every one were little in his own eyes; how well it 
should go, and how soon everything should be 
peacefully settled ! O friends, let us bow the knees 
of our hearts before the Lord, that Christian unity 
among one another may come upon the spiritual 
Israel, so that a triumphant thanksgiving with joy 
and gladness in the spirit may be observed in all 
the churches. Hence seek peace, and pursue after, 
it. Heb. 12:14. Consider the word, pursue; for 
when a man pursues something, he goes after it 
with haste. O friends, it is more than time for you 
to make peace and unity, lest haply the Lord pun- 
ish in wrath. For no one is assured, that there will 
always remain liberty in the country; there will per- 
haps be a change in the country there, as there is 
in Flanders and Brabant. 



Hence, my dear brethren and sisters in the Lord, 
I and my fellow-prisoners pray you, and this with 
bended knees and a sad heart, in the name of our 
Lord Jesus Christ (before whom every knee must 
bow, and who shall also without respect to persons 
recompense every one, according to that he hath 
done, whether it be good or bad), that you will 
make peace and unity with the Lord; for blessed 
are the peacemakers, says Christ; for they shall in- 
herit the kingdom of heaven; so that the pleasant 
mountain of the Lord, and the holy city of Jerusa- 
lem, may be found in glorious appearance, with all 
her pleasant fountains, from which the waters of the 
Holy Spirit spring forth abundantly, into the hearts 
of the elect and holy citizens and of the household 
of God, who are firmly founded upon the founda- 
tion of the prophets and apostles, of which Christ 
Jesus is the true corner stone. 

Herewith, I will bid my dear brethren and sisters 
in the Lord, a final farewell and Christian adieu, till 
we meet where parting shall be no more, which is 
in the new, heavenly Jerusalem, where the King of 
kings shall reign forever with the sceptre of his eter- 
nal, imperishable kingdom. I herewith commend 
you to the Lord, and to the comforting, rich word 
of his grace, by which word we are called in peace, 
to keep the unity of the Spirit through the bond of 
peace. Adhere valiantly to the truth, and pray the 
Lord for us, as already written; we hope to do the 
same for you, according to our weak ability. I hope 
that the Lord will keep us unto the end of our life. 

friends, I have such a heartfelt desire for the day 
of my redemption, to rest under the altar, Christ 
Jesus, with all our dear brethren and sisters that 
have been put to death before us for the testimony 
of Jesus Christ, who did not spare their lives, but 
willingly surrendered them for his holy name's sake. 

Thus, my dear brethren and sisters in the Lord, 
hasten too, and betake your hearts under the bloody 
banner of Jesus Christ, to help bear his reproach 
without the camp of the Lord, and this from pure 
love without fear. For he that feareth hath torment; 
but perfect love casteth out fear. 1 John 4:18. O 
friends, where such love is, there love is stronger 
than death, and jealousy hard as hell ; the coals 
thereof are coals of fire, and a flame of the Lord, so 
that many waters cannot quench love. Cant. 8:6, 7. 
Hence, let all your things be done in love, and be 
steadfast and immovable, and abounding in the 
work of the Lord, knowing that your labor is not 
in vain in the Lord. I hereby humbly pray you, to 
take my simple writing in good part, though it has 
not been well arranged. For, friends, far be it, that 

1 should think myself fit to exhort, but I need to be 
exhorted myself; but I include myself in everything 
that I have written here, for it has been done out of 
simple, brotherly love, this the Lord knows; and I 
hope by the grace of God to confirm it with my 
death, as seems probable according to what we 
hear. The Lord strengthen us in our last extremity 
with his Spirit, who is a helper in distress. 

Finally, my dear brethren, rejoice, be perfect, be 
of good comfort, be of one mind, live in peace; and 
the God of love and peace shall be with you. 2 Co- 
rinthians 13: 11. Watch in the faith! 



MARTYRS MIRROR. 



1019 



By me, a weak brother, a feeble member of the 
body of Christ, too undeserving for all the mercy of 
God, and unworthy of his grace, to suffer. O Lord, 
make me, unworthy one, worthy. Michiel Buysen 
and Sijntgen Wens greet you much with the peace 
of the Lord. Joost de Tollenaer. 



ANOTHER LETTER FROM JOOST DE TOLLENAER, 
TO HIS MOTHER. 

Grace, peace and mercy from God our heavenly 
Father, through Jesus Christ his only begotten Son 
and the Savior of the whole world ; for as by one 
man death came into the world, so by one man 
came life into the world, that all that believe in his 
name should obtain eternal life. May he strengthen 
and confirm you with his Holy Spirit in all your 
tribulation and grief which you bear on my account; 
but be patient, my dear, beloved, old mother, for 
your tribulation shall be turned into eternal joy. 

To the same only wise and strong, invincible God 
be praise, glory, honor, power and blessing forever 
and ever. 

After all affectionate and Christian greeting to 
you my dear and in God beloved mother and sister 
in the Lord, .whom I love from the very depth of 
my whole heart, I inform you, that my mind is still 
unchanged, hoping by the grace of the Lord to ad- 
here to his holy truth, which I also have not been 
ashamed to confess before men, and this upon the 
consolation that Christ will also not be ashamed to 
confess me before his heavenly Father and his holy 
angels, which will be an everlasting consolation of re- 
ward for those who shall continue in the faith stead- 
fast unto the end. To this end may he strengthen 
and confirm me and all those that are with me in dis- 
tress, with his Holy Spirit, so that he may ever rule 
in our hearts to the praise and honor of his holy 
and most worthy and adorable name. For this I 
pray day and night in my weakness.; asking also 
your love, my beloved mother, that you will help 
pray the almighty God for us poor prisoners, that 
we may keep the faith in fervent love unto the end, 
to the salvation of our souls, to the edification of 
our neighbor, and for a light unto the world, 

O my dear, beloved mother, you who have given 
birth to me in such pain and anguish, and have 
moreover brought me up with great carefulness, 
with what should I be able to recompense your 
motherly love? I have nothing with which 1 can 
fully requite it. But since you fear God, standing in 
the same faith with me, I have a living hope to the 
eternal, almighty God, that he shall give me strength 
in my faith, to finish it to his name's honor, and 
this I know will be greater joy to your heart, than 
if I should bring you many pieces of gold. 

Thereto I have good courage, for the Lord is 
faithful in all his promises; for he forsakes no one 
that flees to him for refuge; but he keeps his chosen 
as the apple of his eye. O how pleasant it is to fear 
the Lord, for him that with a resigned heart puts 
himself under obedience to the Lord. Hence let us 
always, as long as we have the breath of life in us, 



walk in the pure love of the truth, as children that 
are born of God, for God is love, and he that abides 
in love abides in God, and God in him. i John 4: 7, 
8. Hence Paul says: "Who shall separate us from 
the love of Christ? shall tribulation, or distress, or 
famine, or nakedness or peril, or sword? As it 
is written, For thy sake we are killed all the 
day long; we are accounted as sheep for the 
slaughter. Nay, in all these things we are more 
than conquerors through him that loved us. For I 
am persuaded, neither death, nor life, nor angels, 
nor principalities, nor powers, nor things present, 
nor things to come, nor height, nor depth, nor 
any other creature, shall be able to separate us from 
the love of God, which is in Christ Jesus our Lord." 

Hence Paul calls love the bond of perfectness.* 
Herewith I will bid my dear and in God beloved 
mother, a Christian farewell and final adieu. Adieu 
my chosen, beloved mother and sister in the Lord, 
and be of good cheer in the Lord and grieve not too 
much on my account, for parting must come once; 
but we expect, in the hope of faith, a heavenly 
meeting, where parting shall be no more; there I 
hope to wait for you under the altar of Christ. I 
pray you always to have good intercouse with my 
dear wife after my departure; for I shall leave an 
afflicted widow. Hence do the best as long as you 
are together; for, as far as I understand, it may 
take an end with us this or the following week. 
The Lord grant me strength in my last extremity. 
Adieu, my dear mother; with an inward kiss of love 
and peace. Greet in my name my dear and in God 
beloved wife, with the kiss of love and peace; and 
also J. F. E. and V. T. with their company, and 
Stoffel and Margriete S., when it is convenient. 
Farewell and a final adieu to all that fear God. I 
would like to have it remain secret, that we write 
letters from here, for they have troubled and vexed 
us on account of it. May the Lord open the eyes of 
all our enemies, that they may see whom they pierce 
and distress. 

By me, your beloved son, in all subjection, ac- 
cording to my weak ability. 

'Joost de Tollenaer. 



a testament from joost de tollenaer, to 
his daughter. 

If thou criest after knowledge, and liftest up thy 
voice for understanding; if thou seekest her as sil- 
ver, and searchest for her as for hid treasures; then 
shalt thou understand the fear of the Lord, and find 
the knowledge of God. Prov. 2: 3 — 5. 

If thou wilt serve God, be in earnest with it, lest 
thou tempt him. Eccl. 18:23. 

Be not slothful in business, but fervent in spirit, 
rejoicing in hope, patient in tribulation; continuing 
instant in prayer. Rom. 12:11, 12. 

Search the Scriptures; for in them ye think ye 
have eternal life; and they are they which testify of 
me. Jn. 5:39. • 

* The original has it, Hence Paul calls the bond of love a per- 



lOQO 



MARTYRS MIRROR. 



Cursed be he that doeth the work of the Lord 
negligently, Jer. 48 : 10. 

I, Joost de Tollenaer, your father, was apprehen- 
ded in Ghent, and brought into the Saucelet (the 
city prison), in the corn market, after ten o"* clock in 
the night, of the 13th of January, 1589, and this for 
the word of God and the testimony of Jesus Christ. 
The Lord strengthen me by his Holy Spirit unto 
the end of my life, and all those that are in distress, 
without as well as in bonds. 

Betgen, this is your age, and is for your remem- 
brance. 

Betgen de Tollenaer was born on the 14th of Au- 
gust, A. D. 1574. God strengthen you in virtue 
according to his will. And if I die for the name of 
the Lord, the following letter is written to you for a 
testament, and for a remembrance all your life. 
But if I do not die, it is for the delight and instruc- 
tion of your heart, that you should conduct yourself, 
to fear the Lord your God. 

Fear God, and keep his commandments; for this 
behooves all men. 

By holy faith and love effectual 
Man is saved through Jesus Christ. 

May the only and merciful, almighty God, who is 
full of all mercy and a Father of the afflicted wid- 
ows and orphans; and a Ruler of all those that trust 
in him, cause you, my daughter and child, to grow 
up in wisdom and in the knowledge of the truth, so 
that you may know and learn to fear the most high 
God, who created and made heaven and earth, the 
sea and all the fountains of water. May the eternal 
almighty Father, grant you this through Jesus 
Christ his only begotten Son, our Lord and Savior. 
Amen. 

Hear, my dear child Betgen, and understand my 
word, written to you in the name of the Lord, and 
let my speech enter into your heart, and receive it as 
a precious treasure of gold, that is, that you are from 
your very youth to learn to fear the Lord your God 
with all your heart, with all your soul, and with all 
your ability; and walk in all his ways, and serve the 
Lord with the whole heart and soul, and keep the 
commandments of the Lord your God, so that it 
may go well with you in the land; and the Lord 
will give you his rich grace, and all manner of spir- 
itual blessings. For the fear of God is an overflow- 
ing fountain of eternal life, which quickens heart 
and spirit, and creates a longing and desire to hear 
the words of God; for they strengthen the inner 
man in soul, spirit, and body. 

Hence, my dear child, endeavor from your youth 
to shun and avoid evil; for it will now be time to 
perceive and learn to discern what is good and evil. 
For he that knoweth to do good and doeth it not. 
to him it shall be accounted sin. James 4: 17. And 
the wise man says: That the Spirit of God does not 
dwell in a careless soul, nor in a body that is subject 
to sin. Wis. 1 : 4. Therefore learn henceforth to 
shun sin like the face of a serpent. Hence be sober, 
of good conduct and modest, and avoid all light 
company, which is carnal and worldly minded; for 



the world and all the lust thereof shall perish, but 
he that doeth the will of God abideth forever. 
1 John 2:17. Hence have your intercourse with 
those that fear the Lord, and walk in God's ways; 
and you shall grow up as a daughter of Sarah, 
which will be acceptable before the Lord. Hence, 
my child, if you lack wisdom, you must ask it of 
God: who giveth it to all men liberally, and up- 
braideth not. But he must ask in faith, nothing 
doubting, and it shall be given him. James 1:5, 6. 
Hence ask the Lord your God humbly with bended 
knees, and this often and constantly. Going, stand- 
ing, working, always have the Lord before your 
eyes, calling upon him with prayer and supplication, 
saying: O Lord, my Lord, direct me in thy ways; 
give me wisdom that comes from the throne of thy 
glory, and cleanse me from all my sins, that I may 
be worthy to become a holy temple. Give me grace 
that I may be meek and humble of heart, and little 
in my own eyes, so that thy Holy Spirit may dwell 
in me, and that I may grow up in thy holy divine 
fear; to the eternal salvation of my soul, and to the 
praise, glory and honor of thy holy, most worthy, 
adorable name. O Lord, strengthen me, miserable 
one, since I am but dust and ashes. O Lord, be 
merciful unto me, and help me forever. Amen. 

And if you, my child, thus betake your heart 
with all humility to the Lord, and unceasingly 
cleave to him with prayer and supplication, he will 
delight in you, and abundantly give you the fear of 
God, and the knowledge of wisdom. For the fear 
of God is a tree of life, and his branches flourish for- 
ever, and his fruits are righteousness, peace and joy 
in the Holy Ghost, and his leaves serve for the heal- 
ing of the nations; but none eat of the fruits save 
those that are born again of water and of the Spirit; 
who, through baptism in Christ Jesus, have buried 
the old Adam with all his carnal lusts; who renounce 
the devil, hell, death, the world and all its false ap- 
pearance, and henceforth walk according to the 
holy will of God the Lord, with all the elect chil- 
dren of God, whose names are written in the book 
of eternal life. Hence fear God from the heart; not 
as the world does, who profess that they know God 
but in works they deny him, being abominable unto 
God, and disobedient, and unto every good work 
reprobate. Tit. 1:15. But God has chosen him a pe- 
culiar and holy people, zealous of good works, to do 
his will. 1 Pet. 2:9; Tit. 2:14. Hence we must 
above all, as I have written before, diligently fear 
the Lord with an humble heart. Perfect and upright 
was Job, fearing God, and eschewing evil; for to 
depart from evil is understanding. Job 1:1; 28:28. 
Hence serve the Lord with fear, and rejoice with 
trembling. Ps. 2:11. For the fear of the Lord is 
the beginning of wisdom ; it is a good understand- 
ing; and he that doeth according to it, his praise 
endureth forever. And then the wise man also says: 
The fear of the Lord is to hate evil, pride, and arro- 
gancy, and the evil way. Pro v. 8:13. He that 
walketh in his uprightness feareth the Lord; but he 
that is perverse in his ways, despiseth him, and fall- 
eth in the snares of death. 14:2. For where one 
suffers in the fear of God, for the name of the Lord, 
there are wealth and honor; and the fear of the 



MARTYRS MIRROR. 



1021 



Lord is the beginning of wisdom, and is in the 
depth of the heart only with the faithful, and dwells 
only with the chosen women, and is found only 
with the righteous and the faithful. The fear of the 
Lord is true religion; it keeps and makes the heart 
good, and gives joy and gladness; for he that fears 
the Lord shall prosper, and when he needs comfort, 
he shall be blessed of the Lord. The fear of the 
Lord prevents sin; for he that is without fear cannot 
please God. Eccl. i. 

Hence, my child, when it goes well with you, 
watch, and continue steadfast in the fear of the 
Lord, and be not proud, for a haughty spirit goes 
before a fall. Prov. 16:18. Therefore have God 
always before your eyes in all your ways, and seek 
to please him with an upright heart ; and God shall 
be with you, and have compassion upon your weak- 
ness, and wink at sin when it comes upon you 
unawares through ignorance or misapprehension. 
But presumptuous sinning and obstinacy are an 
abomination before the Lord, and he will not leave 
unpunished such as thus lightly esteem his words. 
Therefore take heed to yourself, that you be not 
a slave of sin. And give not your mouth to lying; 
for the mouth that lieth slayeth the soul. Wis. 1:11. 
There is more hope of a thief, than of a man accus- 
tomed to lie; for they are every man's enemy. 
A lying child is always hated, and whatever they 
speak, their words are not hearkened to, and men 
hold them in derision. The devil is a liar from the 
beginning, and abode not in the truth. Hence all 
the ungodly are called children of the devil. When 
they speak lies, they do according to the nature 
of their father the devil, who has always continued 
a liar, wherefore he was also cast out of heaven. 
Hence, my child, always speak the truth, for the 
same maketh not ashamed, whether it be for or 
against you. Always say just as it is; for though 
you have erred in something, yet if you speak the 
truth, it will be overlooked more readily, than if you 
sought to cover it by lying ; for lies ultimately are 
made manifest and come to light, and then the liar 
must with shame hear words of reproach, which is 
an abomination before God and men. Hence Paul 
says : Lie not one to another, but let every one 
speak the truth from the heart with his neighbor ; 
for liars shall have no part in the kingdom of God. 

Behold, my dear child Betgen, I have set before 
you many excellent and precious treasures, and all 
for your admonition. I pray you, take them to 
heart, and often read them over ; so that you may 
thereby be instructed in the fear of God. And do 
not let this my letter (which I have written with 
much pains in my prison, with trepidation, fearing 
lest some one should suddenly surprise me), to lie 
there idle as a dead fable; but lay it to heart, for 
a child that loves her father will also love that which 
comes from her father, and often read it over with 
delight, thereby remembering her father's affection- 
ate favor. For as a man, that has his delight in a 
treasure of money, which he has locked in his 
strong chest, often goes to contemplate the treas- 
ure, to count it over, and to make calculations 
with it ; so do also you often look over and peruse 
this my letter ; for it is of more value than many 



pieces of gold, for it points you to the fountain 
of life, whereby your soul may live for ever, if you 
will be subject to the truth. However, my child, 
you are young yet, and your mind cannot yet 
comprehend it all ; but I hope the understand- 
ing will come yet. Hence give good attention from 
your youth, to hear the words of God, and the 
Lord will give you wisdom ; buy it of the Lord, 
for he will give it to you for nothing. Hence lay 
my words to heart, for they are not my words, but 
the holy word of the Lord, which Christ himself has 
taught us. Therefore, if you would be saved, keep 
the Lord's commandments. For he that loves 
Christ, and will be his disciple, the same will con- 
tinue in his word ; with him he shall keep his sup- 
per in the kingdom of God, his heavenly Father, 
and he will go before them and serve them, and 
dwell with them for ever. But he that will be God's 
servant here, must submit to much temptation ; he 
must also take his cross upon him, and thus daily 
follow him ; for Christ says : Ye shall weep and la- 
ment, but the world shall rejoice ; but be of good 
cheer: I have overcome the world. Even as ap- 
pears now, my child ; because I fear God, and ac- 
cording to my weak ability separate from the world, 
therefore the world hates me. And through their 
wicked hatred and envy they have imprisoned me, 
and it may very soon come to pass, that they shall 
kill me for the name of Jesus Christ, and for the 
testimony of his holy word, wherein I also stand 
steadfast through the grace of the Lord, to risk 
for it all that I have. For I have nothing which I 
have not received from the Lord ; hence we must will- 
ingly surrender it again for his holy name, for what 
we possess here in this world is but lent us ; hence 
they are foolish who set their heart upon temporal 
things. For he that fears God must possess all 
things as though he had them not, for our goods 
are a prey to every one. All they that fear God are 
thrust out of their houses, and they will spoil and 
scatter them. By this it is known who are God's 
chosen children : they are tried as gold in the 
fire. 

Therefore, my child, search the holy Scriptures ; 
they shall show you, that the godfearing must enter 
into the kingdom of God through much tribulation 
and suffering. But the ungodly world is not worthy 
to suffer for the name of the Lord, for they do not 
know the name of Christ in the spirit. For if they 
had known him, they would in former times not 
have crucified the Lord of glory. Hence, if they 
hated, persecuted and envied Christ the Son of God, 
and said that he had a devil, how much the more 
his disciples ! But the Lord be thanked, all their 
upbraiding, reviling and envying is of no avail, 
but the word of God ; and Christ says : Blessed are 
ye, when men speak evil of you falsely; rejoice and 
be glad, for your reward shall be great in heaven. 
Matt. 5:11, 12. Peter says : The Holy Spirit of God 
resteth upon him. 1 Pet. 4 : 14. For as the suffer- 
ings of Christ abound in us, so our consolation also 
aboundeth by Christ. 2 Cor. 1:5. 

Therefore, my child, though the world upbraid 
you with it to-day or to-morrow, you need not be 
ashamed, for I do not suffer for any crime, as a 



1022 



MARTYRS MIRROR. 



thief, or murderer, or as one that seeks other peo- 
ple's property; but it is for the confession of my 
faith in Christ Jesus, namely, that he is the true 
Son of God. Hence Peter says, that if one suffers 
for well doing, it is acceptable with God. i Peter 
2 : 20. 

Further, my dear child Betgen, it is my fatherly 
request of you, if I am taken away from you, that 
you may go to your uncle Lowijs, or to your aunt 
Tanneken or Jacomijntgen, to live with them ; or if 
they think it best, they may put you with some 
good friends, to service. Hence I pray you, that 
you will be subject to your elders, not with eye- 
service, to please men, but with all courtesy and 
modesty, in their absence, as well as in their pres- 
ence, remembering that you serve not only men, 
but God. Eph. 6 : 6, 7. And always be diligent to 
do what they command you, and be courteous and 
friendly; and you will be loved by them. And 
always make yourself the least, and they will exalt 
and praise you, and do not in anything think too 
well of yourself, and take good heed not to argue 
against your elders, or with those with whom you 
are living ; for it becomes young people very ill to 
contradict or talk back. And, my child, be also just 
in all your dealings, and steal nothing from people, 
for this would be a very shameful thing, if young 
girls or boys were discovered in any unrighteous- 
ness. Hence take good heed to keep clean hands, 
this I pray you, as I hope you will do. And what- 
ever food or drink you see, take nothing therefrom , 
for it would bring you into disfavor. Hence remem- 
ber all that I your father have requested of you, and 
keep it in your heart for a perpetual remembrance ; 
for with careful love I have written this for a per- 
petual memorial, that you might at all times have 
or keep a good name. 

Further, my beloved child, I must tell you yet, 
always to conduct yourself honorably with all with 
whom you live; and be well behaved, and show that 
you do not run into any fornication, which is an 
abominable, deadly sin before God, and besides ex- 
poses a person to the scorn of all men, and you 
could not attain to an honorable state. Hence 
always take good heed not to talk, joke or play 
with any young men, or to have much idle talk 
with them, lest through the lust of error you fall 
into sin . Besides I advise you out of fatherly love, 
to lay to heart all that I request of you, which 
will be an honor to you before God and all men. 

Behold, my child, if I be offered up now, and go 
the way of all the earth (for all men are born once 
to die), be of good cheer and console yourself in 
the Lord, and be strong, and attend unto the admo- 
nition of the Lord our God, and lay it to heart, 
that you walk in his ways and keep his judgments, 
testimonies, statutes and commandments, as is writ- 
ten in the law and prophets. Hence, my child, when 
you live with any, if they fear God, they will be 
bound to admonish and correct you with the word 
of the Lord. This shall be a proof to you that they 
love you and seek your soul's salvation, for which 
you are also to be thankful ; but since you are 
young yet, you will understand it better when you 
have more understanding. Therefore pray the Lord 



diligently, to endow you with wisdom and under- 
standing, so that you may grow up as a green 
plant in Zion, and as the pleasant rose in Jericho, 
and as the precious balsam that grows upon mount 
Hermon. Eccl. 24 : 14; Ps. 133 : 2. 

Behold, my dear child Betgen, if you fear the 
Lord with all your heart, and with all your soul, 
and with all your strength and ability, your name 
shall be written in the book of life, and you shall be 
marked in your forehead with the name of the living 
God. You shall also receive a white, shining stone, 
and upon it a new name written, which no man 
knows, save he that receives it. You shall also be 
arrayed in garments of pure, white silk, which is the 
righteousness of the saints. Moreover, you shall 
with all the angels of God follow the glorious Lamb 
of God in great glory, and live forever and ever. 
Behold, such glorious rewards shall they have; he 
that overcometh shall inherit all things that God 
has prepared for his chosen. He shall lead them to 
the fountain of living waters, and shall wipe away 
all tears from their eyes. Rev. 7 : 17. Therefore 
fear God, and always seek to be instructed by the 
godfearing, and lay the words of the Lord well to 
heart, and keep them as did Mary the mother of the 
Lord . And always walk with meekness and humil- 
ity, for God is pleased with those that are humble 
and lowly of heart; for God has cast down the 
proud from their seats, but has exalted the humble 
thereupon; for God resisteth the proud, but giveth 
grace to the humble. Luke 1:52; 1 Pet. 5:5. 

Therefore humble yourself under the mighty hand 
of God, and he shall exalt you in due time; for the 
proud cannot please God. In Proverbs it is written : 
"These things doth the Lord hate: haughty eyes, 
a lying tongue, and hands that shed innocent 
blood." Prov. 6:17. "When pride cometh, then 
cometh shame: but with the lowly is wisdom." 
11:2. A proud heart is an abomination unto the 
Lord, and it shall not remain unpunished. Hence 
Tobit said to his son: Let not pride rule in your 
heart, nor in your words; for it is the beginning of 
all destruction. Out of it proceeds all pride, when 
man apostatizes from God, and departs with his 
heart from his Creator; and pride impels to all sin, 
and he that is infected with it causes many abomi- 
nations. Hence the Lord always rejected pride, 
and ultimately cast it down. God cast the proud 
princes from the throne, and set the humble there- 
upon; God rooted out the root of the proud na- 
tions, and set and planted the humble in their stead. 

Hence do not think yourself wise, and do not re- 
ward evil for evil to any one, but recompense with 
good, as Christ teaches, where he says : "Ye have 
heard that it hath been said, An eye for an eye, and 
a tooth for a tooth: but I say unto you, That ye 
resist not evil: but whosoever shall smite thee on 
thy right cheek, turn to him the other also. And if 
any man will sue thee at the law, and take away thy 
cloak, let him have thy coat also. And whosoever 
shall compel thee to go a mile, go with him twain." 
Matt. 5: 38 — 41. Not, dear child, that we like to be 
smitten, or like to lose our cloak when it is taken 
away from us, that we should also give the coat, or 
to go with any one three or four miles against our 



MARTYRS MIRROR. 



1023 



will; but this is what the Scriptures teach us; and 
Christ also would herewith teach us, in order that 
we should rightly understand him, that believers are 
in no wise permitted to avenge themselves on any 
man, however great reason they may have, but 
must commit the matter to God, who judges aright. 
For when some one smites us, we must rather suffer 
ourselves to be smitten again, than that we should 
defend ourselves, or smite back; and when our 
cloak is taken away, rather also let the coat be 
taken, than that we should take or get the cloak 
back by force or by smiting. In short, we must al- 
ways suffer, but never inflict suffering upon any one, 
as the law of nature teaches us. Do unto thy neigh- 
bor as unto thyself. 

Hence we are to wish evil to no one, though in 
the law of Moses the contrary is written: "Thou 
shalt love thy neighbor, and hate thine enemy." 
But Christ takes this away; for that was in the law 
of revenge, but now we are under grace. Hence we 
must also show grace, and not punish, as Christ 
says: "Ye have heard that it hath been said, Thou 
shalt love thy neighbor, and hate thine enemy. But 
I say unto you, Love your enemies, bless them that 
curse you, do good to them that hate you, and pray 
for them which despitefully use you, and persecute 
you; that ye may be the children of your Father 
which is in heaven : for he maketh his sun to rise on 
the evil and on the good." Matt. 5:43 — 45. Hence, 
dear child, one may not wish evil to his enemy, 
much less do him any evil. And do not hate him, 
neither avenge yourself, but give place to wrath; 
and be slow to wrath, for the wrath of man worketh 
not the righteousness of God; but as you would that 
men should do unto you, so do to them, and you 
will fulfill the law of Christ. Rom. 12:19; James 
1:19, 20; Matt. 7:12. 

Further, my dear child, you are in duty bound 
to hold your mother, whom you still have, in love 
and esteem all the days of your life; for she has had 
much trouble and care with you, from the time that 
I have been married to her; hence you are also 
bound to love her, as your own mother. If you 
part from her to-day or to-morrow, you must heart- 
ily thank her for the motherly love which she has 
shown you; you ought not to part from her without 
many tears, for she has been a good mother to you. 
Therefore, though you should live far away from 
her, write her a very respectful letter sometime, and 
if you prosper, you may send her a friendly gift, by 
which to remember that you hold her in love and 
esteem ; this shall be an honor to you. Hence do 
the best in all that I command you. And copy or 
read over frequently my letter, for a perpetual re- 
membrance of your father; and follow it, and all 
that is good and acceptable before God. 

Furthermore, my child, yield your heart under 
the obedience of the truth. And always be desirous 
to hear the word of God, and seek, when you attain 
to your understanding, to betake yourself among 
the church of the living God, and that in this way 
you may enter into the ark of the covenant; so that 
you may be a partaker of all the heavenly promises 
with Abraham, Isaac, Jacob, Moses, and all the 
prophets and holy apostles of God, our Lord Jesus 



Christ. Then you shall at the last day (that shall 
burn as a fiery oven) be delivered. For the un- 
godly shall be dreadfully tormented; they shall weep 
and lament forever, for they shall with the dragon, 
the devil, and all false prophets, be cast into the 
fiery lake that shall burn with fire and brimstone. 
Watch therefore in the fear of God, that you be not 
a partaker of their plagues. For if you to-day or 
to-morrow attain to your full age, and your hand is 
able, remember the poor members of Christ, in 
communicating to the poor with such as the Lord 
grants you . And whatever you give, give with a 
willing heart, and not by constraint, but of a ready 
mind, for God loveth a cheerful giver, says the 
apostle Paul. 2 Cor. 9:7. In Hebrews we read: 
"To do good and to communicate forget not; for 
with such sacrifices God is well pleased." Heb. 13:16. 
And alms cover a multitude of sins. Through fast- 
ing, prayer and alms the Gentile, Cornelius, was 
acceptable to God, and he received the promise of 
salvation; for as water quenches fire, so alms ex- 
tinguish sin; and the Lord who holds it will requite 
it in the time to come, and when he falls he shall 
find help. "My child," says Sirach, "let not the 
poor suffer want, and be not hard toward the needy. 
Despise not the hungry, and do not grieve the 
needy in his poverty. Add not more trouble to a 
sorrowful heart; and defer not to give to him that is 
in need. Reject not the supplication of the afflicted; 
neither turn away thy face from a poor man." 
Eccl. 3:30,31; 4: 1 — 4- 

Therefore assist the poor, so that the Lord may 
richly bless you. If you lay this to heart, and do 
according to it, your light shall arise as the bright 
morning star at the beautiful dawn; hence always do 
well, and if you love God, keep his commandments. 
Herewith I will conclude my letter. I have pre- 
sented to you that which is best from the word of 
the Lord. Water and fire are set before man, 
namely, life or death. Eccl. 15:16, 17; Deut. 30:19. 
Hence choose life, that you may forever possess the 
kingdom of God, with all his chosen saints. 

Herewith, my dear child Betgen, I, for this time 
take a perpetual adieu of you; commending you to 
God the heavenly Father, who is the Father of all 
orphans, and of all those that fear and love him. 
And never neglect or forget diligently to ask God 
Almighty, and you shall receive of him, more than 
you ask, if it is according to his will. 

Adieu, my child, if we should see each other no 
more. I pray the almighty God and King of kings, 
that he will govern you by his holy Spirit, so that I 
may meet you in the clouds of heaven, where part- 
ing shall be no more, this I pray God by his un- 
fathomable grace and love, with bended knees and 
a weeping heart and uplifted hands. 

O Lord, hear my prayer, and let it be done, that 
through the fruit of my loins thy holy, most worthy 
and adorable name may be praised now and forever. 
Amen. 

My child Betgen, if I die, I would like to have 
your mother give you, for a perpetual memorial, a 
Testament, a Dirrick Philips Book of Fundamentals, 
a hymn book, and a copy of the book by Jacob de 



1024 



MARTYRS MIRROR. 



Keersgieter, which read diligently, for there are 
many excellent admonitions contained in them. 

By me, your father, who wishes you every thing 
good. A. D. 1589. 

JOOST DE TOLLENAER. 



MAEYKEN PICKELEN, A. D. 1590. 

That the way which leads to eternal life is strait 
and narrow, is shown by the holy Scriptures, and 
moreover, also many devout children of God have 
actually found this to be so; among whom was also 
a simple, godfearing woman, by the name of Maey- 
ken Pickelen, who would no longer live according 
to the commandments and ordinances of men, but 
much rather sought to obey God, and to follow her 
Leader, Lord, and Bridegroom, with the oil of 
love in her vessel, and a burning lamp in her hand. 
Hence she could also not remain without temptation, 
but experienced that the kingdom of God must be 
taken by force; for in the year 1590 she was impris- 
oned for her faith and the practice of the evangelical 
truth, and on this account, after much vexation, 
torment, and suffering, she finally had to lose her 
life, and thus obtained the martyr's crown, which 
the young man (of whom Esdras speaks, 2 Esdras 
2:43) shall set upon her head, whereby she shall be 
permitted to enter into the eternal, everlasting joy, 
with all God's chosen children. 



LEONHARD BOLTZINGER, A. D. 



C59I- 



In the year 1591, on a Friday, the 8th of March, 
Leonhard Boltzinger, a brother, was executed for 
the Christian faith, not far from Plunaven, in Bava- 
ria, after he had been imprisoned twenty-three 
weeks; for he had been apprehended there the day 
before St. Michael's, in the year 1590, and from 
there been taken into the town of Brauna, and put 
into a dark dungeon. They also tortured him 
greatly, in order to make him apostatize from his 
faith. Once he was drawn up by ropes, and the 
other time very miserably stretched on the rack: 
but he would not depart from the truth. Ultimately 
he was taken back from Brauna to Ulba, the place 
of his apprehension, where they on the aforesaid 
Friday led him out to the place of execution. He 
greatly rejoiced when he saw that he was so near his 
end, though they strenuously urged him to recant; 
but he replied: "I stand in the right faith, and 
therefore, though I had ten heads for one, I should 
rather have them cut off one after another, before I 
should renounce my faith. 

The executioner then beheaded him with the 
sword and burned his body. 

Thus he persevered steadfastly in the love of God, 
and refused to separate therefrom, to which end 
God gave him power, comfort, and strength, that 
though his sufferings were severe, he esteemed them 
so lightly, as though they had not been sufferings 
at all; so firm was his hope of entering into the glory 
of God, into everlasting joy, that he did not regard 
this short and transient tribulation. 



GEORGE WANGER, A. D. 1591. 

In this same year 1591, on the fifth day of the 
month of August, George Wanger, a tailor, was 
executed for the faith, at Lorenzi, in the Puster- 
thal, in the earldom of Tyrol, after he had been 
confined for more than a year; for he was appre- 
hended the evening before St. James' day, in the 
year 1590. At Lorenzi he was brought into the 
Bailiff's house, and put into a common prison. 
The next day he was brought before the Bailiff, 
judge, clerk, and a priest, where they wanted to 
know of him, who had gone out with him, and 
where he had staid or lodged. But he answered : 
" God keep me from this evil; we do not betray our 
enemies; should I then betray my friends and dear 
brethren ? by the help of God I shall not do this, 
for it is contrary to the love for our neighbor." The 
judge strenuously assailed him with smooth and 
with hard words; but the brother said: "I received 
my sound members from God; to him I will offer 
them up again, and this with a good conscience." 

Having been confined long at Lorenzi, and ex- 
amined three times by the authorities, he was in 
the castle of Michelsberg placed upon the rack, and 
when he would not, according to their wicked de- 
mand, tell what was contrary to God, his con- 
science, or neighborly love, he was twice so tor- 
tured, that the marks of it could be seen on him for 
thirteen weeks. 

Having been confined in the castle of Michelsberg 
about two weeks, he was, on the sixteenth day of 
the month of September, taken to Brixen, and 
there put in chains in the tower, in which there was 
much vermin; scorpions also crawled about his 
head, on his bed and on the walls; he could not 
well turn over, and always had to keep his head 
covered, on account of the vermin. During the 
nineteen weeks that he was imprisoned at Brixen, 
his death was announced to him twice, and he was 
at the same time earnestly admonished to recant. 
But he said: ' ; I have no desire to go to this people 
to whom you want to drive me; but to amend my 
life, if I err, and to exhort others that have not yet 
amended their life, to repentance; this I consider a 
work of God, and will gladly do it, and keep to 
God what I promised him in baptism, to my soul's 
salvation." The priests at Brixen often pestered 
him in prison with their visits, and also had him 
summoned before the vicar or provost of the cathe- 
dral, twice before the commander, ten times also 
before monks and priests, nobles and others, and 
wanted to lead him back to the true church. But 
he said: "I have not forsaken the true doctrine, 
faith, or church of Christ, but through the grace of 
God have obtained it, and want to adhere to it. ' ' 

Having been imprisoned at Brixen seven weeks, 
he was taken back to Lorenzi, and it was intended 
to execute him after two nights; but this was frus- 
trated by the death of the Bishop of Brixen. He 
was taken back to Michelsberg, and imprisoned in 
the castle, until the fifth day of August, when he 
was again brought to Lorenzi into the judgment 
hall, where the priests held judgment over him, first 
trying whether they could not make him apostatize; 



MARTYRS MIRROR. 



1025 



but when they could not accomplish that, he was 
sentenced to death upon the imperial mandate, and 
it was read to him, that he had apostatized from the 
Catholic, Roman Church, and been baptized again, 
and had afterwards also sought to bring others to it, 
and to seduce them to his heretical sect, as they 
called it. But brother George said: " It is no heret- 
ical sect, but it is the divine truth and the true way 
to the kingdom of God. ' ' He was then led out to 
the place of execution, where the commander of 
Lorenzi again earnestly admonished him, with 
smooth words, to recant; he would give him so 
much that he should have enough all the days of 
his life; and would moreover be surety for him at 
the last day, if he did wrong in it. But the brother 
said: "If I did this, and were to accept you as my 
surety, and the devil should first make off with the 
surety, where should I then have to go and seek 
my surety and pledge." Thus the commander was 
made ashamed, and desisted from him. 

There were also many people present, some of 
whom wept. He also requested that his hands be 
released a little, that he might lift them up to God, 
to thank and praise him, and to ask him, that he 
would give him strength to resist the false prophets 
and evil spirits. Finally he commended his spirit 
into the hands of God, and was thus beheaded for 
the word of God and his truth. 



JACOB PLATSER, A. D. 159I. 

In this year 1591, on the nineteenth day of Au- 
gust, the brother Jacob Platser, a lock-smith, was 
apprehended at Silgen, in the Pusterthal, in the 
earldom of Tyrol, and remained in bonds and im- 
prisonment about eight weeks, until the fifteenth 
day of October. When they could not accomplish 
their purposes with him, and he would in no wise 
renounce that which God had made known to him, 
nor depart from the truth, he was, in pursuance 
with the imperial mandate, sentenced to the sword. 
He was then led out to the place of execution, where 
he offered up his prayer to God, in which he was 
of good cheer, to die for the sake of his truth and 
the faith. The executioner then beheaded him, and 
afterwards buried him. Thus he testified valiantly 
unto death, to the word of God and the true faith, 
to which God gave him his grace and power. 



BARTHOLOMEUS PANTEN, MICHIEL THE WIDOWER, 
AND KALLEKEN N., A. D. 1 592. 

In the year 1592, in the month of July, there 
were apprehended at Ghent in Flanders, for the 
practice of the word of God, two brethren and a 
sister, named Bartholomeus Panten, Michiel the 
widower, and Kalleken N., who suffered much 
temptation, and were severely examined, by the 
priests, the Jesuits, and also by the pensionary, be- 
fore whom they freely and fearlessly confessed their 
faith, to which they adhered steadfastly without de- 
parting from it. Thereupon it happened, that the 

65 



sister was released from her bonds and set at liberty. 
But the brethren were severely tortured, in order 
that they should apostatize from their God, and 
indicate their fellow-brethren. But God, who does 
not forsake his own, but keeps them as the apple 
of his eye, so succored them, that they were en- 
abled to adhere steadfastly to him and his word, 
and to keep their lips from bringing their neighbor 
into trouble. Hence they were finally sentenced to 
death as heretics, for the testimony of Jesus Christ, 
and having first been hanged to the gallows, and 
strangled, in the Count's castle, they were then 
buried without in the gallows' field. And as they 
helped the Lord Jesus Christ bear his reproach, so 
they shall also be received up with him into his 
glory full of honor and light, to live with him for- 
ever in joy and gladness. 

We have also added here, for the benefit of the 
reader, the letters w hich Bartholomeus Panten wrote 
in his bonds. 



THE FIRST LETTER FROM BARTHOLOMEUS PANTEN, 

WRITTEN TO HIS BROTHER KAREL, RESIDING 

AT HARLEM. 

After an affectionate greeting to you, my beloved 
brother, without forgetting your wife and house- 
hold, I inform you, that through the grace of the 
Lord I am well in body; and as regards the spirit, 
it is my purpose, by the help of the Lord to adhere 
to the truth unto the end, which I also wish you. 
Further, my beloved brother, I inform you of the 
condition in which I now am, that is, that I am now 
imprisoned at Ghent, together with another man 
and a woman, for the testimony of our Lord Jesus 
Christ, and the truth of the Gospel, for which the 
other man and I have been tortured, and I have 
unworthily suffered: and they threatened to inflict 
still further sufferings on us. But Peter says: "And 
be not afraid of their terror, neither be troubled; 
but sanctify the Lord God in your hearts;" since 
they cannot do to you more than is permitted them 
of God. 1 Pet. 3: 14, 15. And Paul says to the 
Corinthians : ' ' For we know that, if our earthly 
house of this tabernacle were dissolved, we have 
a building of God, a house not made with hands, 
eternal in the heavens. For in this we groan, earn- 
estly desiring to be clothed upon with our house 
which is from heaven : if so be that being clothed 
we shall not be found naked . For we that are in 
this tabernacle do groan, being burdened." 2 Corin- 
thians 5 : 1 — 4. 

Thus, my dear brother, I see no other way to 
attain to eternal life than to bear the cross which 
God has laid upon us, as Christ says : "If any man 
will come after me, let him deny himself, and take 
up his cross, and follow me. For whosoever will 
save his life shall lose it: and whosoever will lose 
his life for my sake shall find it. For whatsis a man 
profited, if he shall gain the whole world, and lose 
his own soul ? or what shall a man give in exchange 
for his soul?" Matt. 16:24 — 26. But the sufferings 
of this present time are not worthy to be compared 
with the glory which shall be revealed in us, for 



1026 



MARTYRS MIRROR. 



which cause, says Paul, we faint not; but though 
our outward man perish, yet the inward man is re- 
newed day by day. For our light affliction, which 
is but for a moment, worketh for us a far more ex- 
ceeding and eternal weight of glory; while we look 
not at the things which are seen, but at the things 
which are not seen: for the things which are seen 
are temporal; but the things which are not seen are 
eternal. Rom. 8:18; 2 Cor. 4:16 — 18. Know, that 
I had temptation from the Jesuits and priests, and 
from the pensionary, but by the help of God I have 
hitherto resisted all these storms, and hope that he 
will further help me by his Spirit and power, with- 
out which we are not able to do anything; for of 
myself I have nothing but all weakness, misery and 
imperfection, which I have lamented with tears be- 
fore God, praying him, that he would not enter 
into judgment with me, without his grace, for there 
shall no living soul stand innocent before him. 

Herewith I commend you to God, and remember 
the words of Paul, where he says : " I therefore, the 
prisoner of the Lord, beseech you that ye walk 
worthy of the vocation wherewith ye are called, 
with all lowliness and meekness, with long-suffer- 
ing, forbearing one another in love; endeavoring 
to keep the unity of the Spirit in the bond of peace. 
There is one body, and one Spirit. Eph. 4 : 1—4. 
And to the Colossians : Forbearing one another, 
and forgiving one another, if any man have a quar- 
rel against any: even as Christ forgave you, so also 
do ye. And above all these things put on charity, 
which is the bond of perfectness. And let the peace 
of God rule in your hearts, to the which also ye are 
called in one body; and be ye thankful. Colossians 
3 : 13 — 15. And to the Galatians: If we live in the 
Spirit, let us also walk in the Spirit. Let us not be 
desirous of vain-glory, provoking one another, envy- 
ing one another. Brethren, if a man be overtaken 
in a fault, ye which are spiritual, restore such a one 
in the spirit of meekness; considering thyself, lest 
thou also be tempted. Bear ye one another's bur- 
dens For if a man think himself to be some- 
thing, when he is nothing, he deceiveth himself. 
But let every man prove his own work, and then 
shall he have rejoicing in himself alone, and not in 
another. For every man shall bear his own burden. 
Gal. 5 : 25, 26; 6 : 1 — 5. Again, in James 5 : 19, 20 
we read: Brethren, if any of you do err from the 
truth, and one convert him; let him know, that he 
which converteth the sinner from the error of his 
way shall save a soul from death, and shall hide a 
multitude of sins. James 5: 19, 20. And Peter says: 
Above all things have fervent charity among your- 
selves: for charity shall cover the multitude of sins. 
1 Pet. 4:8. For John says: "Whosoever doeth 
not righteousness is not of God, neither he that 
loveth not his brother. For this is the message that 
ye heard from the beginning, that ye should love 
one another. Not as Cain, who was of that wicked 
one, and slew his brother." 1 John 3 : 10 — 12. 

Hence, my dear brother, be kind and affectionate 
with one another, and forgive one another, even as 
God has forgiven you through Christ. Paul also 
says: "Warn them that are unruly, comfort the 
feeble-minded, support the weak, be patient toward 



all men. See that none render evil for evil unto 
any man; but ever follow that which is good, both 
among yourselves, and to all men." 

Herewith, my dear brother, I bid you adieu, 
if we should see each other no more. 

Written in my bonds, to Karel Panten, my 
brother, by me, Bartholomeus Panten. 



THE SECOND LETTER FROM BARTHOLOMEUS PAN- 
TEN, BEING AN INSTRUCTION FROM THE WORD 
OF THE LORD, TO ALL LOVERS OF THE 
TRUTH; TOGETHER WITH A BRIEF AC- 
COUNT OF HIS EXAMINATION. 

As the lily among thorns, so is my love, etc. Canti- 
cles 2:2. 

Christ Jesus teaches us, Matt. 5:10 — 12; "Blessed 
are they which are persecuted for righteousness' 
sake: for theirs is the kingdom of heaven. Blessed 
are ye, when men shall revile you, and persecute 
you, and shall say all manner of evil against you 
falsely, for my sake. Rejoice, and be exceeding 
glad: for great is your reward in heaven: for so 
persecuted they the prophets which were before 
you." Hence let us be patient, and rejoice in it, 
and bless them that curse us, and pray for them 
that despitefully use and persecute us; that we may 
be the children of our Father which is in heaven, 
who maketh his sun to rise on the evil and on the 
good, on the just and on the unjust. For if ye love 
them which love you, what reward have ye? do not 
even the publicans the same? Be ye therefore per- 
fect, even as your Father which is in heaven is per- 
fect. Vs. 44 — 48. 

Thus, my dear friends, let us show common love 
(charity), and also brotherly love, according to 
Peter's teaching. 2 Pet. 1:7. And also according 
to the teaching of Paul: "Let us do good unto all 
men, especially unto them who are of the household 
of faith. Gal. 6:10. And; "See that none render 
evil for evil unto any man; but ever follow that 
which is good, both among yourselves, and to all 
men." 1 Thess. 5: 15. Again, Peter also teaches 
us: Not rendering evil for evil, or railing for railing: 
but contrariwise, blessing; knowing that ye are 
thereunto called, that ye should inherit a blessing. 
For he that will love life, and see good days, let 
him refrain his tongue from evil, and his lips that 
they speak no guile: let him eschew evil and do 
good: let him seek peace, and ensue it. For the 
eyes of the Lord are over the righteous, and his 
ears are open unto their prayers : but the face of the 
Lord is against them that do evil. And who is he 
that will harm you, if ye be followers of that which 
is good? But and if ye suffer for righteousness' sake, 
happy are ye; and be not afraid of their terror, 
neither be troubled; but sanctify the Lord God in 
your hearts. But let none of you suffer as a mur- 
derer, or as a thief, or as an evil-doer, or as a busy- 
body in other men's matters. Yet if any man suffer 
as a Christian, let him not be ashamed; but let him 
glorify God on this behalf. For ihe time is com 



MARTYRS MIRROR. 



1027 



that judgment must begin at the house of God: and 
if it first begin at us, what shall the end be of them 
that obey not the gospel of God ? And if the right- 
eous scarcely be saved, where shall the ungodly and 
the sinner appear? i Pet. 3 : 9 — 15; 4 : 15 — 18. 

Wherefore, let them that suffer according to the 
will of God, commit the keeping of their souls to 
him in well-doing, as unto a faithful Creator. V. 19. 
And let us look unto Jesus the author and finisher 
of our faith; who, for the joy that was set before 
him, endured the cross, despising the shame, and 
is set down at the right hand of the throne of God. 
For consider him that endured such contradiction 
of sinners against himself, lest ye be wearied and 
faint in your minds. Ye have not yet resisted unto 
blood, striving against sin. Heb. 12:2—4. And 
Peter also says: Christ suffered for us in the flesh, 
and left us an example, that we should follow his 
steps; who did no sin, neither was guile found in 
his mouth; who, when he was reviled, reviled not 
again; when he suffered, he threatened not; but 
committed himself to him that judgeth righteously. 
1 Pet. 2 : 21 — 23. 

Hence, dear friends, if we want to be of his serv- 
ants, we must serve the Lord according to his divine 
will and demands. That is, we must suffer and bear 
here, and not resist; else we should live to our- 
selves, and not to the Lord, and so doing we should 
not follow the footsteps of Christ, for we must bless, 
and not curse, them that persecute us. As Paul 
teaches us: Provide things honest in the sight of all 
men. If it be possible, as much as lieth in you, live 
peaceably with all men. Dearly beloved, avenge 
not yourselves, but rather give place unto wrath: 
for it is written, Vengeance is mine; I will repay, 
saith the Lord. Therefore, if thine enemy hunger, 
feed him; if he thirst, give him drink: for in so do- 
ing thou shalt heap coals of fire on his head. Be 
not overcome of evil, but overcome evil with good. 
Rom. 12 : 17 — 21. 

Hence, my dear friends, and all those that seek 
their salvation, learn from this to know the sheep 
from wolves, the doves from hawks. For Christ 
sent out his own like sheep in the midst of wolves, 
and admonished them, to be wise as serpents and 
simple as doves. Matt. 10: 16. For all that will live 
godly in Christ Jesus shall suffer persecution. But 
evil men and seducers shall wax worse and worse, 
deceiving and being deceived. 2 Tim. 3: 12, 13. 

But when I told it to our persecutors, they said 
that they also had been persecuted; whereupon I 
told them, that they only suffered persecution when 
they were too weak and feeble; but when they had 
the ascendancy again, they were persecutors them- 
selves, and took our goods, and tormented and 
threatened us, so that there is fulfilled the prophesy 
of Esdras: "They shall be like mad-men, sparing 
none, but still spoiling and destroying those that 
fear the Lord. For they shall waste and take away 
their goods, and cast them out of their houses. 
Then shall they be known who are my chosen ; and 
they shall be tried as gold in the fire. ' ' 2 Esdras 
16:71 — 73. Also Christ says: " These things have 
I spoken unto you, that you should not be offended 
They shall put you out of the synagogues: yea, the 



time cometh, that whosoever killeth you, will think 
that he doeth God service. And these things will 
they do unto you, because they have not known the 
Father, nor me. But these things have I told you, 
that when the time shall come, ye may remember 
that I told you of them." John 16: 1 — 4. 

But, my dear friends, the sufferings of this pres- 
ent time are not worthy to be compared with the 
glory which shall be revealed in us; for ear hath not 
heard, nor eye seen, what God has prepared for 
them that love him; for the righteous shall live for- 
ever; the Lord is their reward, and the care of them 
is with the Most High; therefore they shall receive 
a glorious kingdom and a beautiful crown from the 
Lord's hand. Wis. 5:15, 16. Hence let us with the 
eyes of the spirit look at the beautiful promises, and 
with Moses rather choose to suffer affliction with the 
children of God, than to enjoy the pleasures of sin 
for a season ; for he had respect unto the recompense 
of the reward, and esteemed the reproach of Christ 
greater riches than all the treasures of Egypt. He- 
brews 11:25, 26. 

Herewith, my dear friends, I will commend you 
to the Lord, and to the rich word of his grace; that 
thereby you may in this time grow up, blossom, be 
fruitful and flourishing. By me, 

Bartholomeus Panten. 

The following are some controversies which we 
prisoners had with the Jesuits. I have written them 
briefly, according to the best of my recollection; for 
to write them word for word would be impossible. 
If we could have been together, I could have writ- 
ten a little more fully, for quite a number of days 
have passed, since it took place. Again, for proof 
they quote much from Augustin, and other of their 
teachers, and also assert that they have existed so 
long. They know not or will not know, that they 
have possessed the earth for a long time with deceit 
violence and tyranny, kept down the untarnished 
truth, and instead of the truth believed lies, as Paul 
declares how that God sends strong delusions, be- 
cause they received not the love of the truth, but had 
pleasure in unrighteousness : Read 2 Thess. 2. There 
it is written of the man of sin and the son of perdi- 
tion, who opposeth and exalteth himself above all 
that is called God, or that is worshiped. 

I further inform you, that they have assailed me, 
and would have liked to bring me back to their doc- 
trine. I would have liked to show them by the para- 
ble of the tares of the field (Matt. 13: 24) that it is 
unbecoming and contrary to the doctrine of Christ, 
and also contrary to common love and propriety 
that any one should be apprehended for his faith (of 
misapprehension of the holy Scriptures), spoiled of 
their goods, tortured or put to death ; and I partly 
presented to them the declaration of Christ, that the 
Father of the household commanded his servants, 
that they should permit the tares and the wheat to 
grow up together until the harvest, which is the end 
of the world, according to Christ's own declaration. 
But they said : Jam marces est, that is : " It is now 
harvest." I said: "The harvest is the end of the 
world; and the reapers are the angels;" adding: "You 
assume the service of angels." 



1028 



MARTYRS MIRROR. 



They wanted to excuse themselves with the au- 
thorities; but I warned them, seeing that they were 
the teachers and preachers of the authorities; that 
our blood should be required at their hands, if they 
teach the authorities this, and encourage, constrain 
or counsel them thereto, as they do according to 
my understanding, for it is contrary to the doctrine 
of Christ, and the command of God. When his 
servants asked him, whether they should root it 
out, he told them : Nay, lest while ye gather up the 
tares, ye root up also the wheat with them. But 
they want to be wiser, and to rule over Christ; 
whereby they show that they are antichrist, that is, 
contrary to Christ and his doctrine. For if they 
were true Christians, and disciples of Christ, the 
bride, yea sheep, doves and members of Christ, or 
branches on the vine, they would not persecute or 
inflict suffering upon any one, but would rather 
suffer and bear persecution. But evil men and se- 
ducers shall wax worse and worse, deceiving and 
being deceived." 2 Tim. 3:12, 13. 

Again, we also had a controversy concerning bap- 
tism with the same Jesuits, and also with the Dean 
of St. John's and their pastor, who defended infant 
baptism and considered it necessary for salvation. 
But I quoted to them divers Scriptures, that baptism 
pertains to believers, and that it is not enough, that 
the faith is confessed with the mouth, but that it 
must also be apprehended with the heart, as Philip 
said to the eunuch. Acts 8:37. If thou believest 
with all thine heart, thou mayest." I also told them 
that Philip preached the word of God to those 
of Samaria, and when they believed Philip (who 
preached to them of the kingdom of God and the 
name of Jesus Christ), they were baptized both men 
and women. And Michiel quoted the Scripture 
from the Acts of the Apostles, in the second chap- 
ter: "Therefore let all the house of Israel know as- 
suredly, that God hath made that same Jesus, whom 
ye have crucified, both Lord and Christ. Now when 
they heard this, they were pricked in their heart; 
and said unto Peter and to the rest of the apostles, 
Men and brethren what shall we do ? Then Peter said 
unto, them, Repent. Thereupon one of them said: 
What is it, to repent? That is: Be sorry for your 
sins, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and 
ye shall receive the gift of the Holy Ghost. In the 
same chapter it is also written: And with many other 
words did he testify and exhort, saying, Save your- 
selves from this untoward generation. Then they 
that gladly received his word were baptized : and the 
same day there were added to them about three 
thousand souls. 

And the Dean of St. John's, and the pastor 
of the same church, when we talked with them, 
made a long speech from John 3, where Christ de- 
clares: Except a man be born again, he cannot see 
the kingdom of God. I said that he had spoken 
that to the adult; but he would claim, that it was 
spoken of every one, of children as well as adults; 
and wanted to conclude from it, that infants that 
died without baptism were lost, which is untrue, for 
the kingdom of God belongs to infants, according 
to Christ's own promise; and the words which 



Christ speaks to Nicodemus do not concern infants, 
but only those that have ears to hear, and hearts to 
understand. But they insisted: Except a man be 
born of water and of the Spirit, he cannot enter into 
the kingdom of God. And they thought that water 
baptism constitutes the new birth, and that infants 
are thus regenerated; which is a great misapprehen- 
sion; for, according to Peter's words, it is as he 
says in his first epistle: "Purifying your souls in 
obeying the truth through the Spirit unto unfeigned 
love of the brethren, see that ye love one another 
with a pure heart fervently; being born again, not 
of corruptible seed, but of incorruptible, by the 
word of God, which liveth and abideth forever." 
1 Pet. 1:22, 23. And James says: "Of his own 
will begat he us with the word of truth, that we 
should be a kind of first fruits of his creatures." 
James 1:18. And John says: " Whosoever believ- 
eth that Jesus is the Christ is born of God." 1 John 
5:1. Christ also says: "That which is born of the 
flesh is flesh; and that which is born of the Spirit is 
spirit. Marvel not that I said unto thee, Ye must be 
born again. The wind bloweth where it listeth, and 
thou hearest the sound thereof, but canst not tell 
whence it cometh, and whither it goeth; so is every 
one that is born of the Spirit." John 3:6 — 8. Be- 
hold, thus, the new birth is effected by receiving 
the word of God; for the old man and his works 
must be put off, and the new man put on, and this 
is no child's work. This I have added here as an 
explanation to you of the new birth. 

We also spake with the Jesuits, and with others, 
about the incarnation of our Lord Jesus Christ, in 
which we did not agree, for they said that he had 
ftesh and blood from Mary. And I said that he is 
the Son of God, who was born of the virgin Mary, 
since she had known no man: and I also said, that 
Paul says: For if, when we were enemies, we were 
reconciled to God by the death of his Son, much 
more, being reconciled, we shall be saved by his 
life. Rom. 5:10. And in the Acts of the Apostles 
it is written: "Unto you first God, having raised 
up his Son Jesus, sent him to bless you, in turning 
away every one of you from his iniquities." .Acts 
3:26. And John says in his first epistle: The blood 
of Jesus Christ his Son, and not the blood of Mary. 
1 John 1:7. The apostle Paul also says to the Co- 
rinthians: "The first man is of the earth, earthy; 
the second man is the Lord from heaven. ' ' 1 Co- 
rinthians 15:47. And in the gospel we read: "He 
that cometh from above is above all; he that is of 
the earth is earthly, and speaketh of the earth; he 
that cometh from heaven is above all. And what 
he hath seen and heard, that he testifieth ; and no 
man receiveth his testimony. He that hath received 
his testimony, hath set his seal that God is true." 
John 3:31 — 33. And unto the Hebrews it is writ- 
ten: " Wherefore, when he cometh into the world, 
he saith, Sacrifice and offering thou wouldest not, 
but a body hast thou prepared me." Heb. 10:5. 
And Matt. 1:20 it is written: "Joseph, thou son of 
David, fear not to take unto thee Mary thy wife; 
for that which is received (conceived) in her is of 
the Holy Ghost," That which she received (mark 
well) did not come from her; else it would be of the 



MARTYRS MIRROR. 



1029 



earth, as was Mary, and as are all the children of 
Adam. Not that we had all these words with them, 
but that you might the better understand the found- 
ation of our faith . The others used many more words 
than are put here, but I have not remembered them 
all. They asserted that he was of the natural seed of 
David. Thereupon we confess that he came forth 
from the seed of David, and that he is of the house of 
David, and born of the virgin Mary, through the 
power and operation of the Holy Ghost; for Mary 
herself was astonished at this work, when she re- 
ceived the message from the angel, and said to the 
angel: "How shall this be seeing I know not a man?" 
And the angel answered and said unto her, the 
Holy Ghost shall come upon thee, and the power 
of the Highest shall overshadow thee: therefore also 
that holy thing which shall be born of thee shall be 
called the Son of God." Luke 1:34, 35. In John 
it is written: "I am the living bread which came 
down from heaven; if any man eat of this bread, he 
shall live forever: and the bread that I will give is my 
flesh, which I will give for the life of the world." 
John 6:51. Mark well here, whence this bread, 
which he calls his flesh, came, whether it came from 
Mary, who was of the earth, or whether it came 
from heaven? We say with Christ: From heaven, 
and not from the earth, of which Mary was. 

Again, I also inform you, that we spoke some 
concerning the Lord's Supper and the breaking of 
the bread, with the Dean of St. John's and their 
pastor, and their view was, that Christ's flesh and 
blood were in their sacrament. Thereupon Michiel 
said: "If this was so, then they would be eating 
flesh on Fridays; which they took amiss, and said 
that it was not eaten like other flesh. And Kalleken 
said from John 6:. "The flesh profiteth nothing: 
the words that I speak unto you, they are spirit, 
and they are life." And I quoted to them the dec- 
laration of Paul, 1 Cor. 11:26: "As often as ye eat 
this bread, arid drink this cup, ye do shew forth the 
Lord's death till he come." "Hence he is certainly 
not there," said I. They said that he was every- 
where; and there stood ink on the table at which 
we sat, and they, or one of them, said that he was 
in the ink. And one among them had a pen in his 
hand and said: "He is in the pen." One of them 
also said that he was in hell. It did certainly seem, 
according to their saying, that God was everywhere; 
and I said: "Into a malicious soul wisdom shall not 
enter; nor dwell in the body that is subject unto sin; 
for the Holy Spirit flees from the froward. Wisdom 
1:4,5. And there were many other words said, 
concerning their images and idols and their view 
was: That they might be made and set up, but that 
they might not be worshiped, and that if there 
were any one that did this, he should be reproved, 
as they said; and after this manner they spoke. 
I said to the Jesuits: "If candles are lighted or 
placed before them, and they are carried upon the 
shoulders, is that not honoring and serving them ? ' ' 
And I said: "The gods of the heathen are of silver 
and gold, and the work of men's hands; they have 
ears, but hear not; they have eyes, but they see 
not." Ps. 115:4 — 6. One of them, when he heard 
this, wanted to say, that they did not have any; but 



upon maturely considering the matter, they had 
some of silver and gold. And there was still more 
said about it between Michiel and them; but what I 
said I have remembered best. 

Herewith adieu for this time; farewell; read with 
understanding, and keep it secret for the present, 
that the lords may not get to hear of it. By me, 
Bartholomeus Panten. 



A TESTAMENT FROM BARTHOLOMEUS PANTEN TO 
HIS LITTLE DAUGHTER, WHO AFTER HER FA- 
THER'S DEATH WAS PUT INTO A CONVENT 
BY THE PRIESTS; THE LORD GRANT THAT 
SHE MAY YET BE BROUGHT INTO THE 
RIGHT WAY. 

My dear child, hear the instruction of your father, 
and forget it not, if God permits you to grow up, 
and you attain to your understanding; and remem- 
ber how I went before you, according to my limited 
ability, in all imperfection (which I lament before 
God), to enter in through the strait gate, for wide is 
the gate, and broad is the way, that leadeth to de- 
struction, and many there be which go in thereat: 
because strait is the gate, and narrow is the way, 
which leadeth unto life, and few there be that find 
it. Beware of false prophets, which come to you in 
sheep's clothing, but inwardly they are ravening 
wolves. Ye shall know them by their fruits. Do 
men gather grapes of thorns, or figs of thistles? 
My dear child, I say that it is impossible; hence 
take heed to their fruits; for it agrees in no wise 
with the holy Scriptures, that any one should be 
apprehended, spoiled of his property, and put to 
death, for his faith; for neither Christ nor his disci- 
ples did this, but they had to suffer themselves from 
unbelievers, and were put to death by them, as it 
clearly appears, that Christ himself was numbered 
among the transgressors, and was led to death like 
a lamb, and as a sheep dumb before her shearers. 

Hence, my dear child, endeavor to follow this 
Shepherd, if you would be one of his sheep; for 
Peter declares of him: "Christ also suffered for us, 
leaving us an example, that ye should follow his 
steps; who did no sin, neither was guile found in 
his mouth: who, when he was reviled, reviled not 
again; when he suffered, he threatened not; but 
committed himself to him that judgeth righteously. " 
1 Pet. 2:21 — 23. Hence, my dear child, the author 
of our faith went before, as Paul declares to us: 
"Wherefore, seeing we also are compassed about 
with so great a cloud of witnesses, let us lay aside 
every weight, and the sin which doth so easily beset 
us, and let us run with patience the race that is set 
before us, looking unto Jesus the author and finisher 
of our faith: who for the joy that was set before 
him endured the cross, despising the shame, and is 
set down at the right hand of the throne of God. 
For consider him that endured such contradiction 
of sinners against himself, lest ye be wearied and 
faint in your minds. Ye have not yet resisted unto 
blood, striving'against sin." Heb. 12:1 — 4. 



1030 



MARTYRS MIRROR. 



Thus, my dear child, lay this to heart, and when 
you attain to your understanding, it is my fatherly 
request of you, that you will join yourself to those 
that fear God, who are by far the least among all 
people, but are yet the true congregation and church 
of God, who regulate themselves according to the 
ordinances of the Lord, and according to the prac- 
tice of the holy apostles, namely, a baptism which 
is founded upon faith, and must be received as 
Christ has commanded, and is written in Matthew: 
"Go ye therefore, and teach all nations, baptizing 
them in the name of the Father, and of the Son, 
and of the Holy Ghost: teaching them to observe 
all things whatsoever I have commanded you." 
Matt. 28: 19, 20. Also in Mark: " Go ye into all the 
world, and preach the gospel to every creature. He 
that believeth and is baptized shall be saved." Mark 
16: 15, 16. Also in the Acts of the Apostles, where 
Peter practiced it on many. This confession of faith 
must not only be made with the mouth, but it must 
also be apprehended with the heart, and shown by 
the works, even as John declared to the Pharisees 
and Sadducees, whom he saw coming to his bap- 
tism, and said: "O generation of vipers, who hath 
Warned you to flee from the wrath to come? Bring 
forth therefore fruits meet for reDentance. " Matthew 
3:7,8. 

It must withal be understood, that confession is 
not enough, but that sorrow of heart must also be 
evinced by good works; that the old man with his 
evil works, must first be put off, and that it must be 
done out of pure faith, as Philip said to the eunuch: 
" If thou believest with all thine heart, thou may- 
est." Acts 8: 37. For all outward action, without 
renewing of the spirit, cannot please God. And the 
Supper we keep in remembrance of the Lord's bit- 
ter death and sufferings, as is declared [a letter] to 
the Corinthians: "I have received of the Lord that 
which also I delivered unto you, That the Lord Je- 
sus, the same night in which he was betrayed, took 
bread: and when he had given thanks, he brake it, 
and said, Take, eat; this is my body, which is bro- 
ken for you: this do in remembrance of me. After 
the same manner also he took the cup, when he had 
supped, saying, This cup is the new testament in 
my blood: this do ye, as oft as ye drink it, in re- 
membrance of me. For as often as ye eat this 
bread, and drink this cup, ye do shew the Lord's 
death till he come. ' ' 1 Cor. 1 1 : 23 — 26. Now if we 
are to show his death till he come, he is not daily 
in their mass, nor in all their idolatry, nor in their 
idol, with which they visit the sick in their distress, 
where they say he is; this is far from the truth. 

And as regards the incarnation of our Lord Jesus 
Christ, we believe what the holy Scriptures declare 
concerning it, and are satisfied with the confession 
of Peter, when Christ asked his disciples, who men 
said that he was : Some said Jeremiah, Elias, or 
one of the prophets. Hence Christ asked his disci- 
ples: But whom say ye that I am ? Peter answered: 
Lord, thou art the Son of the living God. Matthew 
16:13. And as also Nathaniel testifies: Thou art 
the King of Israel. John 1:49. Paul says: For if, 
when we were enemies, we were reconciled to God 
by the death of his Son; much more, being recon- 



ciled, we shall be saved by his life. Rom. 5:10. 
And John says: The blood of Jesus Christ his Son 
cleanseth us from all sin. 1 John 1:7. And in the 
Acts of the Apostles it is written : God raised up 
his child Jesus. Acts 3:26. Now if he raised up his 
child, it must certainly have been dead. And in 
Isaiah it is written: A virgin shall receive [con- 
ceive], and bear a son. Is. 7:14. If she received 
[conceived] him, it is my belief that she did not re- 
ceive more than she brought forth; and I am satis- 
fied with the work of God, however it may have 
been effected. That I should believe, that he is of 
her flesh and blood, of this I have no testimony in 
the holy Scriptures, and am content with the afore- 
said confession. 

We further practice, according to the doctrine of 
Christ and of the apostles, an excommunication, 
whereby the disorderly, who pervert their faith in 
improper works must be punished, as Christ and 
Paul declare. It must be used with those that have 
entered into the communion of the saints and been 
baptized into one body with them, but relapse into 
any carnal works, as in adultery, whoredom, mur- 
der, drunkenness, idolatry, and the like. Matthew 
16:19; 1 Cor. 5:11; 1 Tim. 5:20. 

Hence, my child, when you attain to your under- 
standing, defer not to take up the cross, as much as 
you value your soul, for it is written: "If any man 
come to me, and hate not his father, and mother, 
and wife, and children, and brethren, and sisters, 
yea, and his own life also, he cannot be my disciple. 
And whosoever doth not bear his cross, and come 
after me, cannot be my disciple. Luke 14:26, 27. 
Hence everything must be forsaken for the Lord's 
sake, for Christ also says in the same chapter: 
' ' Whosoever forsaketh not all that he hath cannot 
be my disciple." Verse 33. 

Therefore, my dear child, look not at the great 
multitude, but remember the time of Noah, how few 
there were saved when the world perished by the 
flood. And that from the five cities of Sodom and 
Gomorrah there were left but three persons. 

Hence, my dear child, separate also from the 
spiritual Sodom, that you be not a partaker of her 
sins, and receive not of her plagues. Rev. 18:4. 
It is also written, 2 Cor. 6:17, 18; 7:1: "Come out 
from among them, and be ye separate, saith the 
Lord, and touch not the unclean thing; and I will 
receive you, and will be a Father unto you, and ye 
shall be my sons and daughters, saith the Lord Al- 
mighty. ' ' Having therefore these promises, dearly 
beloved, let us cleanse ourselves from all filthiness 
of the flesh and spirit, perfecting holiness in the fear 
of God. For the time will come when they shall 
lament it, who have spent their life here in that 
which was not proper; for when they shall say, 
Peace and safety; then sudden destruction cometh 
upon them, as travail upon a woman with child; 
and they shall not escape. 1 Thess. 5 : 3. 

Hence, my dear child, Paul says: "But ye are 
not in darkness, that that day should overtake you 
as a thief. Ye are all the children of light, and the 
children of the day: we are not of the night, nor of 
darkness. Therefore let us not sleep, as do others; 
but let us watch and be sober. For they that sleep, 



MARTYRS MIRROR. 



1031 



sleep in the night; and they that be drunken are 
drunken in the night. But let us, who are of the 
day, watch and be sober." Verse 4. As also Peter 
says: "Be sober, be vigilant; because your adver- 
sary the devil, as a roaring lion, walketh about, 
seeking whom he may devour: whom resist stead- 
fast in the faith, knowing that the same afflictions 
are accomplished in your brethren that are in the 
world." 1 Pet. 5:8,9. 

We also believe in a resurrection of the flesh, at 
the last day, of the good and of the evil, of the just 
and the unjust, so that all that are in the grave, 
shall hear the voice of the Son of God ; and they 
that have done good shall come forth unto the res- 
urrection of eternal life; and they that have done 
evil shall come forth unto eternal damnation. John 
5:28, 29. 

Hence, my dear child, order your paths accord- 
ing to the holy Scriptures, which will show you the 
right truth; for he that seeketh findeth, and to him 
that knocketh it shall be opened. Hence, pray the 
Lord for help and assistance, for he is the giver of 
every good thing; that after this life you may hear 
the welcome voice: "Come, ye blessed of my Fa- 
ther, inherit the kingdom prepared for you from 
the foundation of the world : for I was a hungered, 
and ye gave me meat: I was thirsty, and ye gave 
me drink: I was a stranger, and ye took me in: 
naked, and ye clothed me: I was sick, and ye vis- 
ited me: I was in prison, and ye came unto me. 
Matt. 25:34. 

Hence, my dear child, exercise yourself herein, 
and have your delight in it; do according to Tobit's 
advice: If thou hast much, give much; if thou hast 
little, give little, and that with a faithful heart. To- 
bit 4: 8. 

O my dear child, be mindful of what I have writ- 
ten you, and be always faithful and obedient to peo- 
ple, in all that is not contrary to the truth ; and be 
diligent in your labor, courteous, gentle and meek; 
for the fruit of the Spirit is in all goodness and 
righteousness and truth. Eph. 5:9. 

Herewith I commend my dear child to the Lord, 
and to those that fear God. 

This was written by me your father, Bartholo- 
meus Panten, on the same day that I was tortured 
for the name of the Lord; some of it before the tor- 
turing, and some after it. Let all of you that read 
this, or hear it read, bear in mind, and not be sur- 
prised, though this has taken place, for the apostle 
Peter says: Beloved, think it not strange, as though 
some strange'thing happened unto you; but rejoice, 
inasmuch as ye are partakers of Christ's sufferings; 
that in the time of revelation ye may be glad with 
exceeding joy, if ye are now reproached here for 
the name of Christ. Amen. By me, 

Bartholomeus Panten. 



MICHIEL HAZEL, A. D. 1592. 

In this year, 1592, also one Michiel Hazel, after 
he had been imprisoned over four year's, for the 
Christian faith, was beheaded in prison, at Witling, 
in the country of Wurtemberg, on the seventh day 



of the month of July, continuing firm, steadfast and 
of good cheer in the Lord, though he had to suffer 
much misery and tribulation in the time of his im- 
prisonment. For a long time he was confined, not 
knowing but that he should have to remain in con- 
finement all the days of his life; yet he would not 
forsake the faith and the divine truth, no matter 
what might come upon him, even though it were 
death. Hence even the unbelieving had to give a 
good testimony of him; for the castellan himself 
said: This was a good man; and that if such a man 
did not get into heaven, he would not venture to 
knock; yea, that if he should come to such an end, 
he should rejoice over it from the heart. 



THOMAS HAN, A. D. 1592. 

In the year 1592, on the twelfth day of May, also 
Thomas Han, of Nicktsburg, was imprisoned for 
the faith, at Freiburg, in Bavaria; he was also very 
severely tortured and racked, and in order that he 
should tell what they wanted, and renounce his 
faith, they had him suspended by ropes from eight 
until eleven o'clock. But he answered them: "You 
have my body; do with it what you will; you shall 
not deprive me of my soul, and I shall also not tell 
you what you want, nor betray any one; though 
you extract the veins out of my body, one after an- 
other, and cut away a strip from my skin every 
day, yet I will not renounce, nor depart from the 
truth." They applied to him many words of re- 
proach, as that he was a deceiver, and had seduced 
many to the sect of the Anabaptists. But he said to 
them: "It is the true, Christian baptism, and not 
anabaptism ; and if I could convert the whole world, 
I would gladly die three times if it were possible." 

When he had been in confinement about seven 
weeks, he was (since he could not be brought to 
recant) on the 8th of July brought into the council 
house to be sentenced. As this took place, he 
turned to the people and exclaimed thrice with a 
loud voice: "Honor and thanks be to God, that it 
has come to this, and that this is his will." The 
executioner then bound him , and wanted to place 
him into a wagon, but he said: "I will walk to 
death, even as also Christ our Lord walked to 
death;" and he thereupon commenced to sing, 
The beadle enjoined him silence, but the execu- 
tioner said: "Let him alone." In going out, a 
priest joined himself to him, and also other persons 
went with him. The priest asked (when he refused 
to be instructed) whether he thought, that he and 
his like alone were righteous, and that the rest were 
all damned. But brother Thomas answered: "We 
endeavor to live piously, and shun sin; but those 
who will live in sin, we put away from us, and do 
not tolerate them ; yet we condemn no one ; but ev- 
ery one that commits sin is condemned by his evil 
works, and this we tell them." Thereupon the 
priest said: "We also reprove sin." The brother 
said: "How should you reprove, for where the 
shepherd is not good, how then should the sheep 
be good ? You are false prophets, how then should 
you reprove falseness ? " And he further said to the 



1032 



MARTYRS MIRROR. 




MATTHEUS MAIR DROWNED. 



priest: "Go away, you false prophet; I cannot be- 
hold you any longer." Thereupon the priest began 
to exalt his sacrament, that it was the true body 
and blood of Christ, and that whosoever partakes 
of it has no sin. ' ' The brother said : ' ' You go 
around with your sacrament, and sell it for money, 
even as Judas sold and betrayed the Lord; but we 
observe the Lord's supper in remembrance of him, 
according to his command." 

He then asked the priest, where there was any- 
thing written of the sacrament. The priest became 
silent, and did not know what to answer, except 
that he said: "It is written in the Bible." Thomas 
asked: "Where?" The priest said: "Paul writes 
of it in the fifteenth chapter." The brother said: 
"That is not so; " and then went on to say: "Do 
go away from me, you false prophet." When they 
arrived at the place of execution, the executioner 
asked whether he wanted to pray. This he did, and 
then said: "I have finished my prayer; proceed 
now, for I wish to get out of this world." He then 
knelt down, and the executioner quickly drew forth 
the sword, to frighten him, and then begged him 
three times for God's sake, to renounce, and he 
would let him go. But the brother said : ' ' Renounce 
I will not; but proceed with your work, for it must 
be." Thus the executioner beheaded him, he peace- 
fully commending his spirit to God. The execu- 
tioner then placed the body upon the wood, and 



singed it a little, and then buried the severed head 
with the body. -And though there was a strong 
wind that day, yet the smoke of the fire ascended 
straight up to heaven, as can also be testified by all 
who saw it. This happened at Freiburg, in Bava- 
ria, on the 8th of July, A. D. 1592. 



MATTHEUS MAIR, A. D. 1 592. 

The same year 1592, on Mary Magdalene's day, 
Mattheus Mair was apprehended at Wier, in the 
district of Baden. This was brought about by a 
priest, who upon coming out of the church, and 
noticing the brother, sent his servant maid after him, 
to see whether he should leave the village. He fur- 
ther commanded her, that she should so speak to 
him, as though she also wanted to become of his 
persuasion, and would like to go with him to his 
people; in the meantime he should come, and send 
other persons there, who should speak with him. 
With such words the maid delayed the brother, till 
the priest sent out some peasants, who apprehended 
him, and conducted him into the town of Baden. 
Six days after, namely, the 28th of July, as he 
would not follow them, nor renounce his faith, the 
ungodly pack of priests proceeded with him; how- 
ever, what they talked with him, or what he an- 
swered them, this they did not allow to come to 



MARTYRS MIRROR. 



1033 



the light. When he was led forth to death, there 
were present his brother-in-law and several of his 
friends, who interceded for him, and also offered to 
give money for him; but they could obtain nothing, 
yea, not even to speak with him. 

Now as he was going forth to death, he asked 
among the people, where his brother-in-law and 
friends were, and how they might come to him; 
saying that he had to charge them, that they should 
tell his brethren and sisters, to take care of his wife 
and child, for they were with a pious people. This 
he spoke aloud among the people. Then one of 
his friends among the people consoled him and said, 
that he should not yield, but be valiant; he should 
soon have overcome. Thereupon one smote the 
friend, who had said this, for it, and said that he 
was also a heretic, and ought to be treated like the 
rest. Now when the executioner had thrust brother 
Matheus into the water, he drew him out again 
three or four times, and each time asked him 
whether he would recant. But he always said, No, 
as long as he was able to speak; hence he was 
drowned, on the twenty-ninth day of the month of 
July, through the power of God steadfastly perse- 
vering in the faith. There was much said about his 
death, by high and low, as that they had murdered 
him, and the traitorous Judas and priest were 
cursed; for this Matheus was a well-known, good 
and pious man; hence God also gave him power to 
continue steadfast in the faith unto his end. 

Note. — The envy of some of the Calvanists in 
the town of Middelborgh was at this time so great 
against the defenseless sheep of Christ, who had 
come to them from various papistic towns, to escape 
the distress and persecution, and expected to rest 
under their protection, that they paid no attention, 
and had no regard, neither to humtole supplications 
nor the repeated commands of the Prince of Orange, 
who in the years 1577 and 1578 had given orders to 
the magistrates there, to let these people dwell in 
peace; but disturbed the peace of said people, and 
the practice of their religion. Hence Maurice, the 
oldest son of the aforesaid Prince, of honorable 
memory, following the footsteps of his father, is- 
sued, for the third time, a prohibition concerning 
the oppressing of the aforesaid people, to the end 
that they might now certainly obtain liberty of con- 
science, as appears from the following act; 

Transcript . 

Maurice, born Prince of Orange, Count of Nas- 
sau, Marquis van der Vere, to the honorable, most 
learned, wise, discreet, dear, particular, etc. 

That which has been brought to our knowledge, 
on behalf of Mailjaert de Poorter, and Joost Leon- 
isse, sawyers and wood-sellers, residing in the town 
of Middelborgh, you will learn at length from the 
accompanying request; and though we do not doubt 
at all, but that you will conduct yourselves, with 
the supplicants, in the points of their request and 
complaint, entirely according to the import of the 
resolution previously taken with regard to this, by 
the Lords States of Holland and Zealand; and will 
conform to such acts and letters as have been 



granted to the supplicants and their fellow brethren 
in the same profession, in the time of our lord and 
father the Prince of Orange, of worshipful memory; 
yet we would nevertheless hereby earnestly request 
you, seeing this matter concerns not only the town 
of Middelborgh in particular, but these United 
Provinces in general, that you will regulate your- 
self according to the import of the aforesaid resolu- 
tions, in all quietness and friendship, allowing the 
aforesaid supplicants and their fellow brethren to 
enjoy such liberties as have been granted them by 
said resolutions and acts respectively, until the 
aforesaid Lords General States of these United 
Provinces shall have further considered and dis- 
posed of the aforesaid matter. And besides that, 
we deem it reasonable and just, it is our pleasure.^ 

And hereby, honorable, most learned, wise, dis- 
creet, dear, particular, we commend you to God. 

Gravenhage, on the 4th of March, 1593. 

Signed: Your very good friend, 

Maurice de Nassau. 

The superscription was: To the honorable, wise 
and discreet, our dear, particular Burgomasters, 
Judges and Rulers of Middelborgh, and was sealed 
with his Excellency's seal. 

Below was written : Compared with the original, 
and found to agree with it. 

J. Milander. 

Further Observation. — Upon this followed, it ap- 
pears, some rest, so that the scattered flock of 
Christ began to increase some at that place, and to 
extend its membership. In the meantime, however, 
[in the dominion] of popery they were still perse- 
cuted to death; of whom, among others that lost 
their lives there, the following have come to our 
notice; from which the distress of that time, though 
there was rest in some places, can be inferred and 
judged. 



AELTGEN BATEN, AND MAEYKEN WOUTERS, 
A. D. 1595. 

Aeltgen Baten was an aged woman, and Maeyken 
Wouters a young woman of about twenty-four 
years. Both were born at Sonhoven, in the seign- 
ioralty of Vogelsanck, belonging under the territory 
of Luyck, and resided there. Through the grace 
of God they obtained the true knowledge of the holy 
gospel, believed the same, amended their lives, 
according to its requirements, and had themselves 
baptized upon the faith in Jesus Christ, according to 
his divine commandment and the practice of his dear 
apostles. As this however could not be tolerated, 
complaints were entered against them at Luyck, 
where the Court is held, and where orders were 
given to bring them thither as prisoners, which was 
done in the following manner : The lords of Luyck 
have certain beadles, called trappers, whom they 
send through the country whenever they want to 
have any one apprehended. They sent fourteen 
of these trappers from Luyck to Sonhoven, to ap- 
prehend these two women, or any others, and to 



1034 



MARTYRS MIRROR. 



bring them to Luyck. They first captured Aeltgen, 
and afterwards Maeyken and her brother (who was 
still very young), who had made themselves ready 
and it was the intention of both of them, if their 
father should have been taken, to go with him and 
not to forsake him ; but as they did not catch the 
father, her brother also escaped the trappers. 

Thus they began to conduct these two lambs to 
Luyck ; but as they, on their way to Luyck, had to 
pass through Hasselt, a town about a league dis- 
tant from Sonhoven, these two lambs were spoken 
to by many of their acquaintances at Hasselt, and it 
was greatly lamented, that they had to go to 
Luyck, into prison, and much sympathy and solici- 
tude was expressed for them. Maeyken said to 
them: "If the Lord has so ordered it, I would 
rather go to Luyck (namely, for the testimony of 
Christ), than home. And thus they proceeded 
through the city, and went to Luyck, in all a distance 
of about eight leagues. When they got there, they 
were imprisoned ten weeks in the official's tower. 
During this time, they showed each other great love, 
tending as it appears, much to edification and en- 
couragement; for the young sister would gladly 
have borne in her own body, if it had been pos- 
sible to do so, all the hardships which her dear, old 
sister suffered. They endured much vexation, being 
threatened, frightened, and also entreated, in order 
to turn them from the faith. 

Once the bishop's chaplain .came to the young 
sister, with bland words, and brought a can of wine 
with him, in the hope that he should overcome her. 
With words of greatest suavity he presented to her 
the matter ; yea, he got down upon his knees, and 
with folded hands begged her to recant and to 
believe the Romish church. But Maeyken proved 
herself faithful, and repelled the devil's deceit, so 
that the tempter went away. On another occasion, 
a man from her village, who was acquainted with 
her, came to Luyck. He had heard that it was 
reported that she should have to die, and his soul 
was set on fire, and the matter excited his carnal 
sympathy, thinking: "And must that young girl 
die?" Hence he thought with himself, that he 
would talk with her, in order to see whether he 
might not move her. He therefore went to her in 
prison, and called Maeyken out alone, and said : 
"My dear Maeyken, O that you would obey, and 
yield a point, to be released from these bonds. 
When you get out, you can live as before." There- 
upon she replied : "My dear friend (calling him by- 
name), would you advise me this, that I should 
forsake God and become a child of the devil?" 
The man said : "Then you will have to die. ' ' There- 
upon Maeyken said : "I should rather have this 
come to pass with us, than enjoy the light of day. ' ' 
When the man heard this, he became silent, so that 
he turned around with weeping eyes, and said 
nothing more to her. They were both tortured and 
suspended on Thursday night ; but they remained 
silent and fainted away. Then they poured water 
over Maeyken, upon which she cried aloud ; but 
more than that they did not obtain from either. 
During the night they lay together quietly. On 
Friday night they sang with great joy. Having 



been thus imprisoned for a long time, they were 
finally brought into the official's court, and con- 
demned according to their spiritual law. When 
they heard their sentence, they thanked the Lord 
with a joyful heart, yea, with a laughing mouth. 
They then delivered these two persons over to the 
secular judge, who received them, and placed them 
again in his prison, in which they suffered great 
distress for a few days, on account of the uncom- 
fortable condition of the prison. However the Lord 
ordered it, so that they took consolation and cour- 
age in the Lord, and Aeltgen' s husband sent her 
money and blankets for her needs, for which she 
thought she had no further use, and hence re- 
fused it altogether. She asked her dear sister Maey- 
ken, whether she would have it. Maeyken said: 
' ' I have as little need of it as you, my dear sister ; ' ' 
for they trusted soon to live in all fullness and joy 
with the Lord. " Yes," said Aeltgen, "if the door 
stood open, I should not wish to go away." And 
since in all their sufferings they were so joyful in 
God, they thanked God in heaven in their hearts, 
and sang praises to him in prison. 

Afterwards they wanted to sentence them by the 
secular law, which it was said, was done by four 
judicial persons, or judges, namely, that these two 
persons should be drowned (for the word of God), 
by being cast alive, bound, from the Meuse bridge. 
On that same Saturday there came to them to 
Luyck two men from their locality, to ask both 
of them, whether they had some word to send yet. 
Coming thus unbeknown, they .found them in a 
chamber, where sat the lords to sentence them, and 
they were standing in their midst, and when Aeltgen 
saw her acquaintance she said to him: "Nephew, 
have you come to visit us once more? we trust to 
offer up our sacrifice within one hour; we thank 
you heartily for* it, and I request you to please 
tell my husband, to bring up my children in the 
fear of God. ' ' Maeyken also said : ' ' Do bid my 
father and mother many adieus." This they spoke 
while standing among the lords, expecting their 
sentence. The men tarrying a little, one of the lords 
bowed himself before Maeyken, begging her to re- 
cant and to believe in the Romish church ; and 
her life should be spared. Thereupon Aeltgen said : 
"We want to die, as Christ's apostles did." Now 
when their last hour was approaching, both were 
brought forth from prison. Hence, both of them 
being rejoiced, they began to sing and to thank 
and praise God ; but alas ! the poor lambs could 
not long enjoy this ; for what is granted to thieves 
and murderers, namely, to speak, of this they were 
deprived, and they were conducted back to prison, 
where their mouths were gagged, and they were 
thus, as dumb lambs, led to the slaughter and death. 
When they arrived on the Meuse Bridge, many and 
various reports of this" matter were circulating among 
the common people. When they arrived at the 
place appointed, the executioner began to bind 
them, but they had to keep silent, until the execu- 
tioner loosed the cloth that was before their mouths, 
and tied it over their eyes. Then Aeltgen first said : 
' ' O Lord, this is a beautiful city indeed ; would 
that it repented with Nineveh ; ' ' and commending 



MARTYRS MIRROR. 



1035 



herself to God, the executioner forthwith cast her 
from the bridge down into the water, and she was 
instantly drowned. 

The executioner then also released Maeyken's 
mouth, so that she was heard to speak, saying to 
the executioner; "Grant me, that in my greatest 
extremity I may pray to God and call upon him." 
The executioner said : ' ' Pray to our lords the mag- 
istrates, and believe with us in the Romish church ; 
and you shall save your life. Maeyken said : "I 
have never done amiss to the magistrates; hence 
I also need not to worship them ; ' ' but the execu- 
tioner gave her a short answer, and giving her no 
time, cast her down from the bridge immediately; 
she did not sink instantly as Aeltgen, but with 
blooming cheeks she drifted upon the water for a long 
time, until, it is said, she had reached the lower side 
of the city. 

Thus these two Christians ended their lives to the 
honor of God, on the 24th of July, 1595. 



HERE FOLLOWS A LETTER WHICH MAEYKEN WOU- 
TERS WROTE FROM PRISON TO HER PAR- 
ENTS, AND TO OTHERS OF HER FEL- 
LOW BELIEVERS. 

The abundant mercy of God our heavenly Father, 
through Jesus Christ his only Son our Lord, this I 
wish you, my dear father and mother, brothers and 
sisters, whom I love much from the heart, but our 
heavenly Father above all, for he has called me, 
that I should help him bear his sufferings, for which 
I have asked him many times, if I might be worthy 
of it. Hence I followed him with great joy. 

My dear father and mother, think not (though I 
am bodily separated from you and the flock of 
Christ) that my Bridegroom will forsake me ; think 
what he has said : Though a mother should forsake 
her child, yet will I never forsake mine elect, whom 
my heavenly Father has given me. Is. 49 : 15. 
Hence if it is his pleasure, I shall soon be deliv- 
ered. But if you now deliver me with temporal 
wealth, you deprive our Bridegroom of his honor, 
and believe not that he will deliver me. 

Hence, my dear father and mother, grieve me no 
more about paying the costs ; for you have bur- 
dened me greatly, day and night, because I sent 
word to you so many times, that you should not 
ransom me, and you did not write me an answer. 

Hence,- my dear father and mother, speak with 
our friends, so that I may receive a comforting letter 
from you or from the others, which would be to me 
a great joy; for otherwise I desire no comfort from 
men, only from our heavenly Father alone, who is 
able to provide for us. 

O dear friends, if I continue steadfast in that 
which my heavenly Father lays upon me, what 
great treasure I hope to gather thereby, which will 
fall to me hereafter, which is a great joy to me. 
O my dear father and mother, is this not a greater 
joy to you, than if I had not done according to your 
will, and had gone off with a young man, as you 
have doubtless heard of other girls ? Hence rejoice 



and make melody to the Lord in your hearts, be- 
cause the Lord has made me, unworthy one, worthy 
thereto and you have brought me up to God's 
praise. Remember that there is still more written, 
where the Lord says: Blessed are ye, when men 
persecute and revile you for my name's sake; re- 
joice and be exceeding glad then, for great shall be 
your reward in heaven. Matt. 5:11, 12. 

Know, dear father and mother, that I have been 
before so many lords and authorities, also priests 
and Jesuits, who sought nothing but to murder my 
soul. But the Lord our God gave me wisdom and 
understanding, and a mouth to speak which, I be- 
lieve, was pleasing to our dear Lord. Very many 
times they predicted my eternal damnation, and 
said to me: "If you do not forsake your sect, and 
live according to the holy Roman Church, as the 
whole world does, you will, as truly as God is in 
eternal life, never attain to repentance." Then I 
said to them: "I doubt not, but trust, that if we 
finish it by the help of the Lord, we shall through 
grace obtain the eternal joy." Then they said to 
me: "God has nothing to do with you; you are 
a child of the devil; the devil has you by the throat, 
who will confirm you even unto the fire. God cre- 
ated you beautiful, and made you after his own 
image; and is it not a pity now, that you will have 
to die an ignominious death, and hereafter inherit 
eternal fire?" I said to them; "I will rather die, 
than apostatize from my faith, if it is God's pleasure. 
Thus I am ready, much rather to-day than to-mor- 
row; I will not fear men, who must die; but I will 
much rather fear my heavenly Father, who has 
given me my life; though I now, for his sake, lose 
it, he can give it to me again." 

Then they left me. The omnipotent, strong and 
mighty God, our heavenly Father, who always helps 
us to triumph, and does not forsake them that have 
put their hope in him, and never turn their faith 
from him, the Lord our God, who sits in the highest 
throne of glory, come to our aid; he alone is worthy 
to receive praise and thanks, honor and glory, and 
blessing forever and ever. Amen. 

Hereby I most heartily greet my dear father and 
mother, brother and sister, with the peace of the 
Lord. Dear friends, when you offer up your prayers 
before the Lord, do not forget me, since I shall not 
forget you; may the Lord be our helper. Amen. 

Once more, in particular I greet father and 
mother, brother and sister, and further all believers 
and lovers of the truth; let all pray heartily for me. 
I hope to be diligent, as far as the Lord has given 
me grace. God be with us all. Amen. 

I had this letter written, when I was in prison for 
the testimony of the truth, in the town of Luyck, 
A. D. 1595. I, a feeble member of the Christian 
church, bearing now in my body the marks of my 
Lord. Adieu, now, all of you. 

Maeyken Wouters. 



ANNEKEN VAN DEN HOVE, 1 597. 

At Brussels, under the reign of the archduke 
Albert, there was apprehended for her faith and 



1036 



MARTYRS MIRROR. 



following Christ, a young maiden named Anneken 
van den Hove (being the servant-maid of Nicolaes 
Rampaert's sister), having been betrayed, as it was 
said, by the pastor of the Savel church at Brussels. 

This Anneken was imprisoned two years and 
seven months, in which time she suffered much 
temptation, from priests, monks, Jesuits and others, 
who thereby sought to make her apostatize from 
the faith she had accepted ; but however great pains 
they took with her, in the way of examining, tor- 
menting, fair promises, threats, long imprisonment, 
and otherwise, she nevertheless constantly remained 
steadfast in the faith in her Lord and Bridegroom, 
so that finally, on the ninth of July 1597, certain 
Jesuits came and asked her whether she would 
suffer herself to be converted, for in that case she 
should be released and set at liberty. Thereupon 
she replied: "No." They then offered to give her 
six months more time for consideration; but she 
desired neither day nor time, but said: They might 
do what seemed good to them, for she longed to 
get to the place where she might offer up unto the 
Lord a sacrifice acceptable unto him. This answer 
having been conveyed to the judges, information 
was brought her about two hours afterwards, that 
if she wanted to die, prepare herself, unless she 
wished to turn. 

Hence the justice of the Court, and also a few 
Jesuits, went out with her about eight o'clock, half 
a mile without the city of Brussels, where a pit or 
grave was made, while in the meantime she fear- 
lessly undressed herself, and was thus put alive into 
the pit, and the lower limbs having first been cov- 
ered with earth, the Jesuits who were present asked 
her: Whether she would not yet turn and recant? 
She said: "No;" but that she was glad that the 
time of her departure was so near fulfilled. When 
the Jesuits then laid before her, that she had to 
expect not only this burying alive of the body into 
the earth, but also the eternal pain of the fire in her 
soul, in hell. She answered: That she had peace in 
her conscience, being well assured that she died 
saved, and had to expect the eternal, imperishable 
life, full of joy and gladness in heaven, with God 
and all his saints. 

In the meantime they continued to throw earth 
and (as has been stated to us) thick sods of heath 
ground upon her body, up to her throat; but not- 
withstanding all their asking, threatening, or prom- 
ising to release her and take her out of the pit, 
if she would recant, it was all in vain, and she would 
not hearken to it. 

Hence they at last threw much additional earth 
and sods upon her face and whole body, and 
stamped with their feet upon it, in order that she 
should die the sooner. 

This was the end of this pious heroine of Jesus 
Christ, who gave her body to the earth, that her 
soul might obtain heaven; thus she fought a good 
fight, finished her course, kept the faith, and val- 
iantly confirmed the truth unto death. 

Since she then so loved her dear leader, Christ 
Jesus, that she followed him not only to the mar- 
riage at Cana, but also, so to speak, even to the 
gallows-hill, there cannot be withheld from her the 



honor and name of a faithful martyress, who suffered 
all this for his name's sake. 

Hence she will also afterwards, when going forth 
as a wise virgin, yea, as a dear friend of the Lord, 
to meet her heavenly Bridegroom, be joyfully wel- 
comed and received in the heavenly halls of im- 
mortal glory, together with all steadfast servants 
of God. 

O God, be merciful also unto us that are still liv- 
ing, that continuing faithful unto the end, we may 
with her, and all the saints receive thy blessed in- 
heritance. 



FURTHER OBSERVATION TOUCHING THE CAUSE OF 
DEATH OF ANNEKEN VAN DEN HOVE. 

It was for a long time believed (which originated 
in the assertions of some adherents of the Reformed 
Church), that the aforementioned Anneken van den 
Hove died for the sake of the Calvanistic or so- 
called Reformed faith; but this was long ago justly 
contradicted, by written as well as by oral testimo- 
nies; among others, through a certain letter, which 
was written in the month of July (when she was 
offered up) by some one from Antwerp, to one of 
his friends; in which it is stated, in papistic style, 
that she was buried alive outside of the city of Brus- 
sels, because she belonged to the Anabaptists. 

One year subsequently, namely, 1598, there was 
published, a printed work called the Apologia 
Catholica, by Franciscus Kosterus, in which, on 
page 160, these words are found: "Moreover, there 
was no injustice done at Brussels, to Anneken van 
den Hove, inasmuch- as they proceeded against her 
in accordance with the old laws of the Emperor's; 
nor need the Calvinists complain of the lords; for 
she was found a Mennonist and Anabaptist, who, 
Calvin himself confesses, ought to be punished." 
See the aforementioned book, printed at Antwerp, 
by Joachim Trognesius, edition 1598, at the place 
referred to. 

Subsequently, in the year 1601, another tract was 
printed and published at Antwerp, by Hieronymus 
Verdussen, entitled : Brief and true account of the 
sufferings of some pious and glorious martyrs, etc.; 
wherein she, near the close, is pronounced an Ana- 
baptist. 

Moreover, a certain school teacher and sexton of 
the papistic church at Aelst, who then resided in 
Brussels, near the Stone Gate, where she was im- 
prisoned, and who often brought her food, made 
the verbal statement, according to creditable testi- 
mony, that she had such a faith and religion as the 
Mennonites, etc. 

It was also then, and shortly after that time a 
common saying at Brussels, of those that had any 
knowledge concerning her views, that she agreed 
therein with the Anabaptists, etc. 



OF THE DESTRUCTION OF SOME TYRANTS OF 
THIS LAST PERSECUTION. 

We will abridge this century with which for- 
merly also our old Offerboeck was concluded; show- 



MARTYRS MIRROR. 



103T 



ing the destruction of some tyrants, who were no 
small cause of this last and severest persecution 
of all. 

Even as the old man whom King Antiochus had 
sent out to Jerusalem, notwithstanding he set up 
many abominations, and tyrannized against the law 
of God, could nevertheless not suppress the people 
of God and his law, but had to behold their increase 
[even] under the persecution, and besides see that 
the country was full of wars and commotions and 
resisted the king; even so it also came to pass with 
the aged Ferdinand Alvares de Toledo (also called 
Duke of Alva), whom King Philip u had sent 
from Spain into these Netherlands; however much 
he endeavored to make every one accept the abom- 
ination of idolatry, above God and his word, and 
however dreadfully he raged, utterly to exterminate 
the true lovers of the divine truth, and ardent fol- 
lowers of the holy gospel, yet he could not, to the 
satisfaction of his furious and blood-thirsty disposi- 
tion, accomplish his presumptuous undertaking. 

For under his severe and bloody persecution, the 
church of the godfearing, the pure bride of Christ, 
still constantly bloomed as a beautiful rose among 
pricking thorns, and was fruitful, to the praise of 
the Most High. 

But he himself, who sought to rule over all 
Netherland lords, and to oppress others, met with 
resistance from some of those whom he sought to 
exterminate, who, however, were not of the defense- 
less sheep of Christ, so that, after he had for about 
seven years indulged his desire for bloodshed, slay- 
ing and murdering for the faith (when the country 
was full of war on his account), he had to depart in 
disgrace, and with him one John Vergas, who was 
a member of his council of blood; which many re- 
garded as a punishment of God for his wickedness. 
But a still severer fate awaited Jacob Hessel, one of 
the chief members of his deadly court, and Jan de 
Vis, Bailiff of Ingelmunster; who, some time after- 
wards, were taken out of prison, without previous 
announcement, or sentence having been pronounced 
conducted without the city of Ghent, and hanged 
to a tree. And even as they had sentenced many 
others to death unexpectedly, so they also had to 
yield up their lives unexpectedly, and thus there 
was meted to them with the same measure with 
which they had measured to others. From this we 
can easily perceive God's just punishment upon 
those who persecute and kill Christ and his mem- 
bers. Likewise in the case of the high Bailiff of 
Halewijn, named George de la Rave, who also par- 
ticipated in the tyranny over the children of God, 
by persecuting, dispersing and apprehending them, 
and otherwise. In the year 1571 he assisted in ap- 
prehending, among others, one Adriaen Jans Hoed- 
maecker (who was burnt at Rijssel on account of 
his faith), and in the year following, on the same 
spot where Adriaen had been apprehended, he met 
together with some intoxicated persons, with whom 
he and his servants fell into an altercation and fight 
in which he was wounded to such an extent, that 
he had to lie in bed with the wound for a long time 
and finally died a painful death in great distress of 
mind. Hence he had several confessors come to 



him, who could nevertheless not rid him of the 
gnawing worm of a torturing* conscience; but he 
had to end his life as a tyrant in misery. 

But especially can it be seen, how hard it is to 
kick against the goads, in the case of one Pieter 
Titelman, the Dean of Ronse, who was probably 
the chiefest inquisitor in Flanders. He was about 
this time in Kortrijck, smitten with a severe dis- 
ease by God, lice growing out of his wicked body 
so abundantly, that he could not be kept clean 
therefrom, notwithstanding he was supplied with 
clean linen, and otherwise cleansed two or three 
times a day. No remedy could be procured and he 
died a most distressing and miserable death. 

Concerning this Dean of Ronse it is also written, 
that having gone forth on a certain occasion with a 
small number of men, to apprehend these witnesses 
of God, and thus to deliver them into the hands of 
the torturers and slayers, he came; at evening, into 
an inn, where he met a bailiff, who had gone out 
with a great number of beadles, to apprehend va- 
grants and wicked men. The bailiff asked Ronse 
with surprise, how he dared trust his body with so 
few servants, to apprehend other people; for if I 
were to do so, said he, I would soon lose my life. 
Thereupon Ronse replied, that he had no fear in 
this respect, since he had gone out to catch only 
good men, from whom he had no danger to appre- 
hend. Upon this the Bailiff, particularly reflecting 
upon Ronse' s words, answered: " If you arrest the 
good people, and I the bad, who then shall remain 
free ? ' ' Hereby this Dean of Ronse certainly bore 
testimony of himself, that he had laid his hands 
on the just, who had not resisted him, So it 
can also be perceived from this bailift's remark, that 
he himself well knew that the magistracy's power 
ought to be used only for the punishment of the 
evil, and the protection of the good; and that there- 
fore this Ronse and his adherents shamefully abused 
their authority on these people. 

It also happened at Dixmuyden, in Flanders, in 
the year 1553, when the pious Wouter Capelle, who 
is mentioned in this book, was burnt for the truth, 
that there was a simple, harmless fellow, who was 
arrested by the lords of Dixmuyden. He begged 
in the streets, and was thus fed by good-hearted peo- 
ple. And since the aforementioned Wouter Capelle, 
(by trade a say -weaver) was very liberal in supply- 
ing the poor with food, communicating to them 
from the labor of his hands, it occurred, two or 
three days before Wouter was apprehended, that 
this simple fellow, late in the evening, came to 
Wouter' s house. Wouter asked him whether he 
wanted something to eat. He said: "Yes." Hence 
Wouter brought him a piece twice until he did 
not wish any more. Now when it came to pass, 
that Wouter Capelle was sentenced to be burnt, this 
simple fellow cried: "You thieves and murderers, 
you shed innocent blood; this man has done no evil 
but has very kindly fed me." And this he cried 
constantly, and as Wouter was brought forth to be 
burned, he also stepped near and wanted to run 
into the fire with the condemned man, so that they 
had to carry him away by force. And when he was 
dead, the burnt body having been brought outside 



1038 



MARTYRS MIRROR. 



of the city to the gallows-field, this simple fellow 
daily resorted thither, heeding neither snow nor 
rain, and stroked with his hands the burnt body, 
and said: "O poor fellow, you have surely done no 
evil, and yet they have shed your blood; and you 
have fed me so kindly." Finally, when the body 
had been almost devoured by the birds, this man 
on a certain occasion took off the whole skeleton, 
laid it upon his shoulders, and ran in to the gate 
with it. Hence many people followed him, to see 
whither he should take it, but he went with it to 
the lord burgomaster of the city, and when the lat- 
ter had opened his door, the threw the whole skele- 
ton down into the hall, and said (also other lords 
being gathered there) : ' ' You thieves and murder- 
ers, if you have eaten the flesh of this man, eat the 
bones too. ' ' And as the lords of Dixmuyden had 
erected an iron stake in the place where the afore- 
said Wouter Capelle had been executed, for a token 
and lasting memorial, that such a heretic (as they re- 
garded him) had been burned there; it came to pass 
that the burgomaster of said city, into whose house 
the skeleton had been thrown, became sick unto 
death, and his sickness so affected him, that in his 
delirium he cried out: That he had seen the angel 
of God fly over the stake with the soul of the burnt 
Wouter Capelle. And this he constantly cried, till 
the lords caused the iron stake to be removed; then 
he ceased his cry; but died most miserably shortly 
afterwards. In consequence of this, it seems, those 
of Dixmuyden were so frightened that afterwards 
they shed no more innocent blood. 

Concerning this avenging hand of God, which he 
very signally exercised upon blood-thirsty tyrants 
and persecutors of his people, you may also read in 
an epistle of Menno Simon's, S. G. folio 133,* 
which the latter wrote in his time to Martin Mikron, 
and which partly related to the aforementioned 
Menno himself. It reads as follows: 

" It is now about eighteen or nineteen years since 
that a very eminent and distinguished man, who 
was highly esteemed by the world, but whose name 
and country I will not mention, wickedly advised, 
how they should extirpate me and the pious . He 
had scarcely finished his words and wicked thought, 
when the avenging hand of the Most High touched 
him. He dropped at the table, and thus in a mo- 
ment ended his impenitent, blood-thirsty, wicked, 
ungodly life in a most dreadful manner, O terrible 
judgment?" This happened about the year 1539. 

"About the same time it happened to another 
man, who thought that he would so set his trap for 
me, that I could not escape, that he, in like man- 
ner, at the same meal he was eating, while speaking 
the words, was suddenly pierced by an arrow from 
the Lord's quiver, being smitten with a severe dis- 
ease, and thus had to give an account before the 
almighty, avenging God, arid was buried within 
eight days from the time he had spoken these 
words. 

"Still another, who was to become an officer to 
the Emperor in a certain place, fancied that he 
should exterminate this people, if there was any vir- 

* English Edition 2d part page 419. 



tue in the imperial authority. He came to the place 
where he was to be located and serve in his capac- 
ity; and four or five days thereafter, the bell was 
tolled and the requiem sung over him. 

Behold, thus God the Lord annihilates the de- 
signs of the ungodly who assail his holy mountain, 
and brings to naught all those that hate his truth 
and are inimical thereto. 

"In the year 1554, it also occurred that three of 
our brethren were at Wisbuy in Gotland, for the 
purpose of earning a livelihood there. A preacher 
of that city, whose name was Laurentius, who was 
led by the spirit of his Father [the devil], cried after 
them on the street, and reviled them as much as he 
could, saying that they should not practice their 
religion there, though it should cost him all that 
was inside of his coat, namely, body and soul. A 
few days afterwards he came to converse with one of 
these brethren, another preacher also being present, 
who was somewhat more reasonable in disposition. 
He reviled, and carried on dreadfully; but the great 
Lord smote him in the presence of them both, so 
that he was suddenly deprived of his speech, and 
within twenty-one hours (alas !) was numbered with 
the dead. O terrible punishment and judgment of 
God ! 

' ' A case almost similar occurred the same year at 
Wismar, where they had accepted a crier, named 
Doctor Smeedesteed, who said that he would rather 
have a hat full of our blood, than a hat full of our 
gold. He persuaded the magistrates (who gladly 
have and want to hear such pillow makers) to pro- 
claim just before cold winter, to the poor children, 
to clear the place before St. Martin's day; or they 
should be put where they should not like to be. 
Smeedesteed was very joyous that he had accom- 
plished the fulfillment of his heart's desire; but to 
his sore judgment; for that very day the almighty, 
great Lord laid the hand of his wrath upon him, 
and within six or seven days took him away by an 
awful and severe sickness. Yet the hardened, blind 
and stupid world did not perceive it. 

"A. D. 1555, it occurred again in that city, that 
there was a preacher, named Vincentius (who still 
lives there), who never grew tired of his ungodly 
reviling and severe reproaching. On the day they 
call the Lord's Ascension day, he read from the 
Scriptures (Mark 16:16): 'He that believeth and is 
baptized shall be saved,' and said he should re- 
proach and revile us, as long as his mouth was 
open. Instantly the strong power of God closed it, 
and bound his tongue, and he fell down in the pul- 
pulpit, and was carried out by some of those pres- 
ent, as one punished of God, and taken into his 
house a dumb man. Behold, thus he can punish 
those who would touch and injure the apple of his 
eye. 

"If I were to relate all the incidents which in my 
time befell the enemies of the saints, it would re- 
quire a separate volume." Thus far from, Menno 
Simons. 

It is appropriate to add here, what happened to 
the said godfearing Menno Simons himself. A trai- 
tor sold him for a certain amount of money, bind- 
ing himself to deliver him into the hands of the ty- 



MARTYRS MIRROR. 



1039 



rants, or he would lose his own head in stead; in 
which, however, to his own injury he did not suc- 
ceed, though he put forth his utmost diligence to 
accomplish it. He repaired to their meeting, and 
diligently spied out a place where they assembled; 
but Menno in a miraculous manner escaped his 
hands. 

It occurred also, that the traitor and the officer, 
who had gone out to seek and apprehend Menno, 
unexpectedly met him in a small boat on a canal. 
The traitor kept silence, till Menno had passed on a 
piece, and then jumped on shore, to escape with less 
peril. Then the traitor said: "See there, the bird 
has escaped us." The officer called him a villian, 
and upbraided him for not speaking in time. The 
traitor replied: " I could not speak, for my tongue 
was held." This was taken so amiss by the lords, 
that they severely punished the traitor, for a rig- 
orous and instructive example to all bloodthirsty 
traitors. 

Thus there can, by these and similar examples 
mentioned in divers places in this book, as also in 
both Testaments, in murderous Cain, Pharaoh, Jez- 
ebel, Antiochus, Herod, and many similar ones, be 
manifestly seen and perceived the avenging hand of 
the almighty God, and how grievously they offend 
against the God of heaven and earth, who here 
afflict, persecute and kill his people; and what in- 
tolerable punishment they have to expect at the 
coming of Christ from heaven; of which this tem- 
poral punishment is but a beginning and foretaste, 
seeing the Son of God, in the day when he will 
arise to avenge Zion, will regard all that has been 
inflicted upon his own, as though the apple of his 
own eye had been touched. Then shall all perse- 
cutors be sorry with too late repentance, and groan 
for anguish of spirit, who here condemned and 
killed the just, who did not resist them. Wis. 5:3; 
James 5 : 6. 

Hence the wise woman Judith says in her song 
of praise : " Woe to the nations that rise up against 
my kindred ! for the Lord Almighty shall judge 
them, and visit them in the day of judgment ; for he 
shall put fire and worms in their flesh, that they 
shall burn, and feel it for ever. Judith 16:17. 

O how good were it for all tyrannical men, if they 
would consider and lay to heart these and similar 
passages of holy Scripture, and would fight no more 
against the high God, for it will be required of them 
at that day, before the judgment seat of Christ. 
Since faith is a pure gift, which comes from God 
alone, and hence can neither be given nor taken 
away by any man, however highly esteemed he 
may be. All princes and rulers ought also to com- 
mit the matter of faith to the Creator of all things, 
who alone is the discerner of the hearts and reins 
of all men, and who knows and beholds the hidden 
thoughts and intents of the heart, clear and uncov- 
ered before his eyes; before whose high majesty 
both the judge and the condemned must finally 
appear together. He will judge the world in right- 
eousness, and offer faith to every one. Acts 17 : 31. 
He shall then judge according to truth, as to who 
believed and walked righteously or falsely. Here- 
unto we would from the inmost of our soul, counsel 



and entreat all lords and princes, as for their own 
welfare. O that God Almighty would be pleased to 
grant all princes and lords who have received the 
sword of justice, the grace, that they would use 
their sword and authority no further than only upon 
the bodies and goods of men in civil matters, for 
the punishment of evil-doers, and the protection 
of the good ; to which end the same has been given 
them of God ; and would let God Almighty be the 
Lord and Judge over the faith, souls, and consciences 
of men, which unquestionably belongs to him 
(blessed be he) alone. And that they would more- 
over consider, how very short and uncertain man's 
life is, and how soon these earthly kingdoms can 
pass from one nation to another. And if the in- 
coming lords hold different views than the former 
ones, city and country are instantly in great danger 
of revolt, uproar and destruction, if they want to 
force all their subjects to the religion which they 
have accepted ; or the common people must resort 
to dissimulation and hypocrisy, to escape the pun- 
ishment threatened; for such lords seldom lack 
preachers who for the sake of great prebends are 
willing to preach according to the pleasure of the 
lords. 

And O that men would once consider, how many 
thousands of persons have for many centuries been 
deprived of life and property, on account of reli- 
gious differences, because the magistrates (through 
the instigation of their preachers) would force them 
to their religion ; which nevertheless wrought no 
improvement, but the conflict remained uninter- 
rupted. But how utterly blind and unreasonable 
they proceed in this matter, it is easy to perceive ; 
since we certainly, most clearly and abundantly 
find, that even the Lord's apostles, which he had 
sent and highly enlightened, could bring but a very 
small proportion of men to one religion, and that in 
their time, besides the innumerable multitude of un- 
believers and persecutors of the truth, were also 
many false apostles and deceitful workers, who 
preached Christ out of envy and strife, and not sin- 
cerely; so that Christ was preached in many ways, 
in season and out of season. 2 Cor. 11 : 13; Philip- 
pians 1 : 15, 16. Who then shall believe that in this 
last and evil time, in which iniquity prevails, whole 
countries and kingdoms can be brought into the 
obedience of the apostolical doctrine, through the 
sword and constraint of the magistracy ? The more 
so, since Christ himself says, that at his coming it 
shall be as it was in the days of Noah and Lot. Luke 
17:26. Hence the Lord Jesus also seems to ask 
doubtfully: Whether, when the Son of man cometh, 
he shall find faith on the earth ? 

For the number of believers has from the begin- 
ning of the world been very small among the chil- 
dren of men ; and not all men have faith, as Paul 
says ; and the whole world, according to the teach- 
ing of the apostle, lieth in wickedness ; and all that 
is in the world, the lust of the flesh, the lust 
of the eyes, and the pride of life, is not of the 
Father, but of the world, and the world and the lust 
thereof shall pass away; and Solomon seems to 
compare this world and all her ungodliness to a 
magnificently adorned woman, in the attire of a 



1040 



MARTYRS MIRROR. 



harlot, subtle, wild and stubborn, so that her feet 
could not abide in her house ; whereby she seduced 
and deceived the foolish youth, so that he followed 
her in wickedness. 

Compare with it now this present evil world; how 
one can see every city and country polluted with 
pride, boasting, cursing and swearing, tippling 
nouses, tennis-courts, dancing halls, and shameful 
brothels, or houses of ill-fame, where one can per- 
ceive, with open eyes, what a countless multitude 
of people, especially of the young, gorgeously ar- 
rayed and adorned in honor of the world and the 
devil, allow themselves to be lured and seduced 
thither; whereas it is certainly known, and also 
unanimously acknowledged, by all the one another 
opposing sects, according to the express words of 
God, that the end of such a life and walk, without 
true fruits of repentance, is eternal death. Never- 
theless, we do not find that the preachers, to pre- 
vent this wickedness, work with the authorities to 
punish and root out in every respect, by rigorous 
decrees and corporal penalties, this indubitable evil 
and soul deception; but in the point of religion (in 
which through the craftiness and subtlety of men, 
there are so very many articles of contention and 
doubtful and conflicting views) we see them labor 
with all their might, to punish, exterminate, and 
use constraint upon the faith and consciences of 
others, though the latter cannot be accused of any 
of the evils mentioned. Yet experience teaches, that 
many of these preachers are themselves so uncertain 
and wavering in their faith, that they would rather 
change their faith many times, according to the de- 
sire of the authorities, as the chameleon its color, 
before they would on this account forsake their large 
salary. Hence it is our hearts' wish and earnest 
prayer to all rulers, that they would be pleased not 
to hearken to such treacherous preachers, who seek 
the loss and destruction of other people; but that 
they would use their authority for the punishment 
of evil doers and the protection of the good; so that 
we may lead a quiet and peaceable life under them, 
in all godliness and honesty; and at the last day 
may, together find comfort and grace before the 
judgment-seat of Christ, when we all shall stand so 
greatly in need of grace and comfort. To this end 
may the Lord strengthen and keep us by his Spirit. 
Amen. 



CONCLUSION OF THE SIXTEENTH CENTURY. 

We will take leave of this sixteenth century with 
a certain conclusion appended to the Martyrs Mir- 
ror of the year 1631; wherein we will say nothing, 
as far as respects the sense of the same, but what 
our dear fellow believers have said in that work. 

We have here presented to you, kind reader, 
many beautiful examples (as we have found them in 
printed works of former times, as well as in those 
of more recent date, from different regions, from 
the criminal records of city and country), of men, 
women, youths and maidens, who faithfully fol- 
lowed their Savior, Christ Jesus, in the true faith, 
feared God from the inmost of their soul, and with 



a pure heart sought eternal life ; who flourished and 
shone as bright lights, before all the world, in the 
love and power of God, their mouths flowing in 
wisdom with the holy word and doctrine of the 
Lord; which appeared more in the manifestation of 
the Spirit, than in elegant language or human wis- 
dom ; for their thoughts, words and actions were all 
to please their Leader and only Shepherd, for 
whose name's sake they gladly delivered up their 
lives into temporal death, as not seeking to possess 
a worldly and peaceful kingdom here upon this 
earth, but, as true strangers, to journey to the eter- 
nal and heavenly fatherland, well knowing and hav- 
ing experienced, that they that will live godly must 
suffer persecution. There must also be noticed the 
difference between the children of God and the 
children of unrighteousness, between the persecuted 
and the persecutors, because we know, and it can 
clearly be shown from the holy Scriptures, that 
from the beginning of the world the unrighteous, 
whose works were evil, always envied, reviled, per- 
secuted and oppressed those that were righteous 
and practiced virtue, for an unreasonable zeal im- 
pelled them to it. And it has been observed, that 
many times the teachers or leaders, who ought to 
have taught and led the people to the true religion, 
and into the way of life, misled them to idolatry and 
into the way of error and death. The shepherds, 
who ought to have carefully fed the sheep of the 
Lord with the word of God, and protected them 
against the ravening wolves, have fattened them- 
selves, and paid no attention to the flock, but pre- 
sented to them mostly human doctrine and the 
reasonings of their own mind; clothed themselves 
with the wool of the sheep, and thus, in the ap- 
pearance of sheep but the nature of wolves, them- 
selves been disturbers and devourers of the flock, 
or have delivered them into the talons of the eagle, 
and the teeth of the lion. So also, the ministers of 
God, who were endowed with great honor and do- 
minion by the Lord, and who had received the 
sword to punish the wicked and to protect the good, 
did not content themselves with these high offices 
and honor, but, abusing their power, through in- 
stigation or ignorant zeal, laid their hands in the 
Lord's husbandry, and inconsiderately plucked off 
the wheat for the tares; and though it tended to the 
salvation of the oppressed, it was nevertheless a 
presumptuous proceedure, thus to root out, destroy 
and thoughtlessly condemn with an unjust judgment, 
the green plants in the Lord's field, before the har- 
vest; for no one but the Lord himself can truly 
know who is worthy of the fire or of the garner. 

Hence there are no savants upon earth wise 
enough to step into any office of the only wise God, 
and to execute the judgment which he has reserved 
for himself; for who can fathom man's heart, save 
he that sees all things, and knows all mysteries, 
who penetrates the hearts and reins, and knows the 
thoughts of all men. Such things indeed are not 
man's province, for men are often, though they 
think they are standing, cumbered with sin, unbe- 
lief and perverted views, much more than they are 
aware of; and all that men know and believe here 
is but in part. Besides, the examiners of the faith 



MARTYRS MIRROR. 



1041 



can easily be blinded or deceived by lies and a 
hypocritical life. 

Hence those who would defend persecuting and 
killing for matters of faith, and represent and urge 
it as right, accomplish no good by their fury, but 
instead of good wheat they gather much impure 
chaff, and fill the sheepfold with dissembling, hyp- 
ocritical goats. And if any one thinks, that it does 
not behoove a king or prince to tolerate all sorts of 
doctrines, persuasions or heretics in his country, 
but that he may practice such a religion in it, as he 
understands to be needful for the salvation of his 
subjects, and to prohibit all others; such a one 
must also consider this, that if in any country sev- 
eral princes, differing in religion, should come to 
rule one after another, and each one, seeking to en- 
force his faith, pollute the land with the blood of its 
inhabitants, such a country would be nothing else 
than a hell, or a pool full of disquietude and op- 
pression, where the minds of men would be in such 
lamentable misery, as ships, which on the dreary 
and turbulent ocean are rocked hither and thither 
in the storm by all sorts of winds, till they at last 
suddenly perish. But how can they so greatly hate 
and cast out any one for the faith, even though he 
should err? this is not the nature of the children of 
God, who do not oppress even the unrighteous, 
even as it is not the nature of the sheep to devour 
the wolves, but to flee from them, and suffer de- 
vouring. 

And why will they force any one to the faith, 
which only God can give to man? He that errs, 
errs for himself; if he falls, he falls unto his Lord, 
who can and will lift him up again, for he calls and 
invites every one to it, offering to him water and 
fire, life and death; each may choose what he will. 
And this choosing, seeking or finding of a faith to 
his salvation, is certainly as free to every citizen or 
inhabitant, as it is to the king or prince; for does 
not Christ call to him all that are burdened and 
heavy laden? Hence no one may think, that such 
calling concerns only the rulers, and that it is 
enough for the subjects, to look to and follow them . 
O no ! each shall have to give an account for him- 
self; for at the last judgment every one's heart, 
whatever his rank or title, shall be equally closely 
searched; the counsel of every heart shall be made 
manifest; each shall receive reward according to his 
own works; and it shall not concern only the prin- 
ces or the shepherds. No one shall there be respon- 
sible for another, but every one shall find his own 
burden heavy enough to carry. HoWever, one 
need not be surprised, as though some new or 
strange thing happened, if God thus tries and puri- 
fies his elect. For if even the Prince of life and of 
salvation had to enter into his glory through much 
suffering; if the way to get into the joyful kingdom 
was so narrow for him, how shall his followers get 
there, except by the same way? What guilt was 
there in him ? What wickedness, uproar, or crimes 
did he commit? Why was this harmless, innocent, 
spotless Lamb (which sought the harm of no one, 
but the welfare of all) persecuted so malignantly? 
What made the blind scribes so incensed at him ? 
and why were they so exceedingly eager to follow 



the advice of inconsiderate Caiaphas ? And was not 
the cause of all this the fact that mad ignorance 
urged them on? which so ofttimes inflamed the 
heads of the people, so that they (as though it had 
been a great service to God) wanted to exercise do- 
minion over the minds as well as over the bodies of 
men, and use the sword to constrain the faith as well 
as to civil unity. However not all rulers were in- 
fected with this madness, for it was seen that the 
Gentiles, who were called strangers to the knowl- 
edge of God (as Felix, Festus, Agrippa, Gallius, 
and the like), were more considerate in well admin- 
istering the office they had received, in careful 
maintenance of the common peace, and, according 
to Gamaliel's wise counsel, committing to God the 
dominion over the faith, than the envious Jews, who 
according to the promise ought to have been chil- 
dren of God and true branches in the true olive tree. 
And thus we see, that God, who does all things ac- 
cording to his good pleasure, at some times and 
places, still grants such authorities who do not compel 
their subjects in matters of faith, but only seek their 
peace and welfare; even as we in our time lived to 
see a Polish and also a French king, who did not so 
strictly examine their subjects concerning their faith, 
nor investigate whether the same agreed with the 
common belief; but solely, whether their course of 
action tended to hinder or advance the welfare of 
the country, which they considered with sincere 
love and sought to promote. 

Herein also not too much praise can be bestowed 
upon the Lords States of the United Netherlands, 
who, however vehemently they have sometimes 
been incited to it, do also not consent to such blind 
zeal in the way of constraint of conscience and inves- 
tigation of faith. And since we are commanded to 
pray God for the magistrates, that we may lead a 
quiet, peaceable and godly life under them, how 
much more are we bound to thank God for his lov- 
ing kindness, who also grants us the grace, that we 
may dwell under the protection of such authorities 
who oppose the wicked zeal of these blood-thirsty 
tyrants of conscience (as we have now enjoyed it in 
this country for about fifty years), and who accord- 
ing to their ability execute their offices, leaving the 
dominion and investigation of man's heart and con- 
science to God. 

We are also most solemnly bound to pray the 
Most High for them, that he will constantly keep 
them in this purpose, and moreover give them wis- 
dom and understanding, so to rule their country 
and people, that all may tend and conduce to the 
peace of the subjects and the honor of God; that 
he may also give them such believing hearts, that 
they may truly know whereto they are set here by 
God, and, finally, walk before him in such a god- 
fearing manner, that at the last day (when the cru- 
cified Jesus Christ shall appear with his mighty 
angels, in the clouds of heaven, as an almighty 
Potentate, Victor and glorious King, to execute 
vengeance upon all those that have not known 
God, and not obeyed the Gospel) they may also 
be glorified with all God's saints, and appear with 
the elect believers in the resurrection and the reve- 
lation of the heavenly glory, to be clothed with the 



1042 



MARTYRS MIRROR. 



same, by the power of Christ, and with him to in- 
herit the imperishable glory in perfection, and pos- 
sess it forever and ever, without end. Amen. 



AN ACCOUNT OF THOSE WHO SUFFERED 
IN THE SEVENTEENTH CENTURY, 

FROM 1600 TO 1660. 



SUMMARY OF THE MARTYRS IN THE SEVENTEENTH 



[After the preceding, sixteenth century closed 
with the burying alive of Anneken van den Hove, 
in the year 1597, the following, seventeenth century 
commenced, not without threats, and the shedding 
of the blood of the pious witnesses of the Lord. 

The first year of this century begins with a de- 
cree (though not unto death), published by those 
of Groeningen and Sneeck against the Anabaptists. 

Huybert op der Straten. Trynken his wife, Pieter 
ten Hove, and Lysken te Linschoten, near Wit- 
gensteyn, for the aforementioned faith, led around 
the gallows, scourged and banished from the coun- 
try, in 1601. 

Hemes Nimrich, a teacher of the aforementioned 
people, and others, four years subsequently, namely, 
1605, near Steyn, scourged out of the city, Hemes 
having first been led through under the gallows. 

Marcus Eder and Hans Poltzinger apprehended 
on the 24th of April, of the same year, at Nimbach, 
in Bavaria, and on the 26th of the same month taken 
to Riet; and, for the steadfastness of their faith, 
finally put to death with the sword, and burnt with 
fire, on the 26th of August, A. D. 1605. 

Hans Landis beheaded in the city of Zurich; 
further observations touching the circumstances of 
his death; for the year 1614. 

An account respecting a certain prohibition pub- 
lished by those of Aerdenborgh against the Ana- 
baptists, and what was done by the Lords States 
General of the United Netherlands for the abolish- 
ment of the same. 

An extract from certain letters of said Lords 
States to the Lord of Haultain, Governor of Sluys, 
as also to the bailiff and magistrates of Aerden- 
borgh, for the cessation of the oppression began 
A. D. 1619. 

A decree of those of Deventer against the Men- 
nists or Anabaptists, A. D. 1620. 

•A note touching severe slanders against the Ana- 
baptists in Holland, and how they, by a certain con- 
fession of faith, defended themselves before the 
States of said country, A. D. 1626. 

The inauguration of the last Swiss persecution, 
as also the cause of the same, A. D. 1635. 

The progress of the inauguration of said perse- 
cution in the castles Wadischwyl, Knonow and 
Groeningen, as also in the consistory, at Zurich, 
A. D. 1636. 

Concerning said persecution, and the manner in 
which twelve brethren were apprehended, and im- 



prisoned in the place Othenbach, at Zurich, as also 
how it terminated, A. D. 1637. 

Hans Meyli, Sr., and his son's wife, conducted 
to Zurich and imprisoned, A. D. 1638. 

This year (1639), fruitful of martyrs and martyr- 
esses, many having suffered in prison, at Zurich, 
in body as well as in life; an account of whom is 
given in order; namely; Catharina Mulerin; the four 
sisters, Barbara Meylin, Ottila Mulerin, Barbara 
Kolbin, and Elizabeth Meylin ; as also, Elizabeth 
Hilzin; the brethren, Hans von Uticken, Burck- 
hardt Aman, Jacob Egly, Ully Schedme, surnamed 
Schneider, Jacob Rustenhel of Horgerberg, Stephen 
Zehender of Byrmensdorf, Ulrich Schneider, with 
his two sons, Henry Gutwol of Lehnmer, Hans 
Jacobs Hess, as also his wife. 

A certain manifesto published by those of^ Zurich 
in excuse of the persecution commenced, answered 
and refuted by the persecuted ; in the aforesaid 
year 1639. 

Werner Phister, and his son's wife, as also Gallus 
Schneider, Rudolph Bachman, and Ulrich Muller, 
put to death in the year 1640, at Zurich, in the 
prison Othenbach. 

A supplication of those of Amsterdam to the 
council of Zurich, for mitigation of the persecution; 
as also the answer, A. D. 1642. 

Felix Landis (the son of Hans Landis) dies of 
hunger and want in prison Othenbach, A. D. 1642; 
his wife delivered out of her bonds. 

Rudolph Suhner, a young lad, follows in the foot- 
steps of the aforesaid Felix, and also dies of want, 
A. D. 1643. 

A number of women suffer much for the truth, 
namely, Elizabeth Bachmanni, Elsa Bethezei, Sarah 
Wanry, Verena Landis, Barbara Neff, and Barbly 
Ruff, about A. D. 1643. 

Henry Boiler dies bound in prison, A. D. 1644. 

A certain letter from Switzerland, touching the 
threats made by those of Berne against the Ana- 
baptists in those parts, A. D. 1645. 

Mention is made, A. D. 1650, of a decree pub- 
lished by those of Schaff hausen against those called 
Anabaptists. 

A certain mandate proclaimed against the Ana- 
baptists, three years later, namely, 1653. 

Ully Wagman and another brother, both impris- 
oned; Ully dies A. D. 1654, while the other brother 
remained in prison long afterwards. 

A certain letter from Mackhenheym, in defense 
of the brethren persecuted in Switzerland, sent to 
Amsterdam, A. D. 1658. 

Seven teachers apprehended at Berne, namely, 
Ully Bogart, Anthony Hinnelberg. Jegly Schlebach, 
Hans Zaug, Ully Baumgartner, Christian Christians, 
and Rudi Peters. See year 1659. 

A decree published by those of Berne, against 
those called Anabaptists, on the 9th of August, 
A. D. 1659. 

A record of what the Lords States of the United 
Netherlands did with those of Berne, for the miti- 
gation of the aforesaid decree, by letters of recom- 
mendation, as also of letters of recommendation ol 
some Dutch cities in particular, for the same pur- 
pose; A. D. 1660. 



MARTYRS MIRROR. 



1043 



Herewith this whole work, and consequently the 
whole Book of Martyrs, is abridged and concluded.] 

This century will be brief, and extend not over 
much more than half a century. Neither will the 
martyrizations that occurred in it be so severe as 
those in any of the preceding centuries. Beheading 
people, or suffering them to die of want in prison, 
will be the severest punishments that were inflicted 
according to the body upon the following witnesses 
of the Lord. In the meantime, when the north 
wind of persecution began to blow its fiercest, ac- 
cording to the course of the times, the pleasant 
south wind of rest and liberty from persecution in- 
tervened. The most, however, mischief in this brief 
century, in the parts of Zurich and Berne, was 
caused by such as called themselves Reformed; 
others, who bore the same name, and especially the 
rulers of the United Netherlands (as being friends 
of peace, and enemies of constraint of conscience), 
opposed it, and kindly and in a fatherly manner 
protected the innocently persecuted ones, according 
to all their ability. 

This work begins with Groningen and Sneeck 
in Vriesland, and ends with Zurich and Berne, in 
the confines of Switzerland. This is the order which 
we shall follow. 



OF A DECREE PUBLISHED BY THOSE OF GRONINGEN 

AND SNEECK AGAINST THE ANABAPTISTS, 

A. D. l6oi. 

With the beginning of this century, when the 
constraint exercised by the papists upon the faith 
and conscience of the pious, began to cease some- 
what, some who had separated from popery, and 
yet nevertheless retained the disposition of the pa- 
pists, in the matter of oppressing others for their 
religion, poured out their bitterness not only upon 
those who had formerly oppressed them, but princi- 
pally upon such as had never done them evil, but 
always good; however, not unto death, nor severe 
punishment of the body, but lighter and lesser pen- 
alties, of which those of Groningen and Sneeck were 
the inventors and inaugurators. Which decree, as 
far as it is directed against the Anabaptists, we shall 
copy literally. 



THE DECRE E.* 

The burgomasters and the council make known: 
Whereas it has come to our certain knowledge that 
not only many in the city and in the jurisdiction 
of the same presume to exercise and practice, con- 
trary to the treaty sworn to and made with the city, 
A. D. '94, another religion than the Reformed, to 
the adulteration of the word of God , to the misuse 
of his holy sacraments, and to the offense and se- 
duction of many persons; but that also nearly all 
disorders and abuses in and without the marriage 
state, and also others contrary to the Christian 

* Let no one take offense at the words of this decree ; for we 
sired to give them unchanged. 



church regulations established and customary here, 
creep in and are practiced; and we by virtue of our 
office recognize it our duty to meet and check all 
this with proper penalties: therefore, we have or- 
dained, and do ordain and decree by these presents, 
as follows: 

Firstly, that the exercise of all other religions 
than the Reformed is herewith again strictly pro- 
hibited. 

And if any one be found to allow his house or 
place to the Anabaptists, contrary to the church 
regulations of this city, for the purpose of preach- 
ing or holding meetings therein, he shall each time 
be fined ten dollars. 

The preachers, as aforesaid, if found to be preach- 
ing, shall for each offense be fined ten dollars, or 
be imprisoned two weeks on water and bread; and 
when detected in thus preaching the third time, 
shall be expelled from the city or the jurisdiction 
of the same. 

And all that shall be found attending such 
preaching or gatherings, shall each time be fined 
two dollars. 

Whoever shall be found to have rebaptized any 
one, shall be fined twenty dollars; and when de- 
tected the second time, shall be imprisoned on 
water and bread, and expelled as aforesaid. 

Again, unbaptized children shall not receive in- 
heritance, according to the city statutes. 

No one also shall be admitted to any administra- 
tion or office, public or private, nor be accepted as 
a witness, except he render the solemn oath re- 
quired for it. 

And all that refuse such oath shall be punished as 
is proper according to law. 

(Note. — Here follow two other articles, which 
do not properly belong to this matter; hence we 
have omitted to place them here; but proceeding 
we read thus:) 

As regards the disposing of the aforesaid fines, 
one half shall go to the informer, and the other half, 
like other fines, fall to the city and its jurisdiction. 

Thus resolved on the 5th of September, to be 
published by the bell on the ensuing Monday. 

The aforewritten, touching the exercise of relig- 
ion, was published by the bell, the 7th of Septem- 
ber, 1 60 1, old style. 

See Chronijck van den Ondergang, edition 1620, 
page 1539, col. 2, compared with the apology of the 
decree, letter A., fol. 4; also, Tegenberecht, let- 
ter A., 3,4. 



FURTHER OBSERVATION. 

Whether this decree by those of Groningen and 
Sneeck caused any serious oppression, then or 
about that time, by way of banishment or the like, 
to those baptized according to Christ's ordinance, 
we have not been able to learn ; but that they after- 
wards in those places proceeded much more se- 
verely than the decree justified, by hard imprison- 
ment, etc., against those people, we have found 
only too much to have been the case; however to 
the great good and happiness of those who suffered 



1044 



MARTYRS MIRROR. 



this for the testimony of the Lord and his holy 
truth. 

Moreover, said year did not end without the 
shedding of blood of the saints, and the spoiling of 
their goods, in the parts of Witgensteyn, as will ap- 
pear from the following account. 



FOUR PERSONS, NAMELY, HUYBERT OP DER STRA- 
TEN, TRIJNKEN HIS WIFE, PIETER TEN HOVE, 
AND LIJSKEN TE LINSCHOTEN, NEAR WIT- 
GENSTEYN LED AROUND THE GALLOWS, 
SCOURGED, AND BANISHED FROM THE 
COUNTRY, A. D. l60I. 

In the year of our Lord sixteen hundred and one 
it occurred that Johann von Steyn, Count of Wit- 
gensteyn, Lord of Hamburg, being a member of 
the Calvinistic church, purposed to abolish the 
Romish and Lutheran doctrine, and at the same 
time laid his hands on the defenseless sheep of 
Christ, which were contemptuously called Anabap- 
tists, and put them in prison. 

Among these are mentioned by name, Huybert 
op der Straten, Trijnken his wife, Pieter ten Hove, 
and Lijsken te Linschoten, which latter, as we have 
learned, was an aged woman of over seventy years. 

The first three mentioned were imprisoned twelve 
weeks, the latter seventeen days, she having been 
apprehended much later. 

They suffered much temptation, by way of bitter 
threats as well as by entreaties, in order to cause 
them to apostatize; but when they (the persecutors) 
could not destroy their souls, or cause them to 
apostatize or depart from the truth all four were 
finally condemned upon a false accusation (namely, 
that they had been convicted with the holy Script- 
ures, which was altogether untrue, and that they 
would nevertheless continue in their deceptive her- 
esy of Anabaptism, etc.) in this manner: 

That all their property should be forfeited, and 
that each should be scourged with rods, to the 
number of about forty stripes, and moreover be for- 
ever banished from the country; which was accord- 
ingly done. 

Thus, say the authors, they stripped these inno- 
cent, pious persons, led them around the gallows, 
and scourged them, spoiled them of their property, 
and shamefully drove them forth with empty hands, 
and sent them out of the country. See preface to 
the old Offerboeck, of the year 1615, letter iij, col. 1. 



HEMES NIMRICH, A TEACHER OF THE ANABAP- 
TISTS, TOGETHER WITH SEVERAL OTHERS, 
SCOURGED OUT OF THE CITY, FOR THE TES- 
TIMONY OF JESUS CHRIST, HEMES HAV- 
ING PREVIOUSLY BEEN LED THROUGH 
UNDER THE GALLOWS, A. D. 1605. 

Under the aforementioned Count of Steyn (or 
Witgensteyn) in Germany, though he was called 



Reformed, the Anabaptists also at this time, had to 
suffer much persecution for their faith. 

A teacher of said faith, named Hemes Nimrich, 
was apprehended together with several others. "He 
was led to the gallows," writes P. J. Twisck, "not 
knowing but he was to be beheaded; but when 
he arrived there, he was (as had been done to the 
preceding persons) led through under the gallows, 
and severely scourged; the other prisoners were 
scourged out of the city. ' ' Chron. van den Onder- 
gang , page 15 -go, col. 2. 



MARCUS EDER AND HANS POLTZINGER, A. D. 1605. 

On the 24th of April, A. D. 1605, two brethren, 
named Marcus Eder, a cart-wright, and Hans Poltz- 
inger, a tailor, were apprehended for their faith and 
for the sake of the divine truth, at Nimbach in Ba- 
varia, where they were traveling through and were 
betrayed. Early in the morning on the 26th of 
April both were taken prisoners to Riet, where 
they remained in confinement until in the fifteenth 
week. In the meantime they dealt with them in 
many and various ways, seeking to make them 
apostatize from the faith. Two Jesuits were also 
brought to them from the town of Oting, who were 
to instruct them, and teach them their faith. But 
they continued firmly and steadfastly in the true 
faith, and would not hearken to the voice of stran- 
gers. The priests at Riet often came to them, and 
wanted to persuade them to their faith; but the 
brethren said : "It is a faith of idolatry and fornica- 
tion, a faith of sin and blasphemy, as the fruits tes- 
tify. And thus they did in no wise suffer themselves 
to be moved, but always defended themselves well 
according to the truth and the simplicity of Christ, 
concerning what God had made known to them; 
and thereto they would adhere unto the end; and 
though they, by God's permission, should deprive 
them of their lives, they could not harm their souls. 

Now when all the false doctrine of the priests 
could accomplish nothing with them, they gave 
them over to the executioner that he should try his 
skill on them, and had them twice very cruelly tor- 
tured, wanting to know of them, who had lodged 
them, and who they were to whom they wanted to 
go; the brethren however would not tell them, but 
said that it was not necessary for them to know. 

Now when they could in no wise accomplish their 
purpose with them, there came, after much pro- 
ceeding, an order from the government at Berck- 
hausen, that they should be executed with the 
sword, and then burnt with fire. 

When they arrived at the place of execution, 
brother Marcus requested the executioner, that he 
should first execute Hans, which he also did; and 
when this had been done, Marcus said to the peo- 
ple, of whom there were many present: "God be 
praised, my brother has overcome; and I will do 
likewise." After these words brother Marcus was 
also beheaded, whereupon both were burnt to- 
gether. This occurred on the twenty-sixth day of 
the month of August of the aforesaid year. The ex- 
ecutioner had received orders, that if he should per- 



MARTYRS MIRROR. 



1045 



ceive that one of them wanted to recant, though he 
should already have drawn forth the. sword, he 
should yet forbear and not proceed with it; but in 
this hope they were disappointed. Thus these two 
brethren testified to the faith and the divine truth 
valiantly and steadfastly unto death, with their 
blood; God, who gave them power and strength 
thereto, be praised and thanked forever. 

The following brief account, which is found in the 
Chronijck van den Ondergang, page 1590, col. 2, 
will serve as a confirmation of the foregoing. 

In the year 1605 (says the writer), on the 24th 
day of April, Marcus Eder and Hans Poltzinger, 
Anabaptists, were apprehended for the /aith, at 
Nimback, in Bavaria, and taken prisoners to Riet, 
where they remained in confinement until the fif- 
teenth week. 

When they could neither by the Jesuits, nor by 
the priests, move them from the faith, they gave 
them over to the executioner to try his skill on 
them, and had them tortured twice very cruelly, 
wanting to know of them, who had lodged them, 
and who they were to whom they wanted to go; 
but the brethren would not tell them. Thereupon 
both of them were executed with the sword, and 
their bodies burnt together, on the 26th of August, 
of the same year. Compare the aforementioned 
chronicle with Jac. Th. Dal. , and W. Alt. letters. 



HANS LANDIS, A. D. 1614. 

That the bloody constraint or dominion over 
the consciences of men still obtains, is a sad thing, 
and especially is it to be deplored, that those who 
boast of being, more than others, followers of the 
defenseless Lamb, have not more the nature of the 
lamb, but much rather that of wolves in them. It 
certainly cannot stand as an excuse, that such a 
course is conducive to the maintenance of purity of 
the church; but it appears to be a hot zeal to weed 
out the tares (or what they judge to be tares); 
whereas the servants of the lord, when their zeal 
urged them to root out the tares, did not venture to 
do it: but asked permission, and when they were 
forbidden to do it, they forbore. If these would also 
ask, or examine the law book of their Lord, they 
would find there, that the Shepherd does not teach 
his flock to devour, but sends them as sheep among 
wolves; that it is also not his will, that the erring 
should be destroyed, but that they should be guided 
into the true way; and that he also does not desire 
the death of the sinner, but that he should repent 
and live. And many other similar doctrines, all of 
which tend to the salvation and not the destruction 
of men. But it is very evident that there is still a 
veil before their hearts, so that they cannot under- 
stand this; or that a frantic zeal has inflamed their 
hearts to such blood-thirst, that they cannot tolerate 
it, that any one should walk the way to heaven in 
any other manner than just as they have chosen it, 
and in which they want to compel every one to 
walk, as was seen in the year 161 4, at Zurich, in 
Switzerland, in the case of a pious witness of the di- 
vine truth, named.Hans Landis, a teacher and min- 



ister of the gospel of Christ, who had gone up the 
river Rhine, where he had his place of residence, to 
feed and refresh with the word of the Lord some 
souls that were hungering and thirsting for right- 
eousness. 

When the council at Zurich learned of this, they, 
instigated by the disposition of the envious scribes 
and Pharisees, could not tolerate this, but instantly 
caused it to be forbidden him, as though they had 
thought thereby to hinder the true progress of the 
word of the gospel. But he, who knew with Peter, 
that we must obey God's commands more than the 
commandments of men, had such love to the truth, 
and to the young suckling's on Zion's breasts, that 
no human threats could induce him to forbear feed- 
ing them with the true food of the soul. Hence the 
enviers of the same apprehended him, and sent him 
ironed from Zurich to Solothurm, to the papists, 
expecting that he should forwith be sent to sea or 
upon the galleys; but through the help of good- 
hearted people he was there released: but subse- 
quently apprehended again and taken to Zurich, 
where he was rigorously examined concerning his 
doctrine, and when he would in no wise desist from 
his godly purpose or from his faith, they showed in 
him, that their decree of eighty-four years previous 
was not yet forgotten, neither had the spirit of it 
died of old age; for, according to the import of the 
same, they sentenced him from life to death, and 
hence, in the month of September of the aforesaid 
year, 1614, for the sake of the truth he was be- 
headed as a true follower of Christ. Which they 
nevertheless would not acknowledge, but pretended, 
and persuaded the common people, to deceive 
them, that he was not punished and put to death 
for his religion, but for his obstinacy and disobedi- 
ence to the authorities. 

In this they evinced their old nature of Pharisees; 
who, when they condemned to death the innocent 
Lamb, the Savior of us all, did not say that it was 
for his virtuous doctrine by which he converted man 
to God, but that he had to die for his blasphemy. 
And this is the nature of all tyrants, to heap upon 
the innocent, besides sufferings and death, also false 
accusations. But when the last day of judgment 
shall come, when they must also expect and shall 
receive a sentence for their inconsiderate sentences, 
and shall lament in amazement: ''Behold, these 
whom we once had in derision, and a proverb of 
reproach, how are they now exalted;" then they 
shall too late repent of their wicked course, and la- 
ment it forever with gnashing of teeth. 

But on the other hand, this pious martyr and 
witness of God, and all the righteous that are still 
under the altar and wait for the fulfillment of the 
number of their brethren who shall also make their 
robes white in the blood of the Lamb, shall receive 
a glorious reward, and shall then together, in shin- 
ing raiment, with great boldness, as valiant heroes 
and confessors of Christ, with the wise virgins, be 
admitted by the Bridegroom to his marriage, where 
they shall enjoy eternal happiness, and possess the 
kingdom of the Father, prepared for them from the 
beginning. Amen. 



1046 



MARTYRS MIRROR. 



FURTHER OBSERVATIONS TOUCHING THE PERSON OF A CERTAIN PROHIBITION PUBLISHED BY THOSE 



AND THE DEATH OF HANS LANDIS. 

Having through our good friends B . Louwr and 
H. Vlaming come into possession of a certain ex- 
tract from a letter dated, A. D. 1659, July 19-29, 
from one of the preachers at Zurich, who witnessed 
the death of the aforementioned martyr, we have 
deemed it well to add it here, that is, as much of it 
as is necessary to be given here for fuller informa- 
tion. 

"Further you remember," he writes, "that Hat- 
tavier Salr. witnessed the beheading of Hans Lan- 
dis, which I also still remember well, having seen it 
myself in the Wolfsstadt, the whole transaction be- 
ing as fresh in my recollection, as though it had 
happened but a few weeks ago." 

Continuing, he speaks of his personal appearance 
and the manner of his death, saying. 

"Hans Landis was a tall, stately person, with a 
long black and gray beard, and a manful voice. 

"When he, cheerful and of good courage, was 
led out, by a rope, to the Wolfsstadt (being the 
place made ready for his execution), the execu- 
tioner, Mr. Paull Volmar dropped the rope, and 
lifting up both of his hands to heaven, spoke these 
words : 

" ' O that God, to whom I make my complaint, 
might have compassion; that you, Hans, have come 
into my hands in this manner; forgive me, for God's 
sake, that which I must do to you.' 

"Hans Landis comforted the executioner, saying 
that he had already forgiven him : God would forgive 
him too; he well knew that he had to execute the 
order of the authorities; he should not be afraid, 
and see that there was no hindrance in his way. 

"Thereupon he was beheaded. After his head 
had been struck off, the executioner asked: 'Lord 
Bailiff of the Empire, have I executed this man 
rightly according to imperial law and sentence?' 
Otherwise it was customary to say: 'This poor fel- 
low, ' etc, As though he believed that he died saved 
and rich. 

"The people were of the opinion, that the exe- 
cutioner by dropping the rope meant to indicate to 
Hans that he should run away, it was also generally 
said: that if he had run away, no one would have 
followed him, to stop him." So far the aforemen- 
tioned extract. 

Further Statement. — It is also appropriate to give 
here what has been stated to us through credible 
testimony, namely, that when the aforementioned 
Hans Landis was standing in the place of execution, 
to be put to death, his dear wife and children came 
to him with mournful crying and lamentation, to 
take a last and final adieu and leave from him. But 
when he saw them, he requested them to go away 
from him, in order that his good resolution and 
tranquillity of heart for the death awaiting him 
might not be disturbed or taken away by their 
weeping and grief; which having been done, and he 
having commended his soul into the hands of God, 
the quickly descending stroke of the sword put an 
end to his life. 



OF AERDENBORGH AGAINST THE ANABAPTISTS, 
AND WHAT WAS DONE BY THE LORDS 
STATES GENERAL OF THE UNITED NETH- 
ERLANDS FOR THE ABOLISHMENT OF 
THE SAME, A. D. 1615. 

Also at Aerdenborgh in Flanders they began to 
put into execution various means for the oppression 
of the Anabaptists who resided there and had es- 
caped the claws of the Romish wolf, the cause of 
which was a certain prohibition emitted by the Bail- 
iff and the council of said city; in which said people 
in the first place, were refused liberty in the practice 
of their religion, insomuch that they were not allowed 
to assemble for this purpose, neither in the city, nor 
within the limits of its jurisdiction. 

Thereupon there began they to afflict these inno- 
cent and defenseless people, not only with heavy 
fines, but also with arrest and imprisonment. 

This sad beginning would, to all appearance, 
have culminated in greater mischief to the aforesaid 
people, had not their High Mightinesses, the 
Lords States General of the United Netherlands, 
who had received information of this, opposed it 
with a certain mandate, whereby those who 
were the cause of said oppression were prevented 
from proceeding with the execution of their afore- 
mentioned prohibition, and on the other hand, lib- 
erty of religion was granted to those that were 
oppressed. The contents of the aforementioned 
mandate are as follows: 

The States General, etc. , to the Bailiff, Burgo- 
masters and Judges of Aerdenborgh. 

Honorable, etc: We have learned with surprise, 
that, contrary to our resolution announced to Your 
Honor by our order by the clerk, Jan Bogaerd, 
you still hinder the members of the community 
called Anabaptists or Mennonists, residing in Aer- 
denborgh and the parts under its jurisdiction, in the 
freedom of their assembling and the exercise of their 
religion in Aerdenborgh, and trouble and oppress 
them, by prohibiting their assembling, by arrests, 
and fines. 

Whereas we desire that the aforesaid members of 
the community belonging to the Anabaptist persua- 
sion be allowed to enjoy just as much freedom, with 
all quietness and modesty, in their mind, conscience, 
assembling, and exercise of their religion, in Aerden- 
borgh as is the case every where else in the provinces, 
cities, and places of the United Netherlands, without 
any contradiction or resistance; except that you may 
exercise an oversight over their gatherings, as far as 
they deem it well, and that they, to this end, may 
inform you every time that they desire to assemble. 
Hence we command you, to govern yourselves 
precisely in accordance with this, to the better main- 
tenance of tranquillity, peace and unity in the afore- 
said city; without causing the apprehension or exe- 
cution of the aforesaid members for any fine or 
contravention, because of previous gatherings. 
Upon this we shall rely, and, etc. Given this 1st of 
May, 1615. 



MARTYRS MIRROR. 



1047 



This agrees with the minutes preserved in the 
rolls of their High Mightinesses. Signed, 

N. Ruysch. 



FURTHER OBSERVATION, A. D. 1619. 

When the aforesaid mandate had been drawn 
up, and properly delivered by order of their High 
Mightinesses, the hope was indulged in that it 
would be obeyed, and thereby the peace desired 
accomplished, but through the intervention of en- 
vious and malevolent persons this hope was frus- 
trated; for it was sought, notwithstanding said 
mandate to find cause whereby the liberty of the 
aforementioned people might be annulled justly 
as it were, and their peace disturbed. 

To this end served, or at least was used, a cer- 
tain ordinance decreed in July of the year 1619, by 
order of the Excellencies lords in power against cer- 
tain individuals. Though this ordinance had no ref- 
erence whatever to the Anabaptists, yet their assem- 
bling and religious worship was prohibited; hence 
they again addressed themselves with humble sup- 
plications to the High Mightinesses of the United 
Netherlands, to the end that they might be delivered 
from this disturbance of their peace, and freely per- 
mitted (as had been ordained before) to practice 
their religion; whereupon followed another mandate 
to the governor of Sluys, and the bailiff and mag- 
istrates of Aerdenborgh, it read as follows : 

The States, etc., to the Lord of Haultain, Gov- 
ernor of Sluys and the adjacent parts; as also to the 
Bailiff and Magistrates of the city of Aerdenborgh. 

Noble, august, honorable, dear, particular: We 
here send you the adjoined request presented to us 
in the behalf of the members of the community called 
Mennonites or Anabaptists, residing in Aerdenborgh 
who complain that they are disturbed in the free ex- 
ercise of their religion which we have granted them in 
the aforesaid city; you doing this under the pretext 
of the decree emitted by us on the 3d of July last; 
whereupon we have deemed it necessary to adver- 
tise and explain to you, that it is not our intention 
that the supplicants be comprehended in the afore- 
said decree of the 3d of July, but that the supplicants 
shall retain, enjoy, and continue in, said freedom 
in the exercise of their religion, in Aerdenborgh, 
even as they have previously had and enjoyed. 
Hence we charge you, to govern yourselves in ac- 
cordance with this, without further troubling the 
supplicants, as that they have to follow our previous 
concession and resolution. Hereupon we shall rely 
and commend you into the high protection of the 
Almighty. From the Hague, the 16th of Novem- 
ber, 16 1 9. 

This agrees with the minutes preserved in the 
rolls of their High Mightinesses. Signed, 

N. Ruysch. 



REMARK AS TO WHAT FOLLOWED HEREUPON. 

After this second mandate there followed in the 
aforesaid city and its jurisdiction the hoped for 



peace, at least so that we have learned of no note- 
worthy disturbance or obstruction of religion. 

Meantime the mischief broke out again in other 
places, especially at Deventer, though also from 
those professing the Calvinistic doctrine; insomuch 
that the authorities of said city, instigated by certain 
bitter and malignant persons, endeavored, through 
a certain edict containing divers punishments against 
the Anabaptists, to abolish the gatherings of those 
professing that belief; an account of which we shall 
forthwith give. 



OF AN EDICT OF THOSE OF DEVENTER AGAINST 

(AMONG OTHERS) THE SO CALLED MENNONISTS 

OR ANABAPTISTS, A. D. 1620. 

When the year sixteen hundred and twenty, 
after the birth of Christ had come, the aforesaid 
magistrates emitted an edict, not only against the 
Romanists (from whom they had formerly suffered 
persecution themselves), but also against the Men- 
nonites or Anabaptists, who had always shown 
themselves peaceable and friendly toward and 
among them, whereby they prohibited, among 
others, also the assemblies of the Anabaptists, yet 
not on pain of death. 

That this may be well understood, we shall cor- 
rectly copy the edict; as far as it is directed against 
the Anabaptists, and present it to the impartial 
reader. 



The magistrates of the city of Deventer prohibit 
all citizens and residents of their city; that no Men- 
nists. etc. , shall hold any secret or open assembly 
or meeting where any preaching * mar- 
riage, or any other exercise of religion is practiced; 
under whatever pretext the same may be done; on 
pain that those who shall be found to practice it 
shall forthwith be banished from the country for- 
ever; and every person that shall be found at such a 
place or in the assembly, shall forfeit the upper gar- 
ment and twenty-five guilders in money; the second 
time, the upper garment and fifty guilders; the third 
time, to be punished arbitrarily. And he that lends 
his house, for the purpose of holding such gather- 
ings, forfeits a hundred guilders; the second time, 
two hundred guilders; the third time, he shall be 
banished forever. See Chron. van den Ondergang, 
Book 17, for the year 1620, etc., page 1825, col. 1. 



For this is thankworthy, if a man for conscience 
toward God endure grief, suffering wrongfully. For 
what glory is it, if, when ye be buffeted for your 
faults, ye shall take it patiently ? but if, when ye do 
well, and suffer for it, ye take it patiently, this is 
acceptable with God. For even hereunto were ye 
called: because Christ also suffered for us, leaving 
us an example, that ye should follow his steps. 
1 Peter 2:19 — 21. 

* That which is left out "here concerns the religion of the pa- 
pists; hence we have omitted it. 



1048 



MARTYRS MIRROR. 



OF SEVERE SLANDERS AGAINST THE ANABAPTISTS 
IN THE PROVINCE OF HOLLAND, ETC. (TO IN- 
STIGATE TO PERSECUTION), AND HOW 
THEY DEFENDED THEMSELVES TO 
THE STATES OF SAID COUNTRY, 
ON THE 8TH OF OCTOBER, 
A. D. 1626. 

In the meantime men did not cease to slander 
and speak evil of the doctrines of the Anabaptists ; 
especially about the article which they confessed 
concerning God, as also touching the incarnation 
of the Son of God, etc., even as though they ad- 
vanced the most absurd, yea, ungodly opinions in 
regard to it ; which was done, in order, if possible, 
to cause a persecution of these people, even in the 
midst of the Netherlands. 

For this occurred in such a way, that also the 
high magistrates and States of the country were ex- 
ercised with regard to it; who, to get full infor- 
mation about this matter, gave orders to divers 
churches of the Anabaptists, to make a uniform 
confession touching the aforementioned articles, and 
to deliver the same to their noble High Mighti- 
nesses. 

To this the aforementioned Anabaptists were not 
averse ; inasmuch as they composed these articles in 
writing, and delivered them, on the 8th of October, 
A. D. 1626, to the deputies of the Court of Holland. 
The contents thereof were as follows : 

Of the only God, Father, Son, and Holy Ghost. 

We believe from the heart, and confess herewith 
according to the testimony of the word of God, that 
there is one, only, eternal, almighty, merciful and 
just God (Deut. 6 : 4; Matt. 19 : 17; Ps. 90 : 2; Isaiah 
40: 28; Rom. 16:26 ;Gen. 17:1; Ps. 103:8; Philip- 
pians 2:4; Dan. 9 : 7), and none other (1 Corinthi- 
ans 8 : 4, 5), to whom there is none like (Ex. 8 : 10; 
Is. 46 : 9), whose greatness is immeasurable, and his 
form indescribable, 2Chr. 6 : 18; Job 11 :8, 9. Before 
whom, above whom, and beside whom, there is no 
other, Is. 43:11; Deut. 10:17; 32:39. Who is 
of himself that he is, Ex. 3 : 14. To whom all things 
that are owe their existence, Gen. 1 ; Ps. 146 : 6; Acts 
14 ; 15. Who is the Alpha and Omega, the first and 
the last, the beginning and the end, Rev. 21 : 6; 
Is. 41:4. Who knows, sees, and hears all things, 
Ps.94:n; 1 John 3 : 20; Ps. 33:13; 94:9. Who 
alone is good, and the fountain and source of all 
good, Matt. 19 : 17; James 1 : 17. Wherefore to him, 
blessed be he, belongs and must be given all divine 
honor, fear, love and obedience (Ps. 29 : 1 ; Luke 
2:14; Deut. 10:12,20; 6:5; Matt. 22:37; Jere- 
miah 11 : 7), which may not be shown to any other, 
neither to angels, nor to men, nor to any other, 
whether they be heavenly or earthly creatures, 
Rev. 19 : 10; Acts 10 : 26. For he will not give his 
glory unto another, neither his praise to idols, 
Is. 48 : 1 1 ; 42 : 8. But although God in the afore- 
said manner manifests and makes himself known in 
general by his word : yet by the same word he also 



shows himself distinctively and separately, as, 
namely: That there are three that bear record in 
heaven, 1 John 5 : 7. Not three gods, but one Fa- 
ther, one Word or Son, and one Holy Ghost, even 
as this was shown, when the Lord Christ was bap- 
tized (Matt. 3 : 16); and is also taught in the words 
of Christ, where he commands his disciples to bap- 
tize in the name of the Father, and of the Son, and 
of the Holy Ghost. Matt. 28 : 19. So that therefore, 
according to the word of God, the Father is the 
true Father of the Son (Matt. 7:21; 10:32, 33; 
16 : 17; Mark 14 : 36; John 17), from whom the Son 
proceeded in an incomprehensible manner from 
eternitv, and was born before every creature. Micah 
5:2; Col. 1:15. Hence the Son is also the true Son 
of the Father (Ps. 2:7, 12; Matt. 3 : 17; 17 : 5), so 
that also the Father, as far as he is the Father, is not 
the Son, John 3 : 16, 17; Rom. 8:3; Gal. 4 : 4. That 
likewise the Son, as far as he is the Son, is not 
the Father, John 16:28; Rom. 5 : 10. But that 
herein the Father is another than the Son, and 
the Son another than the Father, John 5:32, 37; 
10:25, 29; 15:24. That also the Father and the 
Son, as far as they are Father and Son, are not the 
Holy Ghost. That also the Holy Ghost, as far as 
he proceeds or is sent out by the Father, , in the 
name of the Son, is another than the Father or the 
Son. But as far as the Father is God, eternal, un- 
created, but the Creator of all things, with many 
other divine attributes, herein we believe that the 
Son and the Holy Ghost are one with the Father, to 
whom one and the same title of God, in the highest 
significance, honor, service, and obedience, be- 
longs. 

However, the manner, how and wherein Father, 
Son and holy Ghost are three and also one, we do 
not think that God has so fully revealed to us in 
his word ; that also all the knowledge of it is not 
necessary to salvation, since it is a high or deep 
mystery, which here in this life can be known 
but in part, as if seen through a glass darkly, 
1 Cor. 13 : 12 The perfect knowledge and true con- 
templation of which, is hoped for by faith, in this 
life, but will only hereafter, in the life eternal, be 
fully known. 1 John 3 : 2. Wherefore deep investi- 
gation of this matter, beyond or above the word 
of God, is more subtilty than Christian simplicity. 
The terms, of one essence, trinity, three persons, in- 
vented in former times by the ancients, we avoid, 
because they are unknown to the Scriptures, and 
because it is dangerous, in naming God, to use 
other words than those of the holy Scriptures.. By 
the words, three beings, or three in one being, 
previously used by Jaques Outerman, as also by 
some of our teachers, we understand nothing else 
than what is comprehended in this our preceding 
confession. 

Of the incarnation of the Son of God. 

We believe and confess, that God, willing to show 
his very great love to the human race (who through 
sin had fallen into death and into much corruption), 
and to perform by the deed his gracious promises 
made to the fathers (Gen. 3: 15; 12:3; 22:18; 
Deut. 18:18), sent to this purpose his only (John 



MARTYRS MIRROR. 



1049 



3:16), dear (Luke 9:35), and beloved Son (Mat- 
thew 3 : 17), who was from eternity (Heb. 1 : 2), by 
whom all things were created and made (Col. 1 : 16; 
Heb. 1), into this world (John 3:17; 1 John 4 19), 
who gladly obeyed the will of his Father (Ps. 40 : 8; 
Heb. 10:7), an d came from above (John 3 131; 
8 : 23), from heaven (3 113; 6 : 62), came forth from 
his Father (16 : 28), leaving his divine glory (17 : 5), 
form (Philip. 2:6), and riches (2 Cor. 8:9), de- 
scended (Eph. 4:9), came into this world (John 
16 : 28), so that the virgin Mary, by the power 
of the Most High (Luke 1 : 35), conceived him 
(Is. 7 : 14; Matt. 1 : 23; Luke 2 : 7), so that also the 
same, and no other, was born of her (Is. 7; Mat- 
thew 1 : 25; Luke 1 ; Gal. 4 : 4). For although Mary 
bore the Son of God in another form, than in which 
he was with the Father before the foundation of the 
world ; yet it is nevertheless the same, whose goings 
forth have been from of old, from everlasting, Micah 
5 : 2; Is. 9 : 6. For the Word or Son became flesh. 
John 1 : 14. Yea, he that was like unto God, be- 
came like another man. Philip. 2 : 7. The Son of 
God appeared in the form of sinful flesh (Romans 
8 13), and God was manifested in the flesh (1 Tim- 
othy 3 : 16), so that the second man Christ is the 
Lord himself from heaven. 1 Cor. 15:47. Hence 
that which the apostles saw in Christ, with their 
eyes, heard with their ears, and handled with their 
hands, was of the Word of life ; so that they saw 
that eternal life which was with the Father. 1 John 1. 
For God brought his first begotten Son into the 
world, whom all angels and men must worship. 
Heb. 1:6; Philip. 2 : 10. And when we thus believe, 
we have in our favor the testimony of God and 
of all the righteous, who with one accord unani- 
mously exclaim : that this visible man Christ is the 
Son of God (Matt. 3 : 17; John 1:2; 9 137; 11 : 27; 
Matt. 16 : 16; 1 John 4 : 10; 5 : 5), who dwelt among 
men (John 1 : 14: Zech. 2 : 10; Bar. 3 : 37), and 
whom the high priests, because he confessed him- 
self to be the Son of God, also condemned to death. 
Mark 14 : 64; John 18 : 35. For, not knowing him, 
they nailed the Lord of glory, that is the Lord from 
heaven, to the cross. 1 Cor. 2:8; 15:47. There 
the Son of the living God suffered (Heb. 5:8), whom 
God did not spare (Rom. 8 : 32), but delivered him 
up for the life of the world (John 3: 16; 1 John 
4 : 14), to the most ignominious death of the cross. 
Philip. 2 : 8. There the Son of God shed his precious 
blood for the forgiveness of our sins (Acts 20:28; 
Col. 1 : 14; 1 John 1 : 7; Rev. 1:5); he by whom 
God made the worlds, by himself purged our sins. 
Heb. 1 : 2, 3. He was buried, and the third day was 
raised from the dead by the glory of the Father. 
1 Cor. 15:12; Acts 3 : 26: Rom. 6:4:1 Thess. 1 : 10. 
He ascended up to where he was before. John 3 : 13; 
6:62; 16:28; Eph. 4:8; 1 Tim. 3:16. He is sitting 
there at the right hand of the Majesty of his Father 
(Eph. 1 : 20; Heb. 1 13), whence he shall come in 
the clouds of heaven, to judge the quick and the 
dead. Matt. 24 : 30; Acts 10 : 42; Rev. 1 : 7. 
_ The final cause of the sending, advent, incarna- 
tion, and suffering and death of the only begotten 
Son of God in this world, was to save sinners 
(1 Tim. 1:15; Matt. 18:11), or to reconcile the 



sinful world to God the Father, John 3": 17; 1 John 
2:2; 2 Cor. 5 : 19. Hence he is also the only foun- 
dation (1 Cor. 3:11), the only door to the Father 
John 10), the only way to eternal life (John 14: 6), 
and the only meritorious cause of justification (Acts 
13 : 38; Rom. 3 : 24), and of eternal salvation; for 
there is salvation in no other, as the apostle Peter 
says, neither is there any other name under heaven 
given among men, whereby they must be saved, 
than in the name of our Lord Jesus Christ. Acts 
4:12. To him be praise, honor and glory forever 
and ever. Amen. 

This was subscribed by twenty ministers of the 
Anabaptists (who are all well known), in the name 
of their churches ; as of Amsterdam, Haerlem, Ley- 
den, Delft, Rotterdam, Dergoude, Schiedam, Bom- 
mel, Blockzijl, etc. 

This confession of faith, concerning the articles 
about God and the incarnation of the Son of God, 
etc., having been delivered to the deputies of the 
Court of Holland, produced satisfaction with their 
High Excellencies, and hence the establishment of 
greater peace and liberty for the Anabaptists in 
said country, although to the dissatisfaction of those 
who, through bitterness, had first endeavored to 
disturb their peace, and, if they could have suc- 
ceeded to cause an oppression or persecution of 
them. 

Note. — Just in time two manuscript tracts, in 
the Swiss language, were sent to us, both of them 
having been sent before this date, from the Swiss 
parts, to divers churches of our fellow-believers, but 
principally to those of Amsterdam, at the request 
and in the name of some of the oppressed brethren; 
also, in general, of the ministers and elders of the 
church in the Palatinate and Alsace. 

The first was written and completed on the 15th 
of September 1645, and bears the signature of Jere- 
miah Mangold. 

The second, in the month of February, 1658, by 
M. Meyli. 

These two tracts, both of them written with one 
design and purpose, and sent to us, shall aid us in 
the carrying out of the work we have undertaken; 
namely, to extend the history of the holy martyrs 
who suffered for our common Christian faith, to this 
our present time, and bring it to a completion. 

In order to do this in the best manner, and to 
bring these matters (which in one tract are de- 
scribed very diffusely, and irt the other, very briefly, 
and sometimes abruptly), into a convenient form or 
shape, we shall not grudge the labor of treating 
them from their first rise, and to follow up the mat- 
ters chronologically (though they are described in- 
discriminately), and to indicate each time, in order 
that no error be made, as to which tract from which 
we have taken it. 



OF THE INAUGURATION OF THE LAST SWISS PERSE- 
CUTION; TOGETHER WITH THE CAUSES OF 
THE SAME, 1635. 

The blooming rose of the church of God, in the 
Swiss countries, had now for about twenty-one 



1050 



MARTYRS MIRROR. 



years enjoyed tolerable peace; for it appears, that 
the thorns which before and about the year 1614 
had grown up over it for its oppression, were satis- 
fied with the blood of the last named Hans Landis; 
until, in the year of our Lord 1635, the old hatred 
of the misnamed Reformed broke out again in those 
parts, and principally in the city of Zurich, which, 
already one hundred and ten years previously, 
namely, A. D. 1525, in the time of Zwingli, when 
their church was but five years old (as was shown 
fol. 80, col. 2), had commenced with public decrees 
against the Anabaptists. 

This originated principally in the conversion of a 
certain influential, rich, and respected man in the 
city of Zurich, named Henry F. , who being chosen 
ensign by the authorities there, found his soul 
troubled with anguish and distress, and became un- 
willing to be used in the war, in which he was now 
to serve; hence seeking advice with the church of 
the defenseless Christians or Anabaptists, he entered 
into their covenant, and forsaking war, was there 
accepted through baptism, and recognized as a dear 
brother of said church. This, through the insti- 
gation of the learned there, was very illy received 
by the authorities in the aforementioned city; the 
more so, since he continued to live undisturbed on 
the borders of their territory, and this right opposite 
their adversaries, namely, the Roman Catholics. 

Thereupon it followed that the magistrates issued 
a command, that all the Baptists (who contemptu- 
ously were called Anabaptists) should have to go 
to church with them and attend their worship, if 
they wished to retain their liberty. 

But when they could not do this with a good 
conscience, and hence refused to comply with it, 
the magistrates, incensed at this, towards the close 
of the year 1635, caused many of them to be ar- 
rested, all of whom, with the exception of three, 
escaped (since the prison was not strong) and fled 
from the hands of the persecutors. The other three, 
however, namely, Rudolf Egli, Uhbi Schmied and 
Hans Muller, remained, and were each separately 
imprisoned, in the council house, where they perse- 
vered about twenty weeks, amidst much conflict, 
adversity and temptation, inflicted upon them in 
order to make them apostatize from their faith. 

But when they in no wise wished to apostatize, 
and their adversaries could accomplish nothing with 
them ; inasmuch as they indeed promised, if they 
should be released, to render their authorities, as 
they had previously done, all proper honor, sub- 
jection, and taxes, but that they would in no wise 
go to their church, nor attend their worship (which 
was the principal point); they were enjoined, that 
they, in order to come to a resolution, should de- 
liberate and advise with their brethren; wherefore 
they, provisorily, were released from their imprison- 
ment and bonds for a month's time. 

Afterwards, when they, according to the charge 
given them, and their promise, returned, and could 
still not consent to or follow with a good conscience 
that which the authorities demanded of them 
touching their religion, they were again confined 
in prison. 



But when, as before, their good resolution and 
firm faith could not be changed, they were finally 
again released upon the aforementioned condition, 
but afterwards, having proved what they had to 
expect, they did not again appear before them with- 
out safe-conduct. But all these things were but the 
beginning of sorrows. Compare Tract, Jer. Mang. 
after the preface, fol. 1, A., with Tract, M. Meyli, 
fol. 2, A. 



PROGRESS OF THE INAUGURATION OF THE AFORE- 
SAID LAST SWISS PERSECUTION, IN THE CASTLES 
WADISCHWYL, KNONOW, AND GROENINGEN, AS 
ALSO IN THE CONSISTORY AT ZURICH, IN - 
THE YEARS 1 636 AND 1 637. 

In the following year, namely, 1636, on the 17th 
of March, also on the 17th of August of the same 
year, and also on the 8th of September, and towards 
the close of the year, but finally, in May of the fol- 
lowing year, 1637, ^nearly all Anabaptists, brethren 
as well as sisters, in the parts of Switzerland, but 
principally, in the territory of Zurich, were sum- 
moned before certain persons, political as well as 
ecclesiastical, whom the authorities had delegated 
thereto. 

First in the castles Wadischwyl, Knonow, and 
Groeningen, where they all had to make known 
their names and surnames, which were written 
down. 

The second time, again in the same castles, 
where they were informed: That they should con- 
form to the common mode of worship in the 
churches; which they refused. 

The third time, at Zurich, in the consistory (how- 
ever not all, but only some), where they disputed 
with them about three articles of religion, namely, 
about baptism, the Supper, and church discipline, 
or evangelical excommunication; so that when they 
had declared their views touching these points, as 
also concerning the whole foundation of their faith, 
and asked the committee, whether one could not 
be saved with such a faith; they received for an 
answer: "Yes, one could be saved with it." How- 
ever, in the evening, this having occurred during 
the day, they were again greatly reviled, reproached, 
and threatened with regard to their faith ; for, as 
the proverb says: "When the fox's skin does not 
reach, they use the lion's pelt." 

The fourth time, again in the same consistory, 
where it was told them: That they should indicate 
all their movable and immovable property; with the 
promise that not one stiver should be taken there- 
from; which they candidly did and declared; hence 
all their property was written down and registered, 
and they were then put in arrest. 

The fifth time, again in the aforementioned cas- 
tles, to which end a letter of safe-conduct was given 
them. Here they were asked, what they had re- 
solved as regards conforming to the common wor- 
ship, etc., which they had been enjoined to consider; 
whereupon a letter from the high Bailiff, by the 
order of the high authorities, was read to them, 



MARTYRS MIRROR. 



1051 



which contained : That if they would not go to 
church, and therein obey the authorities, they 
should be imprisoned in certain places, and have 
to expect no mercy. 

In the meantime the aforesaid brethren and sis- 
ters frequently requested permission to leave the 
country (namely, with their property) , but consent 
was never granted; only two things were offered 
them, of which they might choose one, namely, 
i. That they should have to go to church with 
them; or, 2. That they should have to die in the 
prisons in which they were to be confined. 

The first they would not promise or consent to, 
and hence had to expect the second. 

This is the manner of the proceedings that pre- 
ceded the last persecution of the believers in Switzer- 
land. Jer. Mang., Tract, fol. 2, A. B.; also, 
M. Meyli, fol. 3 , A. B. 



OF THE AFOREMENTIONED PERSECUTION ITSELF, 

HOW IT OCCURRED, AND IN WHAT MANNER 

TWELVE BRETHREN WERE APPREHENDED, 

AND IMPRISONED AT ZURICH, IN THE 

PLACE OTHENBACH (WITH SOME 

CRIMINALS) ; AND HOW IT 

TERMINATED WITH THEM, 

A. D. 1637. 

After the aforementioned proceedings of the Swiss 
authorities against the true believers in those parts, 
had taken place, and said believers could not answer 
according to the former's pleasure, since their con- 
sciences did not feel free to do so, the aforemen- 
tioned authorities, especially those of the city of 
Zurich, in the month of May, 1637, sent out their 
beadles in great numbers, who with raging and 
storming, cursing and swearing, cutting and chop- 
ping, even as ravening wolves among a flock of 
sheep, violently entered the houses of the believers, 
and took with them nearly all that they could get, 
sparing none; young and old, men and women, 
those enceinte, and mothers with infants, well and 
sick; among whom twelve brethren are especially 
mentioned by name, in the writings of the friends 
from Zurich; all of whom were imprisoned in the 
city of Zurich, in a very damp prison, called Othen- 
bach, with some criminals; where much grief, vexa- 
tion and misery befell them, solely for the steadfast- 
ness of their true faith. Some of them, who could 
not endure the severity of the imprisonment, the 
lack of food, and other hardships, died in bonds; 
some, however, escaped, by the help of God, un- 
known to the authorities, through the prison being 
opened, without doing violence to their faith; which 
matters will be treated more clearly and circum- 
stantially in their proper place. Compare this with 
Jer. Mang. , fol. 3, B. 

Note.— In the year 1637, in the month of May, 
three brethren, the names of two of whom are Jacob 
Rusterholtz and Peter Brubach, were summoned 
to a certain place and kept prisoners, by the high 



Bailiff of Wadischwyl. There was also imprisoned 
at this time, Hans Landis the second, a confirmed 
minister of the church in Horgerberg; as also his 
daughter, Margaret Landis, who remained impris- 
oned about sixty weeks in Othenbach. In the mean- 
time the authorities sold their property, realizing 
seven thousand guilders from it, which they kept 
for themselves. 

Again, one Rudolf Egly, who two years previ- 
ously, namely, 1635, had been imprisoned with two 
other brethren, in the council-house at Zurich, but 
had escaped, was now, A. D. 1637, again impris- 
oned, his house destroyed, the children driven out 
of it, and everything sold; from which there was 
realized about five hundred guilders, which the au- 
thorities also took into their possession . 

Afterwards his wife, Martha Lindingerin, was 
apprehended and confined at Othenbach, in a very 
damp prison. For a time she was very harshly 
treated, and also severely tempted in regard to the 
common money belonging to the poor of the church, 
of which her husband had charge; for she was con- 
ducted into the torture chamber, and the execu- 
tioner sent for and placed beside her, and she was 
threatened with severe pain and torture, if she would 
not indicate it. 

In consequence of this she weakened, and gave 
the desired information, whereupon she was re- 
leased, and the property of the poor saints seized, 
amounting in money and notes to about two thou- 
sand rix-dollars. 

But when her spirit, as it seems, could not rest, 
and she bewailed this with great sorrow, she was, 
a considerable time afterwards, again apprehended, 
and imprisoned in Othenbach; but was, with a good 
conscience (by breaking out), on the Friday before 
Easter, with others of her brethren and sisters, de- 
livered from bonds. 

Compare both tracts, viz. : Mangold and Meyli. 

Note. — In continuation, we shall now show from 
the first mentioned tract of the Swiss elders and 
ministers, what persons, as far as we have learned 
of them, were apprehended during this persecution, 
as also how it terminated with them. 



HANS MEYLI, SR., AND HIS SONS WIFE, ABOUT 
THE YEAR 1 638* 

In the Knonow Bailiwick, the persecution, at this 
time, broke out with great violence, so that at one 
time about thirty thief catchers! entered, as by storm, 
the houses of the Anabaptists and defenseless Chris- 
tians, made many watch-fires, raged and stormed, 
broke open doors and windows, ran with bare 
swords through the houses, and afterwards drank 
and rioted worse than soldiers. 

Among others there was also vehemently assailed 
the house of an old man, named Hans Meyli, a 
minister of the church, who himself had been im- 



* The exact time, when this occurred, is not mentioned bv the 
writers; but we find, from the circumstances, that it was about the 
year 1638. 

t There were with them two preachers (says the Swiss author), 
who went along with the thief catchers and helped them. 



1052 



MARTYRS MIRROR. 




CATHARINA MUI^RIN APPREHENDED. 



prisoned in the year 1637; but now they also took 
along his son Martin's wife, notwithstanding she 
had an infant at the breast. 

She was bound hard, and confined in the convent 
prison called Othenbach, fed for a long time on 
bread and water, and very severely treated, in or- 
der to cause her to apostatize; but she continued 
steadfast in all her temptations, and was ultimately, 
through the grace of God, wonderfully delivered 
from bonds. Subsequently, being enceinte, she 
was again apprehended, and taken to the council 
house at Zurich, thence to Othenbach, and finally 
into the hospital, and there made fast to a chain, 
until the pains of travail came upon her, when she 
was loosed from her bonds, and seeing an opportu- 
nity for deliverance, once more escaped the perse- 
cutors' hands. See Tract of the year 164s, by 
Jer. M., fol. 4, B. and fol. 5, A. 

Note. — The authorities laid their hands also on 
the property, movable as well as immovable, of the 
old man, and realized from the sale of it fourteen 
thousand guilders, all of which they kept for them- 
selves, without making any restitution. 

Note. — On the 3d of May, A. D. 1639, the two 
sons of the aforementioned Hans Meyli, namely, 
Hans Meyli, Jr. , and Martin Meyli, together with 
the wife of" this Hans Meyli, were apprehended and 
imprisoned at Zurich, where there was inflicted up- 
on them, especially upon the men, much misery, 



vexation and harm, with fetters and handcuffs, as 
well as iron shackles, which were put upon them 
twice, in order to make them apostatize from their 
faith. 

Their children, as poor, forsaken orphans, were 
put out among strangers, which, as may easily be 
supposed, must have caused no small sorrow and 
anxiety to the hearts of these imprisoned parents; 
nevertheless they remained unchanged in their faith, 
refusing to apostatize therefrom, notwithstanding 
their love to their afflicted children, to whom they 
could not come, until they, on the Friday before 
Easter, A. D. 1641, after three years imprisonment, 
together with others of their fellow brethren, were 
delivered, in an unexpected manner, from their 
bonds, keeping a good conscience. See Tract of 
the year 164.5, by Jer. Mang., fol. 5, A. B. 



CATHARINA MULERIN, A. D. 1639. 

The north wind of persecution rose now more 
and more in the Knonow district, which also ap- 
peared in the case of an old sister, named Catharina 
Mulerin; who having also been apprehended and 
taken to Zurich, had to suffer much there in prison, 
for the faith and testimony of Jesus Christ; but was 
afterwards (as the preceding ones), beyond all 
hope and expectation, released from bonds. Tract, 
Jer. Mang., fol. 8, B. 



MARTYRS MIRROR. 



1053 



FOUR SISTERS, NAMELY, BARBARA MEYLIN, OT- 

TILA MULERIN, BARBARA KOLBIN, AND 

ELIZABETH MEYLIN, A. D. 1639, 

The persecution did not cease with the foregoing; 
but they continued and laid their hands also upon 
four pious sisters, Barbara Meylin, Ottila Mulerin, 
Barbara Kolbin, and Elizabeth Meylin, who also 
had to drink out of the bitter cup of the dreadful 
Zurich prison; however, the Lord preserved them, 
so that they, unharmed in their faith, unknown to 
the authorities, unexpectedly also escaped from 
imprisonment and bonds. See the last mentioned 
tract, fol. 10, A. 

Note. — We made mention, for the year 1635, of 
one Hans Muller, who, being imprisoned in the 
council house at Zurich, with two of his fellow 
brethren, was released for a month upon condition, 
and then again imprisoned, and released the second 
time upon the same condition. 

He was subsequently (about the year 1639, as the 
circumstances show) again cruelly persecuted; inso- 
much that even his neighbors and their houses were 
not spared, through which the thief- catchers ran 
like ravening wolves on the track of a sheep; but 
when they came into his house, from which he had 
already escaped, they, with pincers and other in- 
struments, broke open chests and drawers, in the 
hope that they might there find the property of the 
church or the poor. 

These thief-catchers, that night, threatened his 
little children, with bare swords, that they would 
kill them, if they did not show them where their fa- 
ther was. 

When they could not get him, they took along his 
wife, whom they bound and imprisoned in Othen- 
bach. Thereupon, it was proclaimed in church, 
that no one was allowed to lodge, or give food or 
drink to Hans Muller from the Groeningen Baili- 
wick, on pain of severe penalty and the disfavor of 
the authorities. 

Now when his life was made exceedingly hard to 
him, the Bailiff in the convent of Ruti, in the name 
of the burgomasters and councilors of Zurich, sent 
to him a letter of this import, namely: That he 
should have a safe conduct for three weeks, to go 
and remain wherever he would; also that he might 
freely come to him in the convent, and, after they 
should have finished their conference, leave free and 
unmolested. 

Thereupon he voluntarily, with sure confidence 
in the aforesaid promise, went into the convent; 
but when he could not consent to the Bailiff's de- 
mand about his having to go to church, he was 
confined there, guarded day and night, and then 
taken to Zurich, imprisoned for a time in the coun- 
cil house, and then in Othenbach (that being the 
place where also his wife was imprisoned), where 
he was stripped, and kept a prisoner about sixty 
weeks; in which time he was in irons sixteen weeks, 
till he with the other prisoners finally, one Friday 
before Easter, unexpectedly made his escape. 

Afterwards he was again hunted with mad fury, 
even as before, and driven from one place to an- 



other, so that he did not dare to live in his house 
with his wife. 

In the meantime it happened, that his wife, hav- 
ing been delivered of twins, and lain in but eleven 
days, was surprised by ten thief-catchers, who, 
having surrounded the house by night, entered it 
with this threat: That if she would not indicate her 
husband's hiding place, she should not leave the 
house for six weeks, or else she would have to go 
to church herself. But when she would not comply 
with this, two of the ten remained, and guarded 
her day and night. 

This filled the woman with such terror that, see- 
ing their design, she, on a certain very cold night, 
broke away with her two infants, and went a long 
unbeaten way, over hill and dale, and thus escaped 
the enemies' hands, forsaking all that she had, 
which the authorities rented to strangers, realiz- 
ing thereby a thousand guilders annually. See 
Jer. Mang. Tract, fol. 13, A. 



ELIZABETH HILZIN, A. D. 1 639. 

In the meantime they treated some far more se- 
verely and cruelly than the preceding ones; for they 
ceased not with mere imprisonment, but the people 
were suffered to die by sheer want, poverty and 
misery . 

Among those that suffered death, there is num- 
bered Elizabeth Hilzin, a godfearing woman and 
sister of the church, who having been apprehended, 
bound, and imprisoned in Othenbach, was there 
treated so harshly, that she, from that time on, had 
but few well moments. 

Nevertheless no mercy or compassion was shown 
her, until she, in consequence of all the hardships 
suffered, wasted in body, and, having surrendered 
her spirit, which she had received from God, back 
to him, died. However, the second death shall not 
hurt her, according to the promise of the Lord: 
"He that overcometh shall not be hurt of the sec- 
ond death." Rev. 2:11. See above. 

Note. — The authorities extorted a fine of five 
hundred guilders from the surviving husband of 
Elizabeth Hilzin. 

Further observations. — About this time, 1639, 
there was also apprehended a young man from Hor- 
gerberg, named Hans Aster. He was also taken to 
Zurich into Othenbach, fed on bread and water for 
a time, stripped in his bonds, etc., but subsequently 
helped out, through the assistance of some of his 
fellow believers. 

When this occurred, he was so miserably crip- 
pled through the severe imprisonment, that he had 
to be carried a long distance in the night. 

In the meantime, also his wife with her infant 
child was apprehended, and confined in Othenbach 
for a time, but subsequently, through divine prov- 
idence, escaped the enemies' hands. 

The authorities expelled the children into pov- 
erty, and sold their house and homestead (realizing 
from it about four thousand guilders), without re- 
storing any thing. 



1054 



MARTYRS MIRROR. 



The parents had therefore to work hard for a liv- 
ing, having lost every thing; but in this they 
trusted in God's promises. Tract, Jer. and Meyli. 



HANS VAN UTICKEN, A. D. 1 639. 

Like a sweeping tempest which strikes every- 
thing, and carries away whatever is loose, so it also 
went at this time in the matter of persecution. All 
that were called Anabaptists were taken along, 
wherever they could get hold of them. The district 
of Uticken-wage had to suffer much in consequence 
of this. Among those that lived here, they also 
apprehended a pious brother, named Hans van 
Uticken,* surnamed Muller, who, in the year 1639, 
was incarcerated in the convent prison at Zurich . 

There they fed him on water and bread, stripped 
him in his bonds, and treated him most unmerci- 
fully, until he, having continued therein two years, 
became very sick, and as sick as he was, was helped 
out of prison, through the assistance of some of his 
fellow-believers, who, as it seems, feared his un- 
timely death. 

But when he was brought to his wife and children, 
and attained to rest, he died; however, with a joyful 
hope and glad soul, because the course of his pil- 
grimage (since he was not weakened in his faith and 
conscience) was now finished. 

Thereupon his wife, because she had lodged her 
husband, and the children, because they had shown 
mercy to their father, had to pay to the authorities, 
a fine of forty pounds. Tracts, Jer. Mang., Jol. 6, 
A., and M. Meyli, fol. 7, B., num. 13. 

Note. — In the year 1639, the thief- catchers of 
the city of Zurich, led by one of the ministers of the 
church there, who went before them with a light (a 
lantern, torch or candle) like maniacs and madmen, 
violently entered into the house of a pious brother, 
named Rudolf Hagi, whom they forthwith took 
prisoner and conducted to Othenbach, a damp and 
unwholesome prison of the city of Zurich. 

Here he was stripped in his bonds, and kept con- 
fined for about eigthy-three weeks; during which 
time he, with other of his fellow-believers, was fet- 
tered and chained for sixteen weeks. 

In the meantime they searched hard for his wife, 
but for the first captured only her oldest child, 
which they threatened with iron bonds and hand- 
cuffs, if it would not show where its mother was. 
Afterwards they also found the mother, whom they 
imprisoned in Othenbach. They, however, when 
there was no deliverance at hand, subsequently, by 
a certain means, made their escape, together with 
their brethren and sisters that were also imprisoned, 
without apostatizing from the faith. Tract Jeremiah 
Mang., fol. 6, A., compared with M. Meyli, on 
the name Rudolf. 



* The Swiss author calls this Hans van Uticken by the name of 
Hans Muller, but we have allowed him to retain the name Hans 
van Uticken, because he was by descent from Uticken-wage; to dis- 
tinguish him from Hans Muller who was descended from the 
Groeniugen Bailiwick, and of whom we made previous mention, 
in the note added to the account concerning Barbara Meylin and 
three of her fellow-sisters. 



BURCKHARDT AMAN, A. D. 1 639. 

Burckhardt Aman was a godfearing brother, who 
lived on the lake of Zurich. He was from there 
taken to Zurich, and imprisoned in Othenbach. 
But when his imprisonment had lasted about a year 
and a half, he, through a certain accident, unex- 
pectedly was released, unknown to the authorities, 
keeping the faith in a good conscience. 

But as in his bonds he had been maltreated very 
unmercifully and miserably, through many hard- 
ships and afflictions that he had suffered, not the 
least true Christian love or assistance having been 
shown him, it was impossible for him to live long; 
and he fell into a lingering sickness, and ultimately 
died, and was thus numbered among the dead in 
Christ, who have suffered and fought for his name's 
sake. Jer. Mang. Tract for the year 164s, Jol. 20, A. 

Note. — About this time also two sisters, honora- 
ble women, were apprehended on the Lake of Zu- 
rich; who, after they had endured the trial of the 
faith, were released and delivered from their bonds. 
See Tract, Script., A. D. 1645. 



JACOB EGLI, A. D. 1639. 

The misery of the beloved friends and children of 
God continued; insomuch that in the year 1639 
they laid their hands also on a pious hero and sol- 
dier of Christ, named Jacob Egli, from the Groen- 
ingen Bailiwick. He was also taken to Zurich, and 
there imprisoned in the convent dungeon Othen- 
bach. 

Herein he persevered upwards of seventy weeks,* 
but was finally no longer able to endure, according 
to the flesh, the severity of the place and the bad 
treatment, so that he at last, when his strength 
failed more and more, and his infirmities increased, 
with a cheerful heart, commended his soul into the 
hands of God, and through death departed this life. 

Thus he finished the course of his pilgrimage, and 
entered into the saints' rest, to triumph hereafter, 
where there shall be no more death, neither sorrow, 
nor crying, nor pain; where all things shall be made 
new and turned into joy, according to the Lord's 
promise, Rev. 21:4. See Tract Jer. Mang., fol. 18 , 
B.; also, M. Meyli. Tract, fol. 7, A., num. 10. 

Note. — A. D. 1639 there was also apprehended 
the brother George Weber, an old man, from the 
county of Kiberg. The same was also taken to 
Zurich, into the convent Othenbach, and there fed 
on bread and water. 

Finally, through the hardships and long duration 
of his imprisonment, he became greatly impaired in 
his body, and fell into a severe sickness, after he 
had been confined there seventy weeks. 

Afterwards, through some of his fellow-prisoners, 
who opened the prison, he was released, but never 
again recovered his property. 

As regards the homestead of this George Weber, 
as also that of Jacob Egly, the owners of the same 
must each annually pay therefor to the authorities 
five hundred guilders. Jer. Mang. Tract, Jol. ig, A. 



A year and a half, one of the Zurich writers say. 



MARTYRS MIRROR. 



1055 



ULLI SCHEDME, SURNAMED SCHNEIDER, IN THE 
YEAR 1639. 

The fire which the persecutors had kindled con- 
tinued to burn, and their mad fury did not cease, 
until they had also apprehended a zealous and god- 
fearing minister of the church, named Ulli Schedme, 
surnamed Schneider, by descent from Hirtzenstal, 
in the seignioralty Wadischwyl. 

In his imprisonment all manner of vexation and 
sorrow was inflicted upon him, in order to induce 
him to conform to the common mode of worship in 
the churches, and to turn him from his own with 
whom he had hitherto associated. But as he could 
not consent to this, and time passed on, he, because 
of the bad fare and other hardships suffered, contin- 
ually grew weaker and weaker, till his soul left his 
body; and he thus, because of his faithfulness, be- 
came, through natural death, an heir of the eternal 
and blissful life; the full possession of which the 
Lord, at the last day, shall grant to, and make par- 
takers of, all those that have here faithfully and 
steadfastly served him. Tracts M. Meyli, fol. 6, B., 
num. 4. 

"Henceforth there is laid up for me a crown of 
righteousness, which the Lord, the righteous judge, 
shall give me at that day: and not to me only, but 
unto all them also that love his appearing." 2 Tim- 
othy 4:8. 



JACOB RUSTERHEL FROM HORGERBERG, IN THE 
YEAR 1639. 

In the year 1639, there was also brought prisoner 
to Zurich, Jacob Rusterhel, an old brother of the 
church at Horgerberg. 

He was imprisoned in Othenbach, and they dealt 
very unmercifully, rigorously and cruelly with him; 
insomuch that he weakened, and consented to those 
that kept him in prison, to go to church; wherefore 
he was released. 

But when he came to himself and considered what 
he had done, and what great offense should arise 
from it, he repented and very bitterly bewailed his 
fall, and again prepared himself very valiantly for 
the coming conflict. 

Thereupon he suddenly became weak and sick 
according to the body, though full of divine power 
according to the soul, and kept quietly hid in his 
house. 

However this could not remain concealed any 
longer; hence,, being known, he was betrayed, 
again apprehended, and, as sick as he was, taken to 
Zurich, and, having been shackled with a chain, 
confined in the hospital there. 

But as he could not endure this, and bodily in- 
' firmities came upon him more and more, he there 
departed this life, in misery, though with a joyful 
hope, waiting in blessed rest for the day of resurrec- 
tion from the dead, which shall crown and comfort 
him and all true lovers of God, for all reproach 
and affliction suffered, with eternal honor and joy. 
Jer. Mang. , Tract of the year 164.5, f°l- I 3>' a l so » 
M. Meyli, Tract, fol. 6, B., num. 14. 



Note. — We have extracted this from the writing 
of the Swiss friends, of A. D. 1658, and it must be 
distinguished from that which is contained in the 
writing of A. D. 1645, concerning brother Jacob 
Rusterholtz, who was imprisoned almost two years, 
and then with wife and child expelled from the 
country, leaving behind his property, from the sale 
of which the authorities realized 1700 guilders, with- 
out restoring anything of it. See Tract, Jer. Mangold 
concerning the name Jacob Rusterhel. 

But if it is to be understood, that both accounts 
refer to one and the same person, so that the sur- 
names Rusterhel and Rusterholtz are only to be 
distinguished in the sound or spelling, and not in 
signification, it must follow, that said person was 
imprisoned only a few years ago, and then, when 
they could accomplish nothing with him, expelled 
from the country, and his goods seized and sold; 
but that he was finally again apprehended, and, 
when he, as before, remained steadfast, fastened to 
a chain in the hospital, until he died, having com- 
mended his soul to God. Compare both tracts, in 
the places which we have indicated. 



STEPHEN ZEHENDER OF BYRMENSDORF, IN THE 
YEAR 1639. 

On the 23d of September of the same year, 1639, 
there was brought bound to Zurich a godfearing 
brother, aged in years, named Stephen Zehender, a 
member of the church at Knonow, but by descent 
from Byrmensdorf. He was there imprisoned for 
sixteen weeks, in iron bonds, in the convent prison, 
a very damp and unwholesome place, called Othen- 
bach, stripped in his bonds, fed on bread and water, 
and kept very hard in every respect, until he could 
stand it no longer, and, impaired in body, was be- 
fallen with severe misery according to the flesh, and 
ultimately with death, after he had with a patient 
and steadfast mind commended his soul unto God. 
See Jer. Mang., Ti'act, fol. 7, B., compared with 
the account of M. Meyli, fol. 6, B. , num. 6. 

Note. — About this time an old sister named 
Catharina Grobin, lived concealed (on account of 
the persecution) with her daughter, in the Knonow 
Bailiwick; but the preacher of the church at Rister- 
schwyl, knowing this, came and wanted to appre- 
hend her, notwithstanding he was alone; the daugh- 
ter, however, out of filial love, wanted to save her, 
but he (O what cruelty from a preacher !) gave her 
such a thrust, that the pains of travail came upon 
her, and she was delivered of a dead child. In the 
meantime the mother escaped the hands of this un- 
godly man. Tract, M. Meyli, compared with that 
of Mangold, about the year 1639. 



ULRICH SCHNEIDER, WITH HIS TWO SONS, IN THE 
YEAR 1639. 

On the same day that Stephen Zehender was ap- 
prehended at Knonow, namely, the 23d of Septem- 
ber, of the year 1635, they also seized, in the 



1056 



MARTYRS MIRROR. 



Seignoralty Wadischwyl, Ulrich Schneider, who 
was likewise (for his true faith, and because he 
would not go to the common church with his ad- 
versaries) bound and brought into the dungeon 
Othenbach.* 

But when he had persevered here for a long time, 
lain in irons, and suffered exceeding much tempta- 
tion, adversity and conflict (inflicted upon him, to 
make him apostatize), and, moreover, been stripped 
in his bonds, his bodily strength left him, and hav- 
ing committed his spirit unto God; he died in prison, 
thereby triumphing valiantly and courageously in 
the conflict set before him, without having weak- 
ened in his faith. 

After the death of their father, his two sons were 
also apprehended, and imprisoned in the same place 
where their father had died; but the Lord granted 
them deliverance, so that they, when it was least 
expected, with a good conscience, through a certain 
means, unknown to the authorities, obtained their 
freedom. 

In the meantime the authorities broke up this 
whole family, drove the remaining children among 
strangers, and sold the house and homestead, real- 
izing therefrom 7000 guilders, which they kept for 
themselves, but the cast out and forsaken ones joy- 
fully bore the spoiling of their goods.* Tract, 
Jer. Mang., fol. 11. 



HENRY GUTWOL OF LEHNMER, A. D, 1639. 

Two days and one month after the apprehension 
of the last mentioned witness of Jesus Christ, 
namely, on the 25th of October, 1639, there also 
died in the dungeon Othenbach, very miserably, 
however with a steadfast and joyful mind, Henry 
Gutwol, of Lehnmer, from the Knonow Bailiwick, 
after he had suffered much want, poverty and misery 
there; which painful and prolonged misery, upon 
which death ensued, shall hereafter, because of his 
steadfastness in the accepted truth, be returned to 
him in an eternal, joyful and triumphant life, accord- 
ing to the Lord's promise: "Be thou faithful unto 
death and I will give thee a crown of life," Revela- 
tion 2 : 10. Compare both tracts, that of Mangold as 
well as that of Meyli; the one of A. D. 1645, the 
other of A. D. 1658, in the Swiss language, on the 
name Henry Gutwol. 



HANS JACOB HESS, WITH HIS WIFE, A. D. 1 639. 

Among those who suffered in the Swiss persecu- 
tion, there was none of the least Hans Jacob Hess, 
a chosen and confirmed minister of the Christian 
church. 

He was apprehended for the third time in the 
year 1639; for from the two preceding imprison- 
ments, the first of which had occurred already, in 



* Some say, into the covent Othenbach; others, into the dun- 
geon; others, into the prison, etc., bnt it was evidently at Othenbach 
a famous prison in Zuriah. 

* They sold everything, without restoring the proceeds to the 
poor, expelled orphans. How will they be able to answer for this in 
the great day of judgment, when the I,ord shall come and inquire 
what_mercy they have shown? Matt. 25. 



the year 1637, the Lord, beyond all expectation, 
had remarkably delivered him, through the aid of 
those that were imprisoned with him ; as also out of 
this third imprisonment. The first lasted nineteen 
days, the second, eight weeks, the third, eighty -three 
weeks, or more than a year and a half. 

But in the meantime his life was made very bitter 
and vexatious: for he was stripped, and, together 
with some of his fellow-believers, put in iron bonds, 
sixteen weeks, which he nevertheless patiently bore 
with a steadfast mind, until the time of his deliver- 
ance. 

While this was taking place, namely in the same 
year, also his wife was apprehended, who was first 
imprisoned in the council house, and then in Othen- 
bach, where, through bad treatment and unfit food 
and drink, for sixty-three weeks, she was so impaired 
in her constitution, and weakened, that she was 
seized with consumption, and after suffering much 
misery, died in prison. 

This then was the end of this pious heroine of Je- 
sus, who, to receive the eternal, blessed life, because 
of the uprightness of her faith, chose to die a linger- 
ing death rather than enjoy the temporal rest and 
pleasure of this life; wherefore the gracious God shall 
hereafter crown and reward her, with all those that 
have valiantly suffered and fought for his name's 
sake, with the unfading crown of honor. (1 Peter 
1:4.) Tract, Jer. Mang., fol. 16, A. B., and fol. 17, 
A., etc. # 

Note. — The property of Jacob Hess was seized 
by the authorities, who realized from the sale of it 
4000 guilders, without restoring anything of it to 
those who remained. O great injustice! How will 
they be able to account for this before the righteous 
judgment seat of Jesus Christ? 



OF A CERTAIN MANIFESTO, EMITTED BY THOSE OF 
ZURICH, A. D. 1639, IN EXCUSE OF THE PERSE- 
CUTION RAISED; AND OF THE ANSWER WHICH 
FOLLOWED FROM THE PERSECUTED AS A 
REFUTATION. 

Now when it happened that in consequence of 
the foregoing evil treatment instituted against the 
Swiss Anabaptists, those who had commenced this, 
drew down upon themselves, even from the common 
world, much opposition, criticism, and reproach, the 
rulers of the country, and especially of the city of 
Zurich, as having been the principal ones in said 
ungodly work of persecution, caused, A. D. 1639, 
a manifesto, apology, or defense (so called) to be 
published, in excuse and vindication as it were, of 
what they had already done and brought about 
against said Anabaptists. 

But as this in many respects, was not according to 
the truth, but, from partisanship, contrary to the 
truth, many of the Swiss brethren who were still out 
of bonds, yet in the same persecution, defended 
themselves with regard to it, with all proper courtesy 
in a Christian and discreet manner. We could pro- 
duce here their answer entire and with all the cir- 



MARTYRS MIRROR. 



1057 



cumstances. since we have received it correct; but 
as this would take up too much room, and unduly 
increase this work, we shall note only some of the 
most important portions from it. 

In regard to the first accusation laid to their 
charge in the aforesaid manifesto, by the lords of 
Zurich, namely, that they had separated themselves 
from the obedience which they owed to the Chris- 
tian church; they make this reply: 

"Herein, right in the beginning; great wrong 
and injustice is done us; for we desire in no wise to 
separate ourselves from the Christian church, but 
seek to adhere to the same and the pure word of 
God, yea, to sacrifice our bodies, property and 
blood therefor; but the reason that we cannot unite 
with their (namely, the so called Reformed) church, 
is, that her doctrine in many respects is not like the 
ancient, pure, apostolical doctrine, nor does it agree 
with the words and commandments of Christ; and 
that we, through God's gracious illumination, have 
before us a better way, namely, the true apostolical 
foundation, to which, by the help of God, we will 
also adhere. 

"But that nevertheless not we, but the principal 
learned men, and some of their own number, are 
those who, having in the beginning of the change 
held the right views with us, touching baptism, the 
Supper, excommunication, and resistance or re- 
venge, afterwards again turned away from it shall 
clearly appear, when we shall rightly examine their 
first teachings and writings of a hundred years or 
more ago." 

Hereupon it is stated in the same answer, what 
teachers in the beginning of the Reformation taught 
the aforementioned articles aright, from which they 
subsequently, and especially their descendants, 
again departed; which appears from these words: 

Firstly, as regards baptism, this is declared by 
the conference of Zwingli and Balthazar Hubmor, 
held A. D. 1523, at Zurich, in the Graef; where 
Zwingli publicly confessed: "That infants are not 
to be baptized before they grow up and attain 
to a reasonable age." [He also promised that he 
should make mention of it in his Book of Articles; 
as he also did, in the eighteenth article respecting 
Confirmation, where he says: 

"That in former times it was not common to 
baptize children ; but that they were publicly in- 
structed together with the rest; who afterwards, 
when they had attained to their understanding, were 
called catechumeni, that is, instructed ones in the 
word,* whereupon, when the faith was thus firmly 
implanted in the heart, and they had confessed it 
with the mouth, they were " baptized." 

This practice of the doctrine, he said, he wished 
to see readopted in this our time. 

Thus also confessed his colleague, Oecolampa- 
dius in a letter to the aforementioned Hubmor, say- 
ing: "We have up to the present day not met with 
any passages in the holy Scriptures, that cause us 
to confess the baptism of infants, as far as we in our 
littleness can see." 



* In the word of salvation, etc., it says: In the tract the order of 
the words is a little different, according to the Swiss style; however, 
the sense of the game is clearly expressed here. 



In like manner, on the sixth chapter of the Epistle 
to the Romans, treating on the word, Anignoratis, 
he writes: "That every Christian shall first confess 
Christ, and then be baptized with the external bap- 
tism (of water)." 

So also writes Sebastian Hofmeyster, preacher at 
Schafthausen, to said Hubmor: "We have publicly 
confessed before the council at Schafthausen: That 
if our brother Zwingli in any wise insists (contrary 
to his previous opinion), that children are to be bap- 
tized, he herein greatly misses the mark, and does 
not according to. the truth of the holy gospel." 

Continuing, he writes : ' ' Truly, I did not allow 
myself to be compelled that I should baptize my 
child, who is named Zacharias, hence you also act 
in a Christian manner, that you bring to light again 
the true baptism of Christ: which has long been neg- 
lected or kept down. We will also undertake to 
do this." 

Christopher Hogendorf, on the third chapter of 
the first Epistle of Peter, writes : ' ' You have heard, 
that faith is put before baptism; hence it is not mere 
baptism, but also the faith of baptism, which saves 
us." 

In like manner, Cellarius writes to the aforemen- 
tioned Hubmor, as follows: "Since you desire that 
I shall declare to you my judgment concerning bap- 
tism and the Lord's Supper, I will heartily and 
briefly comply with your request: 

" In the first place it is an abomination in the eyes 
of God, that little children are baptized; which bap- 
tism is declared neither in the holy Scriptures, nor 
in the examples of the holy apostles; and there tes- 
tify against it also God's judgments, which manifest 
themselves in the division of the created things; for 
in the beginning the earth was without form and 
void." 

The preachers at Strasburg: Wolfgang Capito, 
Cestor Hedio, Matthew Zell, Symphonas Polio, 
Theobald Niger, John Latonius, Anthony Firn, 
Martin Hatk, and Martin Bucer, in their book, en- 
titled, Ground and Reasons, fol. 1, write: "That 
in the beginning of the church no one was baptized 
nor received into the holy Christian church, except 
those who had entirely submitted to the word of 
Christ." 

Their ground and reason for such belief, they 
show from the holy Scriptures, namely, that they 
confess, that the beginning (before) of our Christian 
life is sin, and that therefore John the Baptist, Christ, 
and the apostles always began by saying: "Re- 
pent, etc." Again: "In the congregation of God 
confession of sins has ever and always been first, 
which, with the ancients, preceded baptism, for 
usually adults, and not children, were baptized." 

Fol. 2 and 3, as also further on, they write: That 
without the baptism of the Holy Spirit the water and 
(its) baptism are but a hocus pocus." 

Concerning the article of War or Retaliation. In 
like manner, some of the foremost Lutherans (who 
in the beginning were one with the Calvanistic Re- 
formed), and of the Zwinglians, believed with us: 
That it does not behoove a Christian to war, or offer 
resistance. Among them we will first adduce An- 
drew Carlstadt, who, in a little book treating on 



1G58 



MARTYRS MIRROR. 



whether men should forgive sufferings and offenses, 
printed at Zurich, A. D. 1524, writes as follows 
concerning resistance: 

"We shall not be misled by the objection made: 
War is a punishment of God; hence there must cer- 
tainly always be one who wages war against an- 
other." Again: "They warred in the Old Testa- 
ment." 

In reply to the first he writes: "Hear on the 
other hand, what Christ says (Matt. 18:7): 'It 
must needs be that offenses come; but woe to that 
man by whom the offense cometh!" Hence some 
merit the disfavor of God, so that he punishes and 
torments them with war, but woe to him that wages 
war against them; for he (namely, God) punishes 
the evil with the evil." 

Reply to the second: "The children of Israel 
waged war, either against sinful nations that would 
not allow them to go into the promised land, or 
against those, who, when they were in it, did not 
leave them in peace, and all this was a figure of the 
spiritual war, which we must now wage in Christ, 
as regenerated and new men, against all vice and 
unbelief." 

Immediately after that he proceeds and writes: 
"They also bring against us this objection: That 
we must compel by force of arms those that will not 
allow that which is right.' ' 

_ Answer: If we are to speak in a right and Chris- 
tian manner of the matter, war in no wise becomes 
us; we ought, according to the teachings of Christ, 
to pray for those who say all manner of evil against 
us, and count us fools; yea, if they smite us on one 
cheek, to offer them the other also; then shall we be 
children of the Most High." Thus far, Carlstadt. 

From Carlstadt the writer goes on to Luther, say- 
ing: "In a little book, printed at Wittenberg, in 
the year, 1520, Luther states why he burnt the 
pope's books. The twenty -second article thereof 
reads thus: 'Because he teaches, that it is right for 
a Christian to defend himself with violence against 
violence; contrary to the words of Christ (Matthew 
5:40): "If any man take away thy coat, let him 
have thy cloak also. ' ' ' 

In another book, also printed at Wittenberg, in 
the year 1522, there are found among other articles 
(which one Sorbona had extracted as heretical from 
Luther's books) also these: " That he (namely, Lu- 
ther) had taught concerning the words of Christ 
(Matt. 5:39): 'Whosoever shall smite thee on thy 
right cheek, turn to him the other also;' and again, 
(Rom. 12:19): Dearly beloved, avenge not your- 
selves,' that these words are not advices" that is, 
which one may, or may not do "as many theologi- 
ans erroneously teach, but that they are command- 
ments" that is, things which must be observed. 

Again: " Christians are forbidden to sue for their 
rights at the law. ' ' Again : ' ' Since a Christian may 
not place his affections upon temporal things, he may 
also not swear an oath because of them." 

In short: "We find that Luther for a consider- 
able time was with mouth and hand opposed to re- 
sistance, till he was finally seduced to another belief, 
by the Jesuits even as Sleydanus, lib. 8,fot. 561, 
testifies." See the oldest edition. 



A few pages further on the writer comes to speak 
of Pomeranus, Brentius, and divers others, who, 
about the years 1520, 1530, 1540, and subsequently, 
undertook the work of the Reformation from Popery, 
and also became effectual instruments in that direc- 
tion; who nevertheless at that time taught not only 
against retaliation upon enemies, but also, besides 
infant baptism, the swearing of oaths, and other 
articles which are not founded in the holy gospel of 
Jesus Christ; and, on the other hand, taught and 
defended such things as are founded therein, and 
are still at the present day taught by the Anabap- 
tists; though some of the aforementioned reformers 
themselves, and especially their descendants, for the 
most part, again departed therefrom. 

These and similar matters were, in said reply of 
the persecuted Anabaptists in Switzerland, given for 
examination to the lords of Zurich, and to those 
who had drawn up the aforementioned manifesto in 
excuse of the persecution raised ; as clearly showing 
that not the Anabaptists, but they themselves, had 
departed from the principles of the Reformation; 
that consequently not the Anabaptists, who had 
adhered to their principles, but the apostate re- 
formed themselves, were to blame in this matter. 
Hence, that the authors of said manifesto had done 
wrong in charging the aforesaid Anabaptists with 
having seperated themselves from the obedience 
which they owed to the true Christian Church, only 
because they would not go to church with them, 
who are called Reformed, nor receive their religion 
contrary to their souls and consciences. 

Besides this point of disobedience toward the 
church, the Swiss brethren were also charged in the 
aforesaid manifesto, that they were also disobedient 
to the political authorities, etc. But hereupon they, 
in said answer, roundly declared: That this was un- 
justly said of them, yea, that they were willing and 
entirely ready to obey their authorities in all just 
matters, to pray for them, to pay them due tribute, 
honor and fear, and, though they should suffer 
wrong from them, in no wise to avenge it: but will- 
ingly and patiently to bear it for the Lord's sake. 

These were about the principal points that were 
mentioned in the manifesto, and refuted by the per- 
secuted brethren; the other matters are of small im- 
portance, and hence not necessary to be adduced 
here. 

But they nevertheless proceeded with the perse- 
cution, and granted no mitigation, as will be seen 
from the following accounts: 



WERNER PHISTER AND HIS SON'S WIFE, IN THE 
YEAR 1640. 

The progress of the years brought no cessatio n o 
the persecution, nor could aught of what was 
adduced by way of excuse avail anything. This 
was clearly evident, for the year 1640 had scarcely 
come when the Wadischwyl district began again to 
resound with persecution, insomuch that the servants 
of the authorities there assailed, with dreadful raging 
and storming, like howling wolves and bears, the 
house of an old and pious minister of the church 



MARTYRS MIRROR. 



1059 



named Werner Phister, beat doors and windows and 
all that was attached to it in pieces, and apprehended 
him and his wife, as also his son's wife, and brought 
them to Zurich, where they were imprisoned in the 
place Othenbach. 

In the meantime the old man's wife by a certain 
accident escaped; but the pious old minister himself, 
as also his son's wife, when they would in no wise 
apostatize from their faith, nor go to the common 
church, had to forfeit their lives, insomuch that 
they were suffered miserably to die through want, 
poverty and hardships. But hereafter they shall no 
more hunger or thirst, nor be assailed by suffering 
or death; when the Lord, according to his promise 
shall reward and crown them with the eternal and 
blessed life. Tract, fer. Mang.,fol. 14. B, compared 
with Tract, M. Meyli. , dated 165 1, fol. 6, number 2. 

Note. — We previously, for the year 1637, made 
mention, in the margin, of a brother named Peter 
Brubach, who being then imprisoned with two other 
of our fellow believers, finally was released. The same 
was now, A. D. 1640, cruelly persecuted; insomuch 
that on the 6th of May his house was demolished, his 
male and female servants sent away, the children driven 
out of the house, his house, homestead, woodland 
and fields, movables and immovables, yea, every- 
thing taken; a part of which was put into Othen- 
bach, and the other part sold, from which 9000 rix- 
dollars was realized, which the authorities seized. 
Not long afterwards the three little sons of this man 
were imprisoned in Othenbach, where they misera- 
bly wasted, etc. Tract, Jer. Mang. ; edit. 1645. 



GALLUS SCHNEIDER, A. D. 1640. 

A very old man named Gallus Schneider, from 
the Seignioralty Wadischwyl, was also apprehended 
in the year 1640, brought to Zurich, and there im- 
prisoned in the convent dungeon (Othenbach). 

He was kept in irons sixteen weeks, and very 
harshly treated, until he finally, when his faith had 
been sufficiently tried, and been found immovable, 
died in his bonds, having committed his soul unto 
God, from whom he had received it. Compare 
Jer. Mang. Tract, fol. 13, B, with Tract, M. Meyli, 
fol. 7, A., num. 7. 

Note. — About this time, an old sister from Hor- 
gerberg, named Verena Albi, was also imprisoned, 
but subsequently, through a certain means, delivered 
out of bonds, but must still keep herself concealed. 
Tract, Mang. , and Meyli. 



RUDOLPH BACHMAN, A. D. 1640. 

Even as youth on account of the bloom of their 
life was not spared, so also not the least compassion 
was had upon old age and declining years; yea, not 
even upon such as were very feeble and infirm ac- 
cording to the body. 

Among these was Rudolph Bachman, from the 
Wadischwyl district, who was apprehended in the 
year 1640, and as he on account of his great age, 
weakness and infirmity, according to the flesh, was 



not able to walk, he was put on a sled, and thus 
conveyed from his house to the prison, which was a 
great distance off. 

Afterwards he was placed in chains for a time, in 
the nearest hospital, and, because of the steadfast- 
ness of his faith, not loosed therefrom till he died. 

But for this he shall hereafter, being freed from 
the eternal bonds of darkness, be admitted into the 
liberty of God's saved children; on the other hand: 
' ' He that leadeth into captivity shall go into captiv- 
ity." Rev. 13: 10. 

Then it shall be seen, what difference there will be 
between God's true servants, and those that have 
afflicted them ; for every one shall receive the things 
done in his body, according to that he hath done, 
whether it be good or bad. 2 Cor. 5:10. Com- 
pared with Tract, M. Meyli, dated i6j8, fol. 6, B., 
num. 3, etc. 

Note. — Now, in the year 1640, there was also 
apprehended Henry Schnebbi, from the Seignior- 
alty Knonow, a God-fearing brother, who was cast 
into prison with a number of criminals at Zurich, at 
whose hands he met with much ill-treatment; how- 
ever, he was finally released. Tract, Jer. M. , etc. 

In the year 1641, Hans Rudolf Bauman, a very 
God-fearing man, and a minister of the Church of 
Jesus Christ at the Horgerberg, was also taken to 
Zurich, and there confined in the convent prison, 
where he was very closely kept for over sixty weeks, 
and for a considerable time fed on bread and water, 
and put into iron bonds; in consequence of which 
he fell into a severe sickness. 

In the meantime, on a certain Good Friday, 
through the aid of some of his imprisoned fellow 
brethren he escaped, but as he on account of his 
sickness, was not able either to walk or to stand, he 
was taken up and carried for a considerable dis- 
tance, so that he escaped the persecutors' hands. 

Thereupon his house and homestead were sold, 
and wife and children driven therefrom . From the 
sale was realized 3000 guilders, which the authori- 
ties seized and kept for themselves. But the Lord 
shall render unto every man according to his right- 
eousness, and according to his faithfulness. 1 Sam- 
uel 26:23. Compared with Tract, Jer. Mang., 
fol. 12, A., etc. 



ULRICH MULLER, A. D. 1640. 

On the 31st of August of the year 1640, there was 
apprehended Ulrich Muller, a minister of the word 
of God, in the county of Kiberg. 

He was taken from there to Zurich, where he was 
confined in the council house, and a few days after- 
wards imprisoned in the convent dungeon at Othen- 
bach. 

Here they treated him most unmercifully for thir- 
ty-five weeks, so that he completely wasted away, 
and, adhering to his faith, fell asleep in his bonds in 
great steadfastness. 

After his death his children had to pay a fine of 
100 guilders to the authorities on account of their 
father, who had, as it was thought, died as a heretic. 



1060 



MARTYRS MIRROR. 



Compare both tracts, that of Mangolds well as that 
of Meyli, on the name Ulrich. 

Note. — At this time, A. D. 1640, there was also 
apprehended Oswald Landis, with his wife and two 
of his daughters-in-law, all of whom were imprisoned 
in the convent Othenbach; Jacob Landis, the son of 
Oswald, as also his entire family, were exiled into 
misery. 

In the meantime the two imprisoned daughters- 
in-law, who had nursing infants, escaped out of 
prison by night; in which subsequently also the old 
man and his wife succeeded, but they had lost all 
their property, in consequence of which they had to 
roam about in poverty. Tract, Jer. M. 

In the following year, 1641, they again appre- 
hended divers pious Christians residing in the Seign- 
ioralty of Knonow; among whom are mentioned by 
name, Henry Fricken, and also Hans Ring and his 
wife. 

Henry Fricken w*b confined in the council house 
of the city of Zurich, and so unmercifully treated, 
that he weakened in his purpose, and consented also 
to go to the common church, which was what they 
desired; whereupon he was released. But when he 
considered what he had done, and how he had done 
violence to his conscience, wronged his soul, and 
given offense to the Church of God, he fell into great 
distress, confessed his fall, and, with Peter, bitterly 
wept over his sin, and in order that his persecutors 
should no more rejoice over his apostasy, he went 
back to Zurich, into the council house, to be con- 
fined in the place whence he had been released, 
which was done. 

In the meantime, by the order of the authorities, 
his two large farms were rented for 420 guilders and 
twenty quarters of corn annually; and in money and 
notes they took from him over 13,000 guilders; 
after which he was released, but again apprehended, 
out of which bonds he again escaped, but was after- 
wards, as before, sorely persecuted, while wander- 
ing about in misery and poverty. 

Hans Ring also had to go to Zurich into the 
council house, and was then imprisoned in Othen- 
bach, and closely guarded. He was conducted into 
the torture chamber, and twice stripped, near the 
rack, but yet finally, unweakened in his faith, es- 
caped the tyrants' hands. 

The wife of this Hans Ring, four days after having 
been confined, and being yet very sick, was un- 
expectedly so assailed and distressed by the magis- 
trates' beadles, with furious raging and cursing, 
that she, in the attempt to save herself as it seems, 
unexpectedly fell into a gutter, where she could not 
be found or helped out for the time being; but after- 
wards, having been found, she was there fastened 
to a chain, and the people in the house commanded 
with severe threats, not to let her leave the house. 

Finally, however, through the aid of some of her 
friends, she escaped by night, and, being very weak 
yet, was carried into another region. Compare 
Tract, Mang. with Tract, Meyli, on the names 
above referred to. 



OF A CERTAIN SUPPLICATION ADDRESSED AND DE- 
LIVERED BY THOSE OF AMSTERDAM, IN FEBRU- 
ARY, 1642, TO THE COUNCIL OF THE CITY OF 
ZURICH, FOR MITIGATION OF THE PERSE- 
CUTION RAISED; AND OF THE ANSWER 
WHICH, IN JUNE OF THE SAME 
YEAR, FOLLOWED THEREUPON, 
BY THOSE OF ZURICH. 

The laudable magistrates of the city of Amster- 
dam, in Holland, having an aversion to the pro- 
ceedings of their fellow-associates at Zurich, on the 
20th of February 1642, through the urgent request 
of the Anabaptists, at Amsterdam, with regard to 
the distress of the Swiss brethren, sent an humble 
supplication to the burgomasters and the council 
of the city of Zurich, in order, if possible, to ob- 
tain some mitigation of the persecution commenced 
against the Anabaptists there. 

This supplication having safely and properly ar- 
rived and been delivered there, could nevertheless 
obtain nothing in this direction, save only an un- 
friendly and irritating reply; which was drawn up 
by them on the 18th of June, of the same year, and 
sent to the good magistrates of Amsterdam, and 
consequently also to the Anabaptists there, accom- 
panied by three of their previously emitted mani- 
festoes of the year 1639, wherein, as we have no- 
ticed for said year, nothing but reproach and 
contumely (though without cause) was heaped 
upon said persecuted people. 

We could here adduce this letter of the Zurich 
lords, as we have a correct copy of it; but as it con- 
tains nothing but unkindness and acrimony, without 
the least justice or information, and the following 
work sufficiently declares from what spirit it pro- 
ceeded, we deem it unnecessary and unworthy, to 
accord it a place here; without, however, despising 
said lords, since we are commanded to love even 
our enemies, and to pray for them that persecute 
us. Matt. 5 : 44. 



FELIX LANDIS, WITH HIS WIFE ADELHEID EGLI, 
ABOUT A. D. 1642. 

Felix Landis (the son of Hans Landis, who, 
A. D. 1614, was beheaded at Zurich) was a pious 
and godfearing brother of the church in Horger- 
berg. He was apprehended, and imprisoned in 
Othenbach, in which place he was treated most un- 
mercifully; for he was not given anything to eat 
for many days, so that even some criminals that 
were confined near him in another place, took pity 
on him, and with difficulty, managed to get some 
food to him, through an opening between them. 
But when the door-keeper perceived this, he was 
put into another prison. Finally, however, they 
gave him some food; but he was so impaired in his 
body (through shrinking of his bowels, as it seems, 
on account of having suffered hunger so long), that 
he could not bear food any more, but prepared 
himself for death. 



MARTYRS MIRROR. 



1061 



Yet in his greatest distress he was carried to 
church, during the sermon, where he, O dreadful 
inhumanity ! was thrown under a bench ; but he 
soon after gave up the ghost, which he had com- 
mended into the hands of God. 

His wife Adelheid Egli, who was also imprisoned 
in Othenbach, was kept there almost four years. 

In that time she was treated not only unmerci- 
fully, but also shamtfully; they threw her into many 
a stinking corner, stripped her twice in her bonds, 
and for a time took away her clothes from her 
every night; however, she afterwards, with a good 
conscience, escaped from her bonds. 

But in the meantime the authorities had broken 
up their family, put out the children among stran- 
gers, and then sold house and furniture, realizing 
from it 5000 guilders, all of which they kept for 
themselves. 

However the cast out and forsaken ones com- 
forted themselves herein according to the words of 
the apostle: "Ye took joyfully the spoiling of your 
goods, knowing in yourselves that ye have in 
heaven a better and enduring substance. ' ' Hebrews 
10:34. Compare Jer. Mang., Tract of the year 
164s, fol. 13, A. B., with M. Meyli, Tract, dated 
1658, fol. 7, num. 8. 

Note. — The time of the imprisonment and death 
of this martyr, and of the following ones, which we 
have fixed about the year 1642 and 1643, is not 
really expressed in the Swiss manuscript, but is in 
ferred from the circumstances. 



RUDOLF SUHNER, ABOUT A. D. 1 643. 

They also apprehended a young lad, named Ru- 
dolf Suhner, who, though young in years, was old 
in the faith and knowledge of Jesus Christ. 

He was kept confined nearly two years in Othen- 
bach, during which time he was forced to hard 
labor. 

In the meantime they made his life so bitter to 
him, by severe threats and terrible representations, 
that he, through fear of the impending distress, 
consented to go to church with those that had im- 
prisoned him, whereupon he was released. But 
soon after, reflecting on his fall, he experienced 
great sorrow, sincerely wept over his sins, and again 
prepared himself for the conflict set before him. 

Thereupon he was again apprehended, and con- 
fined in the aforementioned place, but kept much 
harder than before. For, for a time all food was de- 
nied him (even as had been done to Felix Landis), 
so that some criminals, who were confined close to 
him, filled with compassion on his account, poured 
to him some warm liquid food, through a crevice 
in the wall. 

Finally, when in consequence of having suffered 
hunger so long, he was so weakened, that he could 
not live any longer, he requested once more, that 
they would, in his great distress, allow him a little 
warm food, which the jailar made known to the 
lords. This, however, they jointly refused to grant, 
in order to cause him, if" possible, to apostatize. 
But finally one of the lords, beholding his misery, 



gave permission that they should give him some 
thing to eat again. Which when it was done, he 
could eat or bear it no more, and thus died famish- 
ing in his bonds; for which the Lord shall hereafter, 
at his heavenly table, reward him with eternal sati- 
ation. "Blessed are ye that hunger now: for ye <% 
shall be filled." Luke 6: 21. Compare Jer. Mang., 
Tract, fol. 14, A., with Tract, M. Meyli, fol. 7, 
num. 8. 



THREE SISTERS, NAMELY, ELIZABETH BACHMANNI, 

ELSSA BETHEZEI, AND SARAH WANRIJ, ABOUT 

A. D. 1643. 

The army of God, which at this time prepared 
itself for the conflict and the sufferings of Jesus 
Christ, consisted not only of men, who are some- 
times judged to be the strongest, but also in women, 
for God's power is made strong in weakness, which 
appeared in the case of three pious heroines of God, 
namely, Elizabeth Bachmanni, from the Groeningen 
Bailiwick, the wife of Hans Jaggli, of Bartschwyl; 
Elssa Bethezei, from the Knonow Bailiwick, the 
wife of Jacob Isselme; Sarah Wanrij, from the 
Horgerberg, the wife of Hans Phister, all of whom, 
imprisoned and bound in the dungeon Othenbach 
and in the hospital, for the testimony of Jesus 
Christ, lost their lives through want, hardships, 
and misery. 

All this they endured in the fear of God as well 
as patiently. They counted their departure from 
this life as the beginning of the future. And so, 
their unrest was truly the entrance to the rest of the 
saints, who shall hereafter, for this brief suffering, 
which they endured for the name of the Lord, re- 
joice forever. "For our light affliction, which is but 
for a moment, worketh for us a far more exceeding 
and eternal weight of glory." 2 Cor. 4: 17. Com- 
pare the above with Tract, Meyli, dated 1658, 
fol. 8, A., num. 1, 2, 3. 



VERENA LANDIS, A. D. 1643. 

An old sister, named Verena Landis, was sur- 
prised in the night in her own house, with dreadful 
raging and storming; in consequence of which she 
was so frightened that she fainted, yea, became sick, 
and hence could not go with the thief-catchers. 

When they could not get her away, she had to 
promise to remain a prisoner in her house, which 
promise she kept. 

But as they treated her very harshly, and pro- 
vided her with very bad food, certain death ensued 
a short time afterwards, and she thus departed this 
life with a joyful hope and cheerful heart; for which 
the Lord hereafter, because it was done for his 
name's sake, shall crown her with the life of bliss, 
and deliver her from eternal death. "There shall 
be no more death, neither sorrow, nor crying, nei- 
ther shall there be any more pain: for the former 
things are passed away." Rev. 21 : 4. Jer. Mang., 
Tract, fol. 15, B. , compared with Tract, M. Meyli, 
fol. 8, A. 



1063 



MARTYRS MIRROR. 



BARBARA NEEFF, ABOUT A. D. 1 643. 

This woman was very near her confinement, when 
she was driven hither and thither through the perse- 
cution. 

After she was delivered and had lain in three 
days, she was betrayed and apprehended. 

She was forthwith, in the bitter cold of winter, 
taken to prison, a distance of four hours' walk; in 
which she, on account of the intolerable cold, her 
health became irrevocably ruined, so that she, 
though she was released from prison previous to 
her death, she died soon after, and is now resting 
with her soul under the altar of God. Compare 
Jer. Mang., Tract of the year 164.5, f°l- l6 > A., 
with M. Meyli, Tract, fol. 8, after the three women 
first mentioned, num. 1. 



BARBLY RUFF, ABOUT A. D. 1 643. 

The persecutors did not rest, but continued, so 
that having hastily entered into the Knonow Baili- 
wick, they fell upon another sister, named Barbly 
Ruff, who was likewise enceinte ; in consequence 
of which this good woman was so exceedingly 
frightened, it happened so unexpectedly, that the 
pains of travail came upon her, and she was there- 
fore not able to accompany her captors. 

Therefore she was fastened to a chain in the house 
of her brother-in-law, and the family or servants 
there enjoined to guard her well. 

But when she had been delivered of her child, and 
had gained a little strength, although not yet quite 
recovered from all the hardships she had suffered, 
she, when it was not expected, escaped into another 
district, but since her life had been greatly weakened 
through the persecution she had suffered she died 
soon after ; which she bore willingly and patiently, 
with a valiant and steadfast mind, to the praise of 
the Lord, entering into the saints' rest, and waiting 
for the day that shall hereafter comfort her and 
all the pious. M. Meyli Tract, dated 1658, fol. 8, 
B., compared with Jer. Mang., Tract of the year 
164.5, on the name Barbly, etc. 

Note. — About this time, 1643, there were also 
apprehended for their faith, two sisters, namely, 
Martha Lindne and Annill Blau, very well known 
and noted women. Martha was imprisoned in Othen- 
bach, and threatened with the executioner, who 
stood beside her, if she should not reveal the poor 
fund, , which was intrusted to her husband ; which 
when she had pointed out, they took the whole 
of it and kept it, it amounting to about 1,000 
dollars. Annill being enceinte, was fastened to a 
chain in the hospital till she was delivered. But, as 
many interceded for her, and especially through the 
intercession of the chief curate, Printiger, she was 
released, and went to the Lower Palatinate, where 
she and her husband, named Moneth Meylich, who, 
on account of the steadfastness of his faith, had also 
endured much persecution, tribulation and impris- 
onment, settled down, and (nothing to the contrary 
being known) they still live, enjoying prosperity 
through the blessing of God. Compare tracts of 



M. Meyli and Jer. Mang., on the names above re- 
ferred to. 



HENRY BOLLER, ABOUT A. D. 1 644. 

It continued to be a common custom to let 
people die in prison. This appeared also in the 
case of a godfearing brother, named Henry Boiler,* 
from the Seignioralty Wadischwyl, a man of very 
great age, and very infirm according to the body. 

He was apprehended, and taken to the afore- 
mentioned prison Othenbach at Zurich, and there 
put in bonds. 

But as they treated him most unmercifully and 
without the least compassion, his many years and 
natural infirmity were not able to bear up under it ; 
hence, having commended his spirit into the hands 
of God, he died there in prison : but he shall be 
rewarded for this in the day of resurrection, when 
there will be fulfilled what the prophet says : ' ' Thy 
dead men (O God !) shall live, together with my 
dead body shall they arise. Awake and sing, ye 
that dwell in dust: for thy dew is as the dew 
of herbs." Is. 26 : 19. Compare Tract, fer. Mang., 
fol. 16, A., with the account of M. Meyli, fol. 6, B., 
though, through a mistake in copying, instead 
of Henry, it reads Hans. 

Note. — On the nth of June of the year 1644 
there was apprehended an old brother from the 
Horgerberg, named Conrad Stricke, who, though 
he had been apprehended outside of the Zurich ju- 
risdiction, was nevertheless imprisoned at Zurich, in 
the place Othenbach, and put in chains every 
night. 

So was also his wife apprehended, and impris- 
oned in the same place; however, she, through a 
certain means, keeping her faith, escaped again ; 
but the aforementioned Conrad, her husband, was 
not so successful, so that he remained in severe im- 
prisonment until the close of the year 1645, after 
which time we have learned nothing of him or 
of his deliverance. See fer. Mang. Tract, edit. 1645, 
on the name Conrad. 



OF A CERTAIN WRITING FROM SWITZERLAND, 

TOUCHING THE THREATS MADE BY THOSE OF 

BERNE AGAINST THE ANABAPTISTS IN 

THOSE PARTS, A. D. 1645. 

Now when some brethren and sisters in the Swiss 
dominions had died in prison, of misery, want, hun- 
ger and grief, but five still lived in confinement, the 
remaining ones who were yet out of bonds, when 
they were threatened, especially by those of Berne, 
that they should expel them all from the country, 
and seize their goods, and sell them, had recourse, 
next to God, with an humble and friendly letter, to 
their fellow believers in Holland and elsewhere in 



* In the last tract he is called Hans Boiler, but in the first. 
Henry, which we have followed in our account. It must also be 
noticed, that in the Swiss manuscript the time of this occurrence is 
not expressly noted for the year 1644 ; but from the circumstances 
we have inferred, that it took place about said year, as we have 
also noted. 



MARTYRS MIRROR. 



1063 



the Netherlands, requesting that they should every- 
where fervently call upon God the Lord in their 
behalf, for comfort and grace, to the end that they 
might patiently endure that which might come upon 
them according to the flesh, for his holy name's 
sake. 

This letter was written the 22d of July, old style, 
in the year of our Lord 1645, and was signed by 
Hans Duster, at Baltzen, ^ 

an elder in the word of the Lord. I From the 
Ruth Kunstel, at Muchem, | Berne 

a minister in the word of the Lord. J jurisdiction. 
Ruth Hagen, an elder. ~] From the 

Hans Mully, a minister. > Zurich 

Hans Stuss, a minister. J jurisdiction. 

What followed therefrom, and how it subsequently 
went with those who were imprisoned, can be seen in 
a subsequent account, in a marginal note, in con- 
nection with Ully Wagman. 

But as to how the poor wanderers that were not 
imprisoned managed in their misery and poverty, 
we have received no clear information, but it can 
be sufficiently inferred from the sad condition of 
affairs. 



AN EDICT PUBLISHED BY THOSE OF SCHAFFHAU- 
SEN AGAINST THOSE CALLED ANABAP- 
TISTS, ABOUT THE YEAR 1650. 

The persecution of the sheep of Christ remained 
at this time not confined in the limits of Zurich and 
Berne; but as a fire of gunpowder, or a flash of 
lightning, rapidly passes from one place to another, 
so it went also here; for also those of Schaffhausen, 
being one of the Swiss cities designated by the name 
of Cantons, following the footsteps of their fellow 
believers, took, even as the former, to banishing the 
defenseless people who, having hitherto peaceably 
lived under their protection, were called Ana- 
baptists. 

There was however some time set them, in which 
they might leave with their families ; hence the dis- 
tress of those whom this befell was not so great as 
that of those of whom we made previous mention, 
and of whom we shall hereafter speak. 

All this was caused by a certain edict published 
for this purpose, which, if it were necessary, could 
be adduced here; but for certain reasons we are 
compelled to be brief, and to abridge our account 
as much as is possible. 



OF A CERTAIN MANDATE PUBLISHED BY THE 
PRINCE OF NEUBURG, AGAINST THE ANA- 
BAPTISTS (SO CALLED), ABOUT 
THE YEAR 1653. 

Even as an innocent lamb that has escaped the 
wolf, at last falls into the claws of the bear, so it 
went also at this time; inasmuch as some of the de- 
fenseless followers of the meek Jesus, daring no 
longer to trust themselves in the Swiss confines, 



under the dominion of the Zwinglian Reformed, 
fled hither and thither, and thus also, as it appears, 
into Bergsland, the dominions of GuHche, and else- 
where, where the Roman Catholic Prince of Neu- 
burg, William Wolfgang ruled, and where the Ana- 
baptists had lived in peace for many years, under 
toleration. 

But now it came to pass, about the year 1653, 
that the same Prince, instigated, as it is supposed, 
by certain envious and malignant Jesuits, also op- 
posed all those that were called Anabaptists within 
the limits of his dominion ; insomuch that he, by a 
certain public mandate, banished these people, in 
whatever part of his dominion they were resident, 
however with these conditions: 

1 . That all Anabaptists who had become such by 
apostatizing from the Romish religion, should have 
to leave without delay. 

2. That all other Anabaptists, who had not apos- 
tatized from the Romanists, but had proceeded out 
of themselves, if they owned no real estate, should 
have to leave within half a year. 

3. That all like conditioned Anabaptists, who 
owned real estate, and were engaged in an estab- 
lished mercantile business, should be granted for 
their removing, in order first to save their property, 
two years, etc. All this was accompanied with cer- 
tain threats. 

This was executed by his order, and published 
without any delay in every place of his dominion 
where it is customary to make proclamation ; how- 
ever, at Glabbeeck, in the country of Guliche (from 
where we have received information concerning this 
matter), it was done on the last of January of the 
year 1653. 

In the meantime divers supplications for miti- 
gation of the aforementioned edict were delivered to 
the Prince ; to which, as it appears, he would in a 
measure have been inclined: but before this was 
done, he departed this world ; hence that which had 
already been published remained in force with his 
successor. 

Hence the aforementioned people had to leave 
those parts, and every one had to look out where he 
might best go; in which the Lord God showed 
many of them the grace that they were peaceably 
and joyfully received in the places whither they 
went, especially in the country of Cleves, under the 
Elector of Bradenburg, and in the Netherlands. 

"When they persecute you in this city," says the 
Lord, ' ' flee ye into another : for verily I say unto 
you, Ye shall not have gone over the cities of Is- 
rael, till the Son of man be come." Matt. 10 : 23. 



ULLY WAGMAN, AND ANOTHER BROTHER, IN THE 
YEAR 1654. 

There was some respite or abatement, as it ap- 
pears, between the years 1644 and 1654, in the Zu- 
rich dominions, inasmuch as we have not learned of 
any one having died in prison, from bad food or 
maltreatment (though some, of those whom we 
previously, and also in the margin, made mention 



1064 



MARTYRS MIRROR. 



of, had been apprehended a considerable time previ- 
ously); but when the year 1654 was come, we again 
learn of the death of a pious Christian there. 

They aimed at the leaders of the church, espe- 
cially at those who ministered in the word of God. 
Among these they had apprehended, and impris- 
oned at Zurich, in the convent Othenbach, a very 
dear and worthy man, who, from a faithful heart, 
with the gift he had received from God, took heed 
to the church of Jesus Christ, and cared for it spir- 
itually; his name was Ully Wagman. 

But as in his imprisonment he was treated very 
harshly and rigorously, he felt that his death was 
near, and having commended his soul unto God, he 
departed this life. Compare both of the aforemen- 
tioned tracts. 

With him there was imprisoned another brother, 
who after Ully's death (since he did not want to 
apostatize, nor to go to church with his opponents) 
remained in confinement about two years longer, 
namely, until the 2d of October, A.. D. 1656. But as 
to how it subsequently ended with him, we have not 
learned. M. Meyli, Tract edition 1638. 

Meanwhile: the former lost his life, while the lat- 
ter remained in bonds. The Lord will hereafter 
pronounce a righteous judgment upon those who 
have done and those who have suffered this: the 
dead that die in the Lord are blessed: those im- 
prisoned for the testimony of Jesus Christ shall be 
brought into the liberty of the children of God; and 
on the other hand, those who imprisoned shall be 
imprisoned and bound with the woeful bonds of 
darkness; those who put to death the pious, or 
were the cause of their death, and have not re- 
pented of it, will, it is to be feared, not escape the 
second and eternal death. O that those who may 
be guilty in this matter, and are still living, might 
repent before their death ! O that from persecutors 
they would become true followers of Christ and of 
his saints ! O that they might be saved ! This we 
also wish them out of pure love and from the heart. 

Note. — Already prior to the year 1645 they had 
at divers times brought this and that one of the 
scattered flock of Christ prisoner to Zurich, and 
confined them in Othenbach. Among these there 
were particularly five brethren, namely, Jacob Aus- 
silly, Jacob Gachnauer, Jacob Baumgarter, Hans 
Huber, and another, named Henry. With these it 
went, consecutively, as follows: 

Jacob Aussilly, from the county Kiberg, was im- 
prisoned in Othenbach already in the year 1644, 
stripped of his clothes, dressed in a long gray coat, 
and fastened to a chain. 

Jacob Gachnauer, from the Groeningen Bailiwick, 
was first with his wife driven out of the country, his 
family broken up, the children expelled and thrust 
into poverty, house and furniture sold, and the pro- 
ceeds thereof delivered into the hands of the author- 
ities . But when he subsequently undertook to come 
back into the country, to seek his scattered children, 
he met the persecutors on the way, who also im- 
prisoned him in Othenbach, deprived him of his 
clothes, dressed him in a gray coat, fastened him to 
a chain, and dealt with him as with the preceding 
brother. 



Jacob Baumgarter, an old man of seventy years, 
had prior to this time been imprisoned five times on 
account of his faith, but had escaped every time; 
but when he was now apprehended, and also 
brought to Othenbach, there was no hope of deliv- 
erance, for they also fastened him to a chain, like- 
wise deprived him of his clothes, and, as had been 
done to the former, also dressed him in a gray coat. 
Moreover, he was for a time fed on bread and wa- 
ter, stripped twice, and put in irons twice, and also 
in fetters and handcuffs, etc. ; his house and home- 
stead were sold for 500 guilders, and the money de- 
livered to the authorities. 

Hans Huber, from the Horgerberg, was first im- 
prisoned with eleven other brethren, for the faith's 
sake, from which bonds he was delivered with his 
companions; but he was subsequently again appre- 
hended, and imprisoned in a strong place at Othen- 
bach; and as he was fettered and chained, there was 
no prospect for him to be released without the mi- 
raculous help of God. 

In the meantime, his wife and her sister, two 
aged women, were driven into exile, also because of 
the faith. 

The last, named Henry, had divers times also 
been severely persecuted for the testimony of Jesus 
Christ, and had also been imprisoned; but he was 
now confined with the others, in a way which made 
deliverance almost an impossibility. 

They were all chained, and stripped of their usual 
garments, and dressed, in the aforementioned man- 
ner, for a mockery and reproach, in long gray coats. 

Thus they persevered until the last of August of 
the year 1645, being the time when we heard of 
them for the last time; how it further went with 
them, we have not been able to ascertain. 

In the meantime there cannot be withheld from 
them the name of pious witnesses of Jesus Christ; 
since they professed a good profession, and, more- 
over, suffered all this for his name's sake. See 
Tract, Mang., of the year 164.5, completed the 15th 
of September. 



OF A CERTAIN WRITING FROM MACKENHEYM, BE- 
ING A DEFENSE .OF THE PERSECUTED SWISS 
BRETHREN, OR REFUTATION OF A LETTER 
ACCUSING THEM, SENT FROM ZURICH 
TO AMSTERDAM, A. D. 1 658. 

When all the aforementioned outrages perpe- 
trated on the Swiss brethren gave rise to much cen- 
sure on the part of some people, against the authors 
of said outrages, a certain letter was sent from the 
city of Zurich to one of the merchants at Amster- 
dam, in which the cause of the persecuted brethren 
was represented in the blackest hues, but the cause 
of their persecutors, in the fairest colors; consisting 
principally in the assertion, that those who were 
persecuted there were quite a different class of peo- 
ple, and of another faith and practice, than their fel- 
low-believers in the Netherlands, namely, that they 
were disobedient, stubborn, etc. 



MARTYRS MIRROR. 



1065 



This letter having arrived at Amsterdam, it was 
found good to send the same (either the original or 
a copy of it) to the Swiss brethren; to the end that 
they might obtain from them a correct and true 
explanation with regard to this matter. 

Thereupon they wrote an answer upon the 20th 
of March, old style, or the 30th of the same month, 
new style, A. D. 1658, and sent the same, together 
with the confession of their faith to the ministers of 
the church of God at Amsterdam. 

Therein it is stated, among other things, concern- 
ing the slander of disobedience, that even the Zu- 
rich lords of both estates had often confessed to 
them (the prisoners), that they had been to them 
very dear and obedient subjects, that is in common 
or civil matters, yea, that in the matter of doing 
right they serve as lights and examples unto others. 
Again, that they had nothing to complain of them, 
save only that they would not go to church with 
them, etc. 

It is then stated in said letter, that they had nev- 
ertheless been reduced to extreme desolation and 
misery, in regard to which these words are found: 

"They apprehended the old and sick, women en- 
ceinte and in childbed, together with their innocent 
babes, and treated said persons in various ways, 
with great harshness and cruelty; yea, they seized 
all whom they could get into their power, so that at 
one time there were, in confinement, thirty-seven 
persons, of whom many men and women, in conse- 
quence of the dampness and long confinement, were 
very grievously injured in their health, and sixteen 
persons had to die in these prisons," etc. 

This letter was written at Mackenheym, and 
signed by six elders and ministers from Alsace 
(whose names on account of the present peril, we 
will not mention), in the year 1658, in the month 
and on the day given above. 



SEVEN TEACHERS AND ELDERS OF THE CHURCH 
OF JESUS CHRIST IMPRISONED AT BERNE, 
NAMELY, ULY BOGART, ANTHONY HINNEL- 
BERG, JEGLY SCHLEBACH, HANS ZAUG, 
ULY BAUMGARTER, CHRISTIAN CHRIS- 
TIANS, AND RHODE PETERS, IN THE 
YEAR 1659. 

The little flock of Christ having fled from the 
confines of Zurich to the regions of Berne, could at 
this time also there obtain no freedom, inasmuch as 
those of Berne, following the footsteps of those of 
Zurich, also undertook to lay hands on them, but 
especially on the shepherds and leaders of the 
church, in order that they might by this means, as 
it seems, cause the more terror among the innocent 
sheep and lambs of the scattered flock of Christ. 

Seven of the teachers and principal elders of the 
church were apprehended, for whom special prisons 
were prepared, namely, Uly Bogart, Anthony Hin- 
nelberg, Jegly Schlebach, Hans Zaug, Uly Baum- 
garter, Christian Christians, and Rhode Peters. 



These were for a while kept very hard at work, 
and very poorly fed with heavy food, spelt and rye, 
to make good the expenses they caused; besides 
that much reproach, contumely and vituperation 
was heaped upon them. 

They were first told, that they should be kept 
confined in this manner until the end of their life; in 
which they patiently comforted and surrendered 
themselves to the grace of the Lord. However, 
when they saw that there was no hope of dissuading 
these people from their faith and religion, they de- 
termined upon another plan (according to what we 
have been informed from Alsace), namely, that they 
should have to choose one of these three things: 
1. To go with them to church; or, 2. Be perpetu- 
ally banished to the galleys; or, 3. To have to die 
by the hands of the executioner. 

Certainly a hard and difficult choice; for the first 
proposition concerns the soul, and the last two the 
body: by choosing one of these things doubtless 
either the soul or the body, or even both together, 
should be imperiled. 

If one denies his faith, he does violence to his 
conscience; or if he adopts another religion, con- 
trary to his heart and mind, he exposes his soul to 
extreme danger, yea, to the peril of damnation. 

If one on the other hand will keep his faith, not 
bend or violate his conscience, and maintain and 
defend the religion which he has accepted and 
thinks necessary to salvation ; he brings, in such 
case, his body in distress, so that he must wander 
about in misery, or meet with an untimely and vio- 
lent death. 

However, in such a case, it is necessary to con- 
sider, that the soul is of infinitely greater import- 
ance than the body, which latter at all events must 
once, when the soul shall continue, be put off. 
Hence heed ought to be taken to the instruction of 
Christ, where he says : ' ' And fear not them which 
kill the body, but are not able to kill the soul: but 
rather fear him which is able to destroy both soul 
and body in hell." Matt. 10:28. 

As to what was done in this matter, either on the 
part of the prisoners, or by those who kept them 
imprisoned, we have not been able to learn; it is 
certain, however, that they remained in confine- 
ment as late as A. D. 1659, which sufficiently indi- 
cates the immovableness of their faith, wherein the 
Lord, who is gracious, be pleased to strengthen 
them by his good Spirit, so that they, striving 
steadfastly, may hereafter, with all the saints, of 
whom we have mentioned many in this book, re- 
ceive the blessed crown of unfading glory from the 
Lord. 



SEVEN HUNDRED PERSONS OPPRESSED AND PER- 
SECUTED AT BERNE. 

In the year 167 1 there arose again a severe per- 
secution against the Anabaptists, in said dominion 
of Berne; which persecution was so rigorous and 
long-continued, that it seemed that the authorities 
would not desist, until they should have utterly 
driven that people out of their dominion, or exter- 



1066 



MARTYRS MIRROR. 



minated them. In consequence of this it also hap- 
pened, that about seven hundred persons, small 
and great, found themselves compelled to leave 
their abode, forsake their property, and, many of 
them, also their kindred, together with their earthly 
fatherland, and betake themselves with the others 
to the Palatinate, in hope that the Lord should so 
order it, that they might find a place of abode 
there. We were eye witnesses, as to how it went 
when they arrived there, and we inspected place 
after place whither they had come to find abodes. 

However, as we, just before we went thither, had 
received, from the persecuted people themselves, as 
well as from others who wrote in their name, and as 
they told them, several letters, which plainly state 
the circumstances and condition of this persecution, 
just as we had heard it from their own lips, we 
deemed it advisable, to insert the same here, in 
order that the Christian reader, reading them, may 
fancy to himself, that he hears the account, not of 
ear or eye witnesses, but even of the very people 
that suffered said persecution. The letters read as 
follows: 



EXTRACT FROM THE FIRST LETTER, DATED THE 
7TH OF APRIL, 1671, FROM OBERSULTZEM. 

As to the request of the friends, concerning the 
situation of our Swiss brethren in the Berne do- 
minion, the facts are, that they are in a very sad 
condition, as we have learned from the lips of the 
fugitives that have arrived here, some of whom are 
still in my house. They say: That they are daily 
hunted with constables, and, as many as they can 
get, taken prisoners to the city of Berne, so that 
about four weeks ago about forty, men and women, 
were in confinement there. They have also scourged 
some, and banished them from the country, one of 
whom has arrived here. They also scourged a min- 
ister in the word, and then conducted him out of 
the country, into Burgundy, where, when they ar- 
rived there, they first branded him, and let him go 
among the Walloons. However, as he could talk 
with no one, he had to go about three days with his 
burnt body, before his wounds were dressed and he 
obtained some refreshments; being in such a condi- 
tion, that when they undressed him for the purpose 
of binding up his wounds, the matter ran down his 
back, as a brother who helped dress the wound told 
me himself. This friend arrived in Alsace together 
with two women and a man, who had also been 
scourged and banished. Hence they proceed very 
severely, and, as it seems, will not desist from their 
purpose, until they shall have utterly banished from 
their country and exterminated this harmless peo- 
ple. 

It also appears that nothing further can be done 
in favor of these persecuted brethren; for besides 
that the friends at Amsterdam and elsewhere labored 
for several years in the matter, so that several favor- 
able letters of recommendation from the Lords 
States of Holland, as also in particular from the city 
of Amsterdam, and also of other persons of quality, 
were sent thither to the magistrates; also, in the year 



1660, an Express named Adolf de Vreede, was sent 
to them; however, he did not effect much for the 
benefit of our friends there, Hence, I cannot see 
that the friends at present will be able to effect any- 
thing that would tend to the relief of our persecuted 
brethren there. We will have to await with patience 
the deliverance which the Lord our God may be 
pleased to grant them. 



EXTRACT FROM THE SECOND LETTER FROM OBER- 
SULTZEM, THE 23D DAY OF MAY, 1671. 

The persecution of our friends continues as rigor- 
ous as before, so that we are surprised, that they do 
not make more speed in leaving the country. Now 
and then one or two come straggling down; but the 
most of them still stay above Strasburg, in Alsace. 
Some go into the woods and chop wood; others go 
to the mountains and work in the vineyards, in the 
hope, as it appears to me, that by-and-by tranquil- 
lity will be restored, and that they might then be 
able with the greater convenience to return to their 
forsaken abodes; but I fear, that it will not pass over 
so soon, and that they will find themselves greatly 
deceived in their hope. 

The magistrates at Berne caused # six of the prison- 
ers, among whom was a man with nine children, to 
be fastened to a chain, and to be sold for the sea, 
to be used as galley slaves between Milan and Malta; 
but as to what they propose to do with the other 
prisoners, cannot really be learned. One of the 
prisoners, an old man of about eighty years, died in 
prison. May the Lord comfort them in their sor- 
row, and strengthen them in their weakness, so that 
they may patiently bear the cross, and strive faith- 
fully unto the end, for the truth of the gospel, and 
thus be enabled ultimately to obtain the promised 
salvation and crown of life. Amen. 



EXTRACT FROM THE THIRD LETTER FROM OBER- 
SULTZEM, THE I3TH OF OCTOBER, 1 67 1. 

Hendrick de Backer, most esteemed friend and 
beloved brother in Christ. I wish you and yours 
much grace and peace from God our Heavenly 
Father, through our Lord Jesus Christ, as a friendly 
greeting. Amen. 

This is in reply to your request touching the con- 
dition of our persecuted Swiss brethren. The facts 
are, that on the nth ult., it was resolved in the full 
council at Berne, to send the male prisoners that are 
young and strong also upon the galleys, even as 
they have before this done to six of them ; but the. 
old and feeble they would either send elsewhere, or 
keep them in perpetual confinement. Learning of 
this resolution, and being moved to compassion, a 
certain gentleman in Berne went to the magistrates, 
and requested that they would be pleased to post- 
pone sending away the prisoners until he could go 
to their fellow-believers, residing in Alsace, and see 
whether they would be responsible for the prisoners, 
by promising that the latter, after leaving the coun- 



MARTYRS MIRROR. 



1067 



try, should return no more without consent. This 
he obtained, and coming into Alsace to our friends, 
he presented the matter to them, who, as soon as 
they had heard it, forthwith accepted the conditions, 
and promised, in case the authorities at Berne should 
be pleased to send the prisoners to them, that they 
would be responsible for them, and aid them in ob- 
taining other abodes. This our friends, as I under- 
stand, promised this gentleman (his name was 
Beatus), not only orally, but also gave it to him in 
writing. Thereupon he promised them again to do 
his best with the authorities of Berne, and hoped to 
obtain so much from them, that they should bring 
the prisoners as far as Basle, from where the friends 
might take them away with them. Hence, we long 
to meet them, daily expecting to hear that they have 
arrived in Alsace, or that they shall come over here 
to us. 

At this moment there have arrived at my house, 
four Swiss brethren with their wives and children, 
who say, that also many others are on the way, since 
the persecution and search are daily increasing. 
Concluding herewith, I commend you, after a 
Christian and brotherly greeting, to the Most High, 
for your eternal salvation. 

Your affectionate friend and brother in Christ. 
Jacob Everling. 



EXTRACT FROM THE FOURTH LETTER, DATED 
NOVEMBER 2D, 1671. 

Concerning our Swiss friends, they are now com- 
ing this way in large parties, so that there have 
already arrived over two hundred persons, and 
among them are many old, gray headed people, both 
men and women, that have reached seventy, eighty, 
yea, ninety years; also a number that are crippled 
and lame; carrying their bundles on their backs, 
with children on their arms, some of good cheer, 
some also with tearful eyes, particularly the old and 
feeble persons, who now in their great age are com- 
pelled to wander about in misery, and go to strange 
countries, and many of them having nothing on 
which to sleep by night, so that I and others with 
me, have now for about two weeks had to make it 
ouf regular work, to provide shelter and other 
necessaries for them. 

We are also in daily expectation of still more, so 
that we hope, that when the people have mostly 
left the country, the prisoners also will be released. 
Farewell. 



The sequel was, that continually more and more 
of the expelled fugitives came down from Switzer- 
land into the Palatinate, in all nearly seven hundred 
persons, old and young, among whom were families 
of eight, ten, and as many as twelve children, who 
had scarcely been able to bring with them enough 
for their traveling expenses, as appears from the 
following extract : 



FIFTH EXTRACT FROM THE SAME, OBERSULTZEM, 
ON THE 5TH OF JANUARY, 1672. 

There has arrived in the region above Heidelberg, 
a man, being a minister in the North, having twelve, 
mostly very young children, but having, as I under- 
stand, brought with him only four rix-dollars in 
money, and a very poor horse. Some others have 
brought with them some money, but many nothing 
at all, so that after close examination there was 
found among two hundred and eighty-two persons, 
one thousand and forty-six rix-dollars. And in the 
Alzey Bailiwick, among two hundred and fifteen 
persons, six hundred and eight rix-dollars. In the 
Darmstein Bailiwick, there were found one hundred 
and forty-four persons; but as to what their means 
are, I have not learned; but from appearances I 
judge them to be the most indigent. In short, we 
find that their number consists of about eighty full 
families, then further, widows, single persons, and 
husbands and wives that had to forsake their com- 
panions, because the latter, being attached to the 
Reformed Religion, could not make up their minds 
to leave; in all, six hundred and forty-one persons, 
whose funds amount to no more than the little sum 
already stated; so that you can easily calculate, that 
considerable assistance will be necessary. Besides 
these, we understand, there are about one hundred 
persons more sojourning in Alsace, whom we also 
expect by the fore part of the year. Farewell. Thus 
far the extracts from the letters. 

Subsequently the brotherhoods residing in the 
provinces of the United Netherlands, in March of 
the same year, 1672, sent some from their midst to 
the Palatinate, who traveling everywhere to the per- 
secuted brethren, and hearing and seeing them, not 
only found the above related, to be true, but also, 
that already some of the last mentioned had come 
over from Alsace, who, bringing also, like the 
others, no funds with them, were, together with 
these, aided and comforted by the common assis- 
tance of the wealthy churches or brotherhoods of 
the United Provinces. 

Moreover, they learned from some of the forty 
prisoners themselves that they had all been released, 
and, according to the request of the above men- 
tioned gentleman, been brought to Basle, and there 
turned over to their brethren, with whom they then 
together removed. But when the chiefest of them 
were asked why they had not left sooner and sought 
such places, where they might have lived with more 
freedom according to their conscience, seeing the 
authorities had not prevented their leaving, they 
gave different reasons for it, of which the following 
ones were not the least : 

1. They said that they say that the churches 
greatly waxed and increased, so that, though under 
the cross, they nevertheless flourished as a rose 
among thorns, and that further increase could daily 
be expected, because many persons manifested them- 
selves, who saw the light shine out of darkness, and 
began to love the same and seek after it; that the 
ministers considering this in their heart, found them- 
selves loth to leave the country, fearing that thereby 
this promising harvest might be lost, and thus many 



1068 



MARTYRS MIRROR. 



fall back from their good purpose; and hence, they 
chose rather to suffer a little than to leave, in order 
that they might yet rescue some souls from perdi- 
tion, and bring them to Christ. 

2. A second reason was, that they could not so 
easily take their departure to other countries, be- 
cause there are among them many divided families, 
of whom the husband or the wife is in the church, 
while the companion still attended the public church, 
in which case, if the latter would not follow their 
persecuted companions, also to forsake everything 
and leave the country, it caused great inconvenience 
and sorrow; that there were even divers ministers 
not exempt from this difficulty, and there were also 
two ministers there in the Palatinate, who had wives 
that were not in the church, and whom they (having 
secretly been warned by a good friend), also had 
had to leave by night, and take to flight, without 
knowing as yet whether their wives should follow 
them, or whether they, loving their property more 
than their husbands, should remain there in the 
land, and forsake their husbands. That such cases 
created the more sorrow and difficulty, because the 
authorities granted liberty to such remaining per- 
sons, whether women or men, to marry again and 
seek other companions. These and other reasons 
had prevented them from departing uncompelled 
out of their earthly fatherland; but induced them, 
rather (as they had now done), to wait until they 
should see that they could no longer remain there 
and preserve a good conscience. 

Truly, it is to be lamented that at this time, when 
the light of the gospel has shone so long to the 
protestants, there are nevertheless still found among 
them those who think it good to persecute such who 
in every respect are good and pious subjects, and 
differ from them only in certain points concerning 
the Christian religion. O, how little there is re- 
garded by such conduct, the teaching of our Savior, 
to do unto others as we would have them do unto 
us. And yet such complain of the persecution that 
is inflicted in France, Hungary, and elsewhere upon 
their brotherhoods. But what do you think, might 
they not with justice be replied to in the same man- 
ner in which the Apostle Paul replied to the Jews: 
Rom. 11:21,* etc. ? Certainly, very justly. 

We conclude this recital with this earnest prayer, 
namely, that God the Lord would be pleased so to 
direct the hearts of those that are in authority, that 
we may under their reign and dominion lead a 
peaceable and quiet life, in all godliness and honesty. 
And if it should be, that the great God might deem 
it good, to permit the persecution of his believers 
here or there, that he might then be pleased to abide 
with them with his fatherly care and comfort, and 
through grace grant that their afflictions may be ac- 
companied with patience, their faith with steadfast- 
ness, and their virtues with faithfulness; all to the 
honor of his name, that can never be praised enough, 
and to the salvation of their souls, through Christ 
our Lord and Savior. Amen. 



* This is evidently an error, and Rom. 2: 21 seems to be the pas- 
sage had in view by the author.— Trans. 



HANS HASLIBACHER, A. D. 1 57 1. 

In connection with the above account of the per- 
secutions that came upon the Swiss brethren, we do 
not deem it out of place to add the following, 
namely: That a certain old and pious brother (com- 
monly called Haslibacher, because he was born 
at Haslibach) ; was apprehended for his faith, 
and brought to Berne, where in prison he was 
handled very severely, and cruelly tortured ; but 
when he, notwithstanding this, steadfastly adhered 
to his faith, there came to him in the prison, soon 
after, one Friday, several preachers, who disputed 
with him, against whom he so bravely conducted 
himself, in defending his simple confession of faith, 
that they could accomplish nothing with him. 
Thereupon the preachers came to him again the 
following day, being Saturday, speaking more 
harshly to him, and severely threatening him, that 
if he did not renounce his faith, his head should be 
laid before his feet. Upon this, the good old man 
courageously replied, that he should in no wise re- 
nounce his faith, but would steadfastly adhere to the 
same, since he felt perfectly assured that his faith was 
so acceptable to God, that he should by no means 
forsake him in distress and death. 

Thereupon it happened, as is credibly related, 
that in the following night from Saturday until Sun- 
day he was comforted and strengthened by a Divine 
vision, and exhorted to adhere steadfastly to his ac- 
cepted faith; and that, though they should severely 
threaten him, even so that they should put him to 
death with the sword, he should nevertheless not be 
terrified, for the Lord should be at his side, and not 
suffer that he should feel any pain from it. 

Now when on Monday the preachers again came 
to him and disputed with him as before, endeavoring 
to move him from his faith, adding, that if he did 
not renounce, he should be punished with death the 
next day. Haslibacher boldly answered: "I am 
ready to suffer my head to be struck off, much 
rather than apostatize from my faith." 

Thereupon, when the preachers left him, and he 
in the evening fell into a deep sleep which lasted 
until midnight; it is said that he had a dream in 
which it was shown him that they would behead 
him (through which he was suddenly awakened), 
and it was made known to him in a special manner, 
that he should be punished with the sword, but that 
there should be given three special signs, whereby 
his innocence would appear before men. 

Note. — As reference has been made to three 
signs, which however, are not mentioned, but are 
given in the hymn (the last one of the Gesangbuch 
der Taufgesinnten), we will in order to comple,tetthe 
account, here insert this hymn in full. We will, 
however add, that neither this hymn nor the list of 
Swiss martyrs, copied by Hans Loersch, following 
it, were contained in the Holland editions of the 
Martyrs Mirror, but were afterwards added in the 
German editions. The hymn which also appears 
only in part in the German, is here given entire. — 
Publishers. 



MARTYRS MIRROR. 



1C69 



Give ear, kind friends, and help who can, 
To sing about an aged man, 

Who hailed from Haslibach ; 
Hence, Haslibacher was he called, 
And lived in parish Summiswald. 

Since our dear Lord permission gave, 
To men t' accuse him as a knave, 

Because of his true faith ; 
Hence bound they him with rigor stern, 
And led him to the town of Berne. 

And though he was imprisoned here, 
And tortured with torments severe, 

For holding to his faith; 
Yet did he steadfast still remain, 
In torture, anguish, and in pain. 

One Friday morning, mark my words, 
There came some educated lords, 

Into his prison hold; 
And in dispute did him enlist, 
That he should from his faith desist. 

Our Haslibacher then and there, 
Gave all their babblings to the air, 

For thus he straightway said: 
" My faith I never will forsake, 
Though life and body you should take." 

On Saturday these learned men 
Came to his prison-hold again, 

And thus with threats they spake: 
" Thou must renounce thy heresy, 
Or else thou shalt beheaded be." 

Instant he answered with bold heart: 
" From this my faith I'll ne'er depart, 

But firmly cleave thereto; 
For God accepts my faith as right, 
And he'll protect me by his might." 

And when night's sable garb was spread, 
God's angel came with might and said, 

In Haslibacher's ear: 
" 'Tis God who me to thee doth send, 
To comfort thee before thy end. 

" Moreover I will counsel thee, 
Not wavering in thy faith to be, 

But strong therein remain; 
For God accepteth thy belief— 
He'll keep thy soul and bring relief. 

"And though they threaten with the sword 
To execute thee, let their word 

In thee cause no dismay: 
For at thy side I will remain 
To succor thee from every pain." 

And thus again, when Monday came, 
Those tutored men,of priestly fame 

To Haslibacher went, 
And sorely him with words they ply, 
That his belief he should deny. 

" If not," they said, and meant it too, 
"To-morrow's morn brings death to you." 

But Haslibacher said: 
" This body you may put to death— 
I'll give my head, but not my faith." 



When night again her mantle spread, 
Deep sleep fell on his weary head, 

Until the clock struck twelve. 
He dreamed he was in daylight fair, 
I,ed forth to be beheaded there. 

This wakes him up, as well it might, 
And lo, about him all is light. 

A book before him lies, 
An angel's holy voice explains : 
" Read what this little book contains." 

And when he reads the book he finds 
That his tormentors set their minds, 

That they would him behead. 
But God would let three signs appear 
To show th' injustice he should bear. 

When he had read it to the end, 
Night's darkness did again descend, 

And sleep his eyelids closed, 
Till daylight brought these murderous men, 
Into his prison cell again. 

"Good morning, friend," he from them hears, 
With thanks, like greeting meets their ears. 

Then unto him they said: 
That he the word divine should hear, 
Or feast on executioner's fare. 

" From this my faith I'll ne'er let go, 
The word of God full well I know; 

My cause to God I give; 
Yet deep regret doth fill my heart, 
That innocent I must depart." 

They led him to an inn in haste, 

And meat and drink before him placed, 

The hangman by his side: 
That deep disgust and fear of death, 
Might make him yet renounce his faith. 

Quoth Haslibacher to the man : 

"Fat, drink; make merry while you can, 

For though upon this day 
You offer up my guiltless blood, 
My soul more quickly soars to God." 

He further said : "The I,ord will show 
Three signs, to let you plainly know 

That innocent I die; 
For when my head's struck off, 'twill fall 
Into my hat, and laugh withal. 

"The second sign upon the sun 
You '11 plainly see when it is done; 

And of the third take heed : 
The sun will, like my blood, be red, 
The town-well likewise blood will shed. 

The judge unto the lords decreed : 
Of these three signs take goodly heed. 

Remember also this : 
That if this all shall happen so, 
'Twill work your soul's eternal woe." 

When he had finished his repast, 
They took his hands to tie them fast ; 

When Haslibacher said : 
"Pray, I,orenz, listen to my plea, 
And leave my hands from fetters free. 



1070 



MARTYRS MIRROR. 



"I'm ready now and do rejoice, 
That you have let me have my choice 

To die and pass from hence. 
But Lord, show mercy unto them, 
Who me this day to death condemn." 

When he at last the block had faced, 
He doffed his hat and had it placed 

The multitude before : 
"Friend I^orenz, to my prayer give ear, 
I beg to leave my hat lie here. 

With this he bowed his knees in prayer, 
And when the Paternoster there, 

He earnestly had prayed, 
He said: "To God I've given my cause, 
Act now, according to your laws." 

Down comes the sword, when lo, the head 
Springs in his hat, as he had said; 

And all the signs were seen— 
The sun was red and looked like blood, 
The town-well shed a crimson flood. 

Amazed, an aged sire said : 

"The Anabaptist laughs, though dead." 

Then said another sire: 
"If you had let this Baptist live, 
Eternally you would not grieve." 

With one accord the people said : 
"Henceforth no Baptist's blood we'll shed." 

Then said an aged sire: 
" Had you not acted 'gainst my will, 
This Baptist would be living still." 

The hangman too was heard to say: 
'"Tis guiltless blood I've shed to-day." 

Then said a yeoman old : 
"The Anabaptist's mouth did laugh, 
Which surely indicates God's wrath." 

He who composed this little hymn, 
Received his death in prison dim, 

A sinful mob to please. 
They brought him pen and ink to write, 
And thus he bade us all " Good night." 

Note — At the close of the German edition of the 
Martyrs Mirror an extract was received and inserted 
which Hans Lcersch had copied out of the Tower 
Book at Berne, and which has been preserved by 
Christian Kropff; the same reads as follows: 

At Berne the following persons were executed for 
the faith: In the year 1528: Hans Seckler, a joiner, 
and hatter, at Aarau. In the year 1529: Conrad 
Eicher of Staffisburg; two believers from the Seign- 
ioralty Bix; a tinker from the Emmenthal; Ulrich 
Schneider, of Luetzgenpfluehe; a young lad from 
Wallis; Hagerly, from the Seignioralty Alburg. In 
the year 1536: the 2d of May, Moritz Losenegger. 
In the year 1537: Bernhard Waelty of Ruederswil, 
on the 7th of July; Hans Schweitzer of Ruegsau, 
Juerg Hoffser of Obergallbach, from the Seignioralty 
Siegnau on the 28th of August, Ulrich Bichsel; Bar- 
beli Willher of Hassli; Barbeli zur Studen of Sum- 
miswald; Catharina Friedli Imhoff; Verena Issoli of 
Schuelbah from the Seignioralty Seignau; Ulrich of 
Ruegsau. In the year 1538: Cunas Seidenkohen of 
Constance, on the 28th of March; Peter Stucki, at 



Wimmis on the 16th of April; Ulrich Huben of Rie- 
tenbach, from the Seignioralty Seignau; Hans Wil- 
ier, in August; Elsbeth Kuepfer of Summiswald; two 
women, on the 28th of May, the one of Summis- 
wald, the other of Hoestetten; Peter Wessenmiller of 
Wimmis, on the 7th of September; Stephen Rueg- 
segger, on the 8th of December, who was executed 
at Einygen; one from the Seignioralty Seignau; one 
of Summiswald; Rudolph Isolly from the Tannen- 
thal. In the year 1539: Lorenz Aeberly of Gruenau, 
on the 3d of June; Hans Schumacher from the Aar- 
gau, of Wuemistern. In the year 1532: one of Ober- 
bip, on the 1st of May; Peter Ancken from the Sie- 
benthal. In the year 1543: Christian Oberlen, on 
the 17th of September; Hans Ancken of Ausseld- 
ingen ; Waelty Gaerber on the Striethalter, from the 
Seignioralty Seignau. In the year 1571, on the 20th 
of December: Hans Haslibacher, from the Seignior- 
alty Summiswald, who was executed at Haslibach. 



AN EDICT PUBLISHED BY THOSE OF BERNE AGAINST 

THOSE CALLED ANABAPTISTS, THE 9TH OF 

AUGUST, IN THE YEAR 1 659. 

The persecution did not cease with the imprison- 
ment of the above mentioned seven friends at Berne 
but they proceeded still further with their constraint 
of conscience, and consequently with the exercise 
of their fury; insomuch that they also aimed at those 
that were dispersed and wandered about as sheep 
having no shepherd. 

Against them, on the 9th of August of the year 
1659, in the meeting of the Council of the city of 
Berne, a certain edict was drawn up, confirmed and 
also proclaimed, touching the bodies and goods of 
the aforementioned, poor, wandering, and afflicted 
people, teachers as well as those taught; reading as 
follows: 

Extract of an edict, published by those of Berne 
against the Anabaptists. 

The teachers, of whom, by close search; one or 
more can be apprehended, shall forthwith, by the 
Bailiff, be conducted here into our orphan house, for 
safe keeping; in order that the necessary steps for 
their conversion may be taken there, or, if they 
persist in obstinacy, proper punishment be exer- 
cised. In the meantime the officers shall seize 
their property and deliver an inventory thereof to us, 
or to the directors appointed by us for this purpose. 

Now between those that are not teachers, but 
simply their adherents and followers, as also between 
the stubborn and obstinate, and the simple or weak 
and inexperienced, this difference shall be made, 
that with the former more severity is to be used, 
but with these more gentleness. 

Those, however, as well as these, our officers and 
preachers shall together, kindly, diligently and 
punctually examine and investigate, concerning 
their and their fellow believers' life, conversation 
and faith ; remind and convince them from the word 
of God of their error, and thereupon, for the same 
reason, show them, with proper discretion and pru- 



MARTYRS MIRROR. 



lOTl 



dence, their bounden duty towards God, his word, 
the preaching of the same, holy baptism, the holy 
Supper and catechization, and also toward their 
God-appointed Christian authorities, fidelity and al- 
legiance towards their country, together with other 
things required, and remind them well, so that they 
may at all times execute these things. 

If then by such kind words, instruction and ad- 
monition, some shall have been brought back into 
the true way, so that their is hope of their reforma- 
tion and conversion, the same shall and may with- 
out any other abjuration, or without rendering 
any oath, be set at liberty, with a good admonition, 
and paying the expenses, and as converted members, 
graciously be received back into the bosom of the 
church; without this causing them any further re- 
buke, hatred, contempt or the like, but much rather 
praise for their obedient return. 

Then, as soon as these people shall have returned 
the preachers of said place shall so order their ser- 
mons, as to strengthen the same after their conver- 
sion, and earnestly admonish all the others in gen- 
eral, much rather to honor, praise and love these 
people on account of their conversion, than that they 
should therefore in any wise hate, despise and revile 
them. Further, they shall set them a good example, 
by a blameless life and conversation, by piety and 
honesty, in the hope, that by this means the rest 
may be won the more easily, and, without fear, be 
brought back into the true way. 

But to those who accept no reminding, instruc- 
tion or admonition, but continue disobedient and 
stubborn, neither will renounce or depart from their 
error, the penalty of banishment imposed upon 
them shall be announced, and their immovable ob- 
stinacy and reprobacy be made known to the di- 
rectors appointed by us over the affairs of the Ana- 
baptists, that our further orders with regard to it 
may be expected. 

And when such obstinate erring, persons, upon 
the above mentioned report, have been sen- 
tenced.by the court, it is our meaning, intention and 
command: that they, under a safe escort; be con- 
ducted to the boundary, and by a promise, in place 
of an oath (since they do not swear an oath), be 
utterly banished from our country and dominion, 
until their apparent conversion; and if they, notwith- 
standing the banishment, return unconverted, and 
are apprehended, and still do not recant, but ob- 
stinately persevere in their error as before, they 
shall, as often as this occurs, be publicly scourged 
with rods, branded, and again, as before, expelled 
and banished from the country, which well deserved 
punishment is founded upon the following reasons 
and arguments: 

i . All subjects are, without contradiction, bound 
to show their natural, God-given authorities, fidel- 
ity and allegiance, and to attest such fealty or fidelity 
with an oath; but those who will not render such 
oath of allegiance are not recognized as subjects, 
nor tolerated in the country, hence the Anabaptists, 
who flatly refuse the same, neither can or shall in 
any wise be permitted to remain in the country. 

2. Just as little can they be recognized and toler- 
ated as subjects, who will not acknowledge (as sub- 



jects are bound to acknowledge), that their author- 
ities are from God, and with God, without which 
acknowledgment there can be no obedience; but as 
the Anabaptists will not admit, that the office of 
magistracy is compatible with Christianity (or can 
exist in the Christian church), hence they can also 
not be tolerated in the country. 

3. All subjects are bound to defend and protect 
their country, as being our common mother, yea, 
to sacrifice their property and blood for it; hence 
those, who, contrary to the command refuse to do 
this, cannot be permitted in the country and as the 
Anabaptists utterly refuse this, they cannot be tol- 
erated in the country. 

4. All subjects are bound, according to the teach- 
ing of the holy apostle Paul, to render, for the com- 
mon support of their country, tithes, customs and 
taxes; and those who refuse to do this cannot be tol- 
erated in the country. Since, then, the Anabaptists, 
though they do not refuse to do these things, which 
is done through fear, yet teach, that to take this, is 
not compatible with Christianity; which doctrine, if 
it should gain the ascendancy, might easily produce 
evil fruit; therefore such people can not be put (or 
tolerated) under a government. 

5. Since the magistracy, as the same apostle 
teaches, is given of God as an avenger, upon those 
that do evil, especially upon murderers, traitors, and 
the like, the subjects are bound to make the same 
known to their authorities; but those who will not 
obligate themselves to do this, cannot be reckoned 
among the faithful and obedient subjects; now there- 
fore as the Anabaptists are such as refuse to make 
known one of them to the authorities, they cannot 
be tolerated. 

6. Those who refuse to submit to the wholesome 
ordinances and statutes of the authorities of the 
country, yea, act directly contrarily to them, can be 
tolerated still less. Now the Anabaptists are such 
people; for they act and offend against the so nec- 
essary and not less beneficial ordinances of the au- 
thorities, in the following ways: 

1 . They preach without the calling and confirma- 
tion of the authorities. 

2. They baptize in their churches without the 
calling and command of the authorities. 

3. They pervert the church discipline (or have 
other church regulations) contrary to the public or- 
dinances of the authorities. 

4. They attend no meetings (of the church) held 
on Sundays .or days of prayer. 

Hence, as they will not submit, as behooves 
faithful subjects, to such institutions and ordinances, 
that agree with the word of God, and contemptu-, 
ously act contrarily to them, they are not worthy to 
live in the country. 

For these manifold and vitally important reasons 
we are entirely resolved, and would earnestly have 
it laid to heart by all, that they constantly and with- 
out delay proceed with such banishment and the 
penalties pertaining thereto, against all the adher- 
ents and followers of this erring and, (on account 
of much evil) very dangerous, wicked sect; that the 
same may make no progress, much less, receive 
additions, but that it may, with every possible 



1072 



MARTYRS MIRROR. 



means, be utterly abolished, and the country be 
rid of it; whereupon we graciously rely. 

Touching, then, the property of such disobedient 
banished people, as also of those that have run 
away, the same shall, after computation of the ex- 
penses accrued, be divided with the obedient wives 
and children, and said portion, whether real or 
personal property, after our officers have seized it, 
an inventory thereof shall be sent to the hands of 
our aforesaid directors, in order that such property 
may be managed at their discretion, the annual 
income be drawn from it and, if the banished or 
fugitive persons do not again return, but die un- 
converted in their errors, the same be adjudged to 
us with perfect equity; likewise shall it be done re- 
garding the property belonging to the wives and 
children of Anabaptists, who went away with them, 
though they were not regarded as adherents of the 
sect. 

We herewith also declare and prohibit with equal 
strictness, that no one, whoever he be, shall lodge 
or give shelter to native or foreign Anabaptists, 
whether they be related to him or not; or to help 
encourage their meetings, preaching, etc., whether 
by granting them the use of" houses or barns, or by 
aiding them with means: or, in the future, to have 
any intercourse whatever with them, whether written 
or oral; or in any wise to lend them any aid in the 
way of money, provisions, or the like, neither se- 
cretly nor publicly; but, on the contrary, we earn- 
estly admonish every one of our subjects, whatever 
they can learn concerning them, by writing, by 
messengers, or orally, forthwith to report the same 
to the high Bailiff, that he may regulate himself 
according to these our ordinances, and proceed 
against offenders, for every offense of which they 
are found guilty, with the irremissible fine of one 
hundred guilders; or, in case they are not able to 
pay it, with arbitrary punishment, concerning which 
last mentioned point, every one shall, until further 
information, be warned by a special proclamation 
read from the pulpit. 

Given in our council meeting, on the 9th of Au- 
gust, A. D. 1659. 



CONCERNING WHAT WAS DONE FOR THE DELIVER- 
ANCE OF THE LAST MENTIONED PRISONERS, AS 
ALSO FOR THE MITIGATION OF THE EDICT 
OF THOSE OF BERNE, BY THEIR HIGH 
MIGHTINESSES THE LORDS STATES 
GENERAL, AND SOME RULERS 
OF DUTCH CITIES, IN 
THE YEAR 1660. 

This edict having been drawn up and proclaimed 
everywhere, especially in the confines of Berne, 
caused very great sorrow, for those that were al- 
ready imprisoned, as well as for all the rest that 
were still out of bonds; since, as it seemed, it was 
now imminent, that the whole remaining light of 
truth, which had most gloriously arisen in these 



parts, should be extinguished, and even the very 
foundation and root of the lovely flower of the true 
Christian church utterly eradicated and destroyed. 

But in the meantime it happened, that the afore- 
mentioned edict came to our notice, in the original 
Swiss language, and also translated into the Dutch; 
whereby there was caused in us, and in many others 
of our fellow-believers in the province of Holland, 
who had received reliable information regarding the 
same, an inward affection, love and compassion for 
the distressed Swiss friends, who were severely 
threatened thereby. 

Hence it was resolved and determined, in Febru- 
aay of the year 1660, to dispatch certain persons, 
fellow-believers of our faith, from the cities Dort- 
recht, Harlem, Leyden, Amsterdam, Goude, and 
Rotterdam, to Gravenhage, or the Court' of Hol- 
land, where their High Mightinesses, the Lords 
States General, were then holding their special 
assembly; to the end that the distress of the Swiss 
Anabaptists might be made known to them, and 
favorable letters of recommendation be obtained, 
to the cities of Berne and Zurich, for the release, 
or at least alleviation of the condition, of said people 
that were persecuted there. 

Thereupon those dispatched from the aforemen- 
tioned cities appeared together in Gravenhage, 
about the 18th of February, of the same year, 
and very speedily brought into the proper form 
an humble supplication (which had already been 
drafted, but was not yet signed by all) — signed it, 
and, to the end of aforesaid, delivered it to their 
High Mightinesses. 

These, as kind fathers and friendly fosterers of 
the afflicted, poor and oppressed, took such great 
interest in the matter, that they without delay, 
immediately resolved to comply with what was re- 
quested in the aforementioned supplication. 

Hence three documents were drawn up by the 
order of their High Mightinesses; The first to the 
rulers of the city of Berne, for the releasing of the 
prisoners, etc. The second to those of Zurich, for 
restitution of the property of the imprisoned, de- 
ceased and expelled Anabaptists (of whom we have 
also made mention in this book), which they had 
kept in their possession already from the year 1635. 
The third, as a passport for Adolph de Vrede, who 
was now to travel to Berne and Zurich in Switzer- 
land, in behalf of the Dutch Anabaptists, or at 
least in the name of those who had drawn up the 
aforementioned supplication, and thereupon ob- 
tained the letter of recommendation from their High 
Mightinesses ; to deliver the first mentioned two 
documents to the lords there, to the end aforesaid. 

These three documents, since we have received 
true copies thereof, we shall, as much as concerns 
this matter in particular, present to the well-dis- 
posed reader, and accord them a place in this book, 
for a laudable memorial of what the States General 
of these blessed United Netherlands have herein 
done. 



MARTYRS MIRROR. 



1073 



THE STATES, ETC. 

To the city of Berne in Switzerland: 

Noble, very respectable, wise, prudent lords, es- 
pecial good friends and neighbors. From the com- 
plaints of divers persons, delegated by their respective 
churches, who here in this land are called Menno- 
nists, citizens and inhabitants of the cities of Dort- 
recht, Harlem, Leyden, Amsterdam, Goude, and 
Rotterdam, all situated in the province of Holland, 
we have learned, that their fellow-believers, under 
the name of Anabaptists, are suffering great perse- 
cution at Berne and thereabouts, by virtue of very 
rigorous edicts enacted against them, whereby they 
are not only prohibited from continuing to reside in 
the country, but are not even permitted to depart 
elsewhere with their families and goods, though 
they cannot be charged with any crimes. 

That also some of the abovementioned persuasion 
are kept in close confinement there. 

All of which has moved us to Christian compas- 
sion, and we could therefore not forbear, but. on 
the contrary, have deemed it well, hereby to request 
you very kindly and neighborly, also most earn- 
estly, that you will not only not meet, neither suffer 
to be met,— the fellow-believers of the supplicants, 
who under the name of Anabaptists are found in, 
or belong to your dominion and are obedient, with 
improper proceedings, and release and set at liberty 
the aforesaid prisoners, — but also much rather, ac- 
cording to the good example of the lords of the 
government of Schaffhausen, grant them sufficient 
time, to remove with their goods and effects, 
whithersoever they shall resolve to go. 

Taking into favorable and proper consideration, 
that in the year 1655, when the Vaudois, our and 
your fellow-believers, were so miserably dispersed 
and persecuted by the Romanists, solely for the 
profession of their Reformed religion, that the dis- 
tress of the poor, dispersed people, could not be 
relieved in any other way, than by the giving and 
gathering of great contributions in England, in this 
country, and elsewhere, where the Reformed* re- 
ligion was practiced, the Anabaptistic church, now 
the aforesaid supplicants, upon this simple recom- 
mendation of their respective magistrates, from due 
obedience to the same, and at the same time, also 
out of Christian love and compassion for the afore- 
said dispersed and persecuted Christians, gave so 
liberally in their meetings, that it swelled to a not- 
able sum, which the deacons of the aforesaid church, 
by the order of their aforementioned respective 
magistrates, turned over to where it belonged. 

We will rest confident, that you will defer to our 
well meant friendly and neighborly intercession, as 
much as the justice of the matter demands, and as 
we expect from your usual wisdom and discretion; 
assuring you, that we shall never fail to return and 
acknowledge respectively this favor to you collect- 
ively and individually, also to your inhabitants, 
whenever an opportunity for it shall present itself 
to us, and you shall be pleased to try us in this 
respect. In the meanwhile we pray God Almighty: 



Noble, etc. In the Hague, the 19th of February, 
1660. 

This accords with the minutes preserved in the 
records of their High Mightinesses. 

J. Spronssen. 

Besides this writing of their High Mightinesses 
to the lords of Berne, there was drawn up also the 
following, to those of Zurich, which (excepting a few 
words expressed in the foregoing, and hence not 
necessary to be repeated), we will present here. 



the states, etc. 



True Reformed, a certain copy has it. 



To the city of Zurich in Switzerland: 

Noble, very respectable, wise, prudent lords, es- 
pecial good friends and neighbors. From the com- 
plaints of divers persons, delegated by their respec- 
tive churches, who here in this land are called 
Mennonists, citizens and inhabitants of the cities of 
Dortrecht, Harlem, Leyden, Amsterdam, Goude, 
and Rotterdam, all situated in the province of Hol- 
land, we have learned, that their fellow-believers, 
under the name of Anabaptists, have suffered great 
persecution at Zurich and everywhere in your do- 
minion, by virtue of very rigorous edicts enacted 
against them, and that they have thereby been com- 
pelled to leave every thing and to remove to other 
countries, to their great inconvenience and total 
ruin. 

All this has moved us to Christian compassion, 
and we could therefore not forbear, but on the con- 
trary, deemed it good, hereby to request you very 
kindly and neighborly, also most earnestly, that 
you, according to the good example of the magis- 
trates of the city of Schaffhausen, release the prop- 
erty of the fellow-believers of the supplicants, which 
you have now for several years had managed by di- 
rectors appointed over them, and drawn the fruits 
thereof, and deliver them to the aforesaid persons 
interested, or those authorized by them, to be sold 
within a certain sufficient time, and turned into 
money for their benefit. 

(The rest is identical word for word with the pre- 
ceding letter.) 

Besides the aforementioned two letters of the 
States General to the lords of Berne and Zurich, 
which are dated the same day, namely, the 19th of 
February, 1660, there followed yet a third letter, on 
the 9th of March of the same year, serving partly as 
a passport to the ambassador and bearer of said two 
letters to the cities of Berne and Zurich, and partly 
to request the neighboring potentates near and 
around those parts, to promote said matter for the 
protection of the Anabaptists. The contents thereof 
are as follows: 



The States General of the United Netherlands, to 
all who see this or hear it read, greeting. 

Be it known : Whereas divers merchants and in- 
habitants of the chiefest provinces of Holland and 



1074 



MARTYRS MIRROR. 



West'Friesland, have informed us, that they, for 
the performance and promotion of matters of con- 
sideration and importance, most deeply concerning 
them and their own (for which purpose we also, sev- 
eral weeks ago, granted our favorable letters of rec- 
ommendation had deemed it necessary, to dispatch 
to Switzerland and the adjacent-countries, the hon- 
orable Adolph de Vrede, we have, according to the 
manner customary here, in such cases, deemed it 
well, hereby to request His Roman Imperial Maj- 
esty, all Kingdoms, Republics, Princes, 'Potentates, 
States and estates, also the Rulers of Cities and 
Places, Friends and Allies of this State, or main- 
taining neutrality with the same, and especially the 
Kings, Republics, Princes, Potentates, and Lords in 
the aforesaid parts, together with all others that 
shall see this or to whom it shall be shown ; that 
they will render and show, and also suffer to be 
rendered and shown, the aforementioned Adolph de 
Vrede, during this his coming journey, in going, 
stopping, as well as returning, all aid, favor and as- 
sistance, whereto an opportunity may present itself, 
which we are ready to return and acknowledge, at 
all occurrences and opportunities, to His Most High 
aforesaid Imperial Majesty, said High Kings, said 
High Republics, Princes, Potentates, said Noble 
States, Estates, _ and Rulers of Cities and Places, as 
also to their subjects and inhabitants respectively, to 
each according to the opportunity and propriety of 
the State and Country. 

Given in our assembly, under our hand and seal, 
and the signature of our recorder. In the Hague, 
on the 9th of March, 1660. 

johan baron van reede, at Renswoude. 

By the order of said High Lords States General 
in the absence of the Recorder. 

J. Spronssen. 

Besides that which was done by their High 
Mightinesses, for the release; or at least for the al- 
leviation of the condition of the persecuted Swiss 
friends in the confines of Berne and Zurich also some 
separate cities of the United Netherlands, particularly 
in the province of Holland, who were sincerely op- 
posed to the constraint exercised over the faith and 
the practice of the dictates of conscience, reproved 
their co-religionists in Switzerland, especially the 
rulers of the city of Berne, and admonished them to 
gentleness; yet all this, in a courteous, friendly and 
discreet manner. 

Of this, in order not to adduce too much of a 
matter, we shall not quote the whole, but only that 
which, by the burgomasters and rulers of the city of 
Rotterdam, was written to this end, in Latin, and 
sent to the rulers of Berne, which, translated into the 
Dutch, as sufficiently expressing the sense of the 
whole, we will present to the well-disposed. 



COPY. 

(Translated from the Latin.) 

To the Rulers and Councilors of the City and 
Republic of Berne, the Burgomasters and Riders of 



the City of Rotterdam wish all happiness and pros- 
perity . 

Noble, honorable, highly respected Lords, es- 
teemed Friends: It is but a few days ago, that there 
was presented to us, from the elders of the church, 
which, from their predecessor,* Menno, is called 
the church of the Mennonites, a request, in the 
name of said church, containing long complaints; 
that their fellow-believers, under the odious name 
of Anabaptists, are proceeded against with such 
fury in your E. E. city, that, in consequence of the 
edicts, they are not allowed (though they are harm- 
less and not accused of any crimes), to remove with 
their possessions and temporal effects out of your 
E, E. city and jurisdiction, and go elsewhere, yea, 
that some, solely out of hatred against their faith, 
are deprived of their goods, and confined in prison. 

They the supplicants, request, that we, through 
our intercession, should endeavor, to avert, if pos- 
sible, the punishments decreed against their breth- 
ren; which their request, being founded upon just 
arguments, if they at all are founded on truth, we, 
by virtue of our duty and office, could not ignore. 

Hence we request your E. E. Highly-esteemed 
Lords, yea, we beg your E. E. , for the sake of re- 
ligion and the faith in Christ; which we have in 
common with your E. E., that your E. E. would 
be pleased, either utterly to abolish the aforesaid 
exceedingly severe decrees enacted against the inno- 
cent, erring or wandering ones, or, if your E. E. 
should not deem this compatible with the situation 
of your State, of which the judgment belongs to 
your E. E., would at least permit, that the afflicted 
people, after selling their real estate, and arranging 
their matters, may remove with their means to where 
they may expect more tranquillity and safety. 

As far as we are concerned, Honorable Lords, we 
have ever since the foundation of this city held, that 
this class of people can quite safely be tolerated in 
the state, without injury to the Republic, f 

And for this our judgment we have to thank 
Prince William of Orange, of blessed memory; who 
through his valor established for us freedom of con- 
science, whom the entreaties and perverse zeal of a 
class of evil disposed men never could move, to re- 
fuse the Mennonites any civil privileges. And, truly, 
we have not yet regretted it, having never found, 
that the Mennonites, under the cloak of religion 
(which alone is pernicious for all Republics), have 
ever sought to brew any thing in the state; but, on 
the contrary, that they have always with a cheerful 
and willing mind rendered custom and taxes, and 
all that a subject owes to his prince, yea, that they 
relieved, with their very liberal contributions, the 
Reformed that were elsewhere suffering trouble for 
their faith, and again recently, the Vaudois, our fel- 
low-believers, when they, upon the instigation of 
the pope's ministers, were miserably maltreated by 
the duke of Savoy. 

It is not hid from us, highly esteemed Lords, that 
certain madmen, through a wrong and perverse 



* First one, etc., another translation has it. 

t Here follows a brief parenthesis, which can be omitted with- 
out changing or diminishing the sense; namely: " If they are only 
separate from the mad way of the Old," etc. 



MARTYRS MIRROR. 



1075 



zeal, endeavor to persuade your E. E. by argu- 
ments that the tolerating of the Mennonites is inju- 
rious for the Republic; but they do this with such 
arguments, the weight of which was never sufficient 
to induce us, to oppress the Mennonites with any 
severe edicts. 

For, that they do not consider the office of mag- 
istracy lawful for a Christian, and religiously abstain 
from the swearing of oaths (with which two points 
they are principally charged), this cannot be detri- 
mental to the Republic; seeing they do not refuse 
obedience to the magistrates, to whom, though they 
command something onerous, they, constrained by 
their conscience, consider themselves in duty bound 
to obey; and will be so bound to their naked decla- 
ration, that, when convicted of broken faith and of 
falsehood, they are willing to submit to the punish- 
ment of perjurers. 

Which things, as long as they continue unchanged 
we cannot see, what harm the Republic has to ex- 
pect therefrom. 

That some, through pious, or even superstitious, 
fear, abstain from the magisterial office, and from 
the swearing of oaths, what will those say against it, 
who under the truly glorious name of Reformed, 
follow the tyranny of the Pope, and under the favor 
of the excellent titles of reformation and purity of 
faith introduce popery, with regard to the cruelty 
of which, as it was practiced in former times, in 
this city, especially against the Mennonites, as often 
as the remembrance of it, preserved in our records, 
burdens our thoughts, our souls are seized with hor- 
ror and we rejoice that through the blood shed in 
former times our necks have been freed from the 
yoke of the furious harlot. 

All of which, highly esteemed Lords, if it is prop- 
erly considered by your Excellencies, we indulge 
the hope, that your E. E. will either abolish the se- 
vere decrees against the Mennonites, or, at least, 
after the example of those of Schaff hausen, one of 
the Swiss cantons, and the example of the Roman 
Catholic Prince of Neuburg, grant the afflicted, err- 
ing (or wandering) ones sufficient time to arrange 
their affairs, and to settle down elswhere. 

Which, highly esteemed Lords, when it shall 
have been done, your E. E. shall have per- 
formed an act that shall be acceptable unto God, 
glorious for the name Reformed, salutary for the 
erring (or wandering) ones, and pleasing to us, who 
are united with your E. E. by the close bond of re- 
ligion, and able to serve as an example to all those 
that boast of the glorious name of the meek Savior. 

We pray God Almighty, to enlighten your E. E. 
Persons and Republic with the radiance of his truth, 
and to preserve you in lasting prosperity. In Rot- 
terdam, the 14th of February, 1660, 

Your E. E. Excellencies' affectionate friends, 
burgomasters and rulers of the city of Rotterdam, 
and in the name of the same. 

W. van der A. A. 

This then was the laudable and good work of our 
high authorities in this land of the States General, as 
well as of the authorities in particular cities ; far 
different from the disposition of those who instituted 



the aforementioned oppressions and persecutions; 
wherefore we sincerely wish and pray that God the 
Almighty Lord, would therefore be pleased to be 
their shield and exceeding great reward. 

Verily every one shall receive reward according to 
his works. The martyrs who suffered for the truth 
of God, for their faithfulness and steadfastness unto 
the end; the persecutors who afflicted the pious, for 
their cruelty and tyranny, if they died unconverted 
and without repentance; the saviors and deliverers 
(that is the good authorities), who sought to defend 
the oppressed and persecuted, to help them, and to 
rescue them from the claws and teeth of rapacious, 
blood-thirsty, unreasonable men, falsely so called, 
for the salvation and deliverance which they with 
regard to this effected for the harmless and inno- 
cent. 

In the meantime we wish every one the best, even 
our enemies; for by the means of their cruelty the 
pious are tried, made martyrs, and brought to that 
state which makes truly and infinitely happy, 
namely, to the eternal and blessed life. For this is 
thankworthy, if a man for conscience toward God 
endure grief, suffering wrongfully. 1 Pet. 2:19. 



PRAYER FOR THE SECULAR POWER. 

O, thou God and Lord of hosts, who hast ap- 
pointed governments in all countries, forgive those 
authorities who have laid their hands on Thy saints, 
and touched the apple of thine eye; let the blood 
of those whom they have killed not cry vengeance 
upon them, lest thy wrath be kindled against them; 
let it not be laid to their charge in thy great day of 
judgment, which shall be hereafter. 

Let those who do not yet cease to rage against 
thy sheep, and to scatter thy dearly purchased 
church, be brought to the right, so that they may 
be converted before their death, and, from persecu- 
tors, become true followers of thy church. 

On the other hand, the authorities whom thou 
hast set in our fatherland, the blessed Netherlands, 
that are at present free from the constraint of con- 
science, free from domineering over the most holy 
faith, and above all, free from the blood of thy ser- 
vants and saints, be pleased to bless them, out of thy 
heavenly habitation, with the abundance of thy wis- 
dom and grace, a foretaste of which thou hast per- 
mitted them to have already, many years ago. 

Let thy church, which is without external armor 
shield, sword, or arms, rest under their protection, 
as under a shady vine or fig tree, in honesty and 
godliness; so that thy people may be multiplied, 
and many that are still in error, be guided into the 
true, right, and only way that leads to life. 

Guide us so into thy ways, that we may not in 
any wise be a stumbling-block or offense for them; 
so that the liberty which they grant us in the prac- 
tice of our religion, which we owe to thee, may not 
be taken from us because of an improper walk on 
our part. 

Be pleased to let our children and descendants 
(if it be best for their salvation), enjoy this pleasant 
peace which we receive under their protection. 



1076 



MARTYRS MIRROR. 



O, Lord God, grant that none of these authori- 
ties, or of those that are ruled by them, perish; but 
that they may all be kept and eternally saved, 
through Jesus Christ thy beloved Son, to whom be 
praise, now and forever. Amen. 

Remember me, O my God, for good. Neh. 13:31. 

Into thine hand I commit my spirit; thou hast 
redeemed me, O Lord God of truth. Ps. 31 : 5. 



ADVERTISEMENT. 



When this book had been printed and fully con- 
cluded, we unexpectedly received several things 
pertaining to the last Swiss persecution in the con- 
fines of Zurich and Berne; principally concerning, 
however, the Berne edict of the 9th of August, in the 
year 1659, and what was graciously effected and 
accomplished by the E. E. honorable Lords Burgo- 
masters of the city of Amsterdam, for mitigation of 
the same, as also for the release of our already im- 
prisoned friends, and of their goods. 

Concerning the edict, it must be stated, that what 
we shall place here is not the whole, but only the 
first part of the same, being really a preparation for 
the extract of the edict shown page 1070, col. 2; for 
this, when added to that which is placed there, con- 
stitutes the whole edict. 

The people of this century are very inquisitive, 
not so much however, from a true hunger of souls 
as from a spiritual lickerishness. This work could 
have consisted just as well, if the following had not 
been added, since in the aforementioned extract; 
printed in the place above referred to, the execution 
and punishment of the imprisoned Anabaptists who 
adhered to their faith is set forth, which is the 
principal point to be noticed. On the other hand 
in what follows here, only an address is made to the 
so-called spiritual and secular persons of rank, of 
the church, in the jurisdiction of Berne, with regard 
to their offices : in connection with which some prep- 
aration is made for the searching out and appre- 
hension of the aforementioned people. 

But in order, also, if possible to satisfy the in- 
quisitive in this respect, and withal to show that we 
have in no wise omitted anything that might be 
necessary, we have deemed it advisable to add this 
here. 

They shall put you out of the synagogues: yea, 
the time cometh, that whosoever killeth you will 
think that he doeth God service. John 16: 2. 

Note. — Though this properly has reference to 
banishing, ejecting or expelling from the Jewish 
synagogues, it can also be applied to all banishment 
for the sake of religion. 



FIRST PART. 



Of the Edict of those of Berne, in Switzerland, 
against the (by them called} Anabaptists, dated 

the pth of August, A. D. 1659. 
We the bailiff and councilors, of the city of 

Berne, send to every one of our officers, preachers, 



and those who administer any office, both spiritual 
and secular, in all towns, counties, seignioralties and 
tribunals of our German dominions,* and hereby 
make known : That since the reformation of the 
Christian religion, there have been emitted, from 
time to time, by our laudable and pious forefathers, 
and by us, persuant to our Christian reminding and 
command, admonitions and ordinances, how and by 
what means, and with what zeal and earnest, the 
errors of the hypocritical and seductive sect ot the 
Anabaptists, that has crept in, which is rejected by 
all Christian authorities from the infallible founda- 
tion of the word of God, as being an evil, danger- 
ous, pernicious leaven, because they reject the law- 
ful protection of the magistracy, f through which 
much baneful harm can be caused to country, peo- 
ple and ranks, are to be opposed and averted, yet, 
by constant experience we must see and learn that 
such orders do not meet with real attention and 
execution, in consequence of which negligence this 
evil has rather increased than decreased until this 
time. 

But in order that the same may not be permitted 
further to pursue its pernicious and seductive course, 
but may earnestly be checked, and as far as possible 
utterly abolished, we have caused diligent inquiries 
to be made, in regard to the default in not execut- 
ing and obeying of the commands and ordinances 
we have emitted, and held a careful deliberation as 
to what might be the most expedient to do in this 
matter, as also, to whom it pertains, by virtue of 
office and duty, to take care, that these errors and 
all that is contrary to the confession of the Swiss 
evangelical faith, be not tolerated in our dominions, 
and among our God-committed and entrusted, dear 
subjects, but, on the contrary, that our own maybe 
led to the true knowledge of God, and kept therein. 

As to the means which we have deemed well to 
be employed in, and for this our intention and pur- 
pose, they consist in two chief points. 

First, namely, in the removing of the principal 
causes of offense to which the so-called Anabaptists 
object, in order to separate themselves from the com- 
mon Christian assemblies. 

Second, in the course of proceeding that shall be 
observed against those that are attached to said sect. 

Concerning the first point, it comprises and re- 
quires a Godly and virtuous life and conversation; 
also proper punishment of open slanders, and atten- 
tion is therefore to be given that the officers, both 
spiritual and secular, for the better heeding and 
evincing of their duty, be, in the following, earnestly 
admonished. The virtuous life of the officers, with 
which every one shall seek to be a light to his sub- 
jects, can particularly serve as a good example 
herein, and prevent further offense; consisting 
chiefly in this, that they diligently attend preaching 



: ' Our gra- 
will and greeting, etc." 
f This is utterly false, since the so-called Anabaptists have 
never rejected, but much rather honored and highly esteemed the 
lawful protection of the magistracy, as they also still' do at the pres- 
ent day. But quite differently did the most laudable rulers of the 
common Dutch cities, judge of this and especially those of the city 
of Amsterdam, who gave the Anabaptists, who had lived among 
them from of old, and do still live among them, the name of good 
citizens and subjects, who were found wanting on no occasion, etc., 
as sufficiently appears from their letters of A. D. 1660. 



MARTYRS MIRROR. 



1077 



and practice other Christian works, so that such 
apostate persons may at no time take occasion to 
say, as has already happened, that the things of 
which they are accused in this respect are neglected 
also by our own people, and even by the officers. 

But the preachers shall be edifying, both by being 
zealous in their church ministry, and by conducting 
themselves honestly, godly, and inoffensively in 
their life, so that especially, of the preachers, no 
evil reports be heard. The duty of their' calling 
also consists principally in this, that they rightly 
divide the doctrine of truth, and apply the same to 
the profit of every one; also, that they, as often as 
an opportunity presents itself, show forth the errors 
of the Anabaptists, and effectually, but yet in the 
spirit of meekness, refute them from the foundation 
of the holy Scriptures, well answer all objections, and 
fully convince them, as also that they better instruct 
their churches and hearers. 

But the officers in general, spiritual as well as 
secular, especially of the places where such people 
live, shall, every one in his calling, so perform and 
do their duty, as before the eyes of the omniscient 
God; they shall also together, in general as well as 
in the consistory, sincerely labor with zeal and dili- 
gence, that the open vices of whoredom, lascivious- 
ness, cursing, and swearing immoderate eating and 
drinking, and like wickedness, be strictly and with- 
out connivance, punished according to the edicts 
and ordinances emitted by us, virtue and honesty 
thereby planted, and thus they who would excuse 
their departing from the church by such offensive 
life, be deprived of all occasion. 

But to this, our chief point, belongs especially the 
invocation of God, that he will grant his blessing 
and increase, to the public proclaiming of the pure 
doctrine, and keep Satan in check, so that not, under 
the dissemblance of simplicity, the noxious and per- 
nicious weed of hypocrisy, of disobedience to God, 
of base contempt of the public worship, the holy 
sacraments, and other holy institutions, as also of 
the duty and propriety due to us, the Christian 
magistracy, be propagated. 

The second chief point, as to how such people are 
to be dealt with, consists of two points.' 

i. How the same are to be detected and brought 
to light. 

2. How those that are detected are to be pro- 
ceeded with. 

Concerning the first : As these people are hard 
to be taken, since some are concealed by others, 
even by those to whom they are related by mar- 
riage or other ties, particularly by those with whom 
there is little knowledge of God, and zeal for religion 
to be found, and they hold their gatherings mostly 
by night, in hid or otherwise unknown places; 
therefore our officers shall with all diligence, accord- 
ing to their oath and official duty, also on pain of 
punishment for connivance, be admonished and 
bound themselves, and through their sub-officers and 
servants, to search for them, especially the teachers, 
as much as possible, and to have them followed 
whether in the mountains or in valleys, forests and 
wildernesses, with all possible means, in order to 
apprehend or capture as many of them as possible. 



In order now the better to know and discover 
them and their adherents, our church ministers, as 
appointed shepherds, shall with like diligence, and 
in accordance with their literal, sworn oath, be ad- 
monished, obligated and bound, every one of them, 
particularly in places where this sect is found, with 
two or three of the church council in his pastorate, 
to go round from house to house at least twice a 
year, and properly to write down all those that be- 
long in the church, that is, men and women, old and 
young, and to keep a stricter eye on them, so that 
they may all attend the preaching, catechization, 
common prayers, and particularly also use the holy 
sacraments; those who stay away and do not bring 
their children to holy baptism at the proper time or 
not at all, and thereby are guilty of apostasy from 
the church, not only at all times to make known 
these by name to the chief bailiff appointed, but also 
to indicate to him the persons and their places of 
abode, as far as known; also to neglect nothing of 
all that is required for the managing of such persons. 

However, in order that not again something be 
lacking in the execution of this so necessary work, 
even as has hitherto been the case, or that it other- 
wise be slackened and omitted, through want of the 
necessary zeal, our officers together with the preach- 
ers are strictly charged to carry out this order with 
the proper effect, in sincere earnestness, without re- 
gard of persons. And that herein no negligence or 
connivance be exercised by them, much less that 
they allow themselves to be turned therefrom by any 
scruples, as being forbidden, improper means, or on 
account of any advantage, lest they incur our dis- 
favor. 

The second article of the second chief point con- 
cerns the manner of proceeding against those that 
are detected and captured by the aforesaid means: 
whether the same be teachers and seducers, or their 
adherents, and that are seduced. 

Thus far the first part of the edict, which as yet 
mentions no corporal punishment, but only the ap- 
prending and capturing of the (by them so-called) 
Anabaptists. The other part then follows, page 1070, 
col. 2, beginning with these words : 

"The teachers of whom one or more, by close 
search," etc. 

Thereupon it follows, in what manner they are 
to be punished, either by depriving them of their 
goods, utterly banishing them from the country, 
conducting them under safe escort to the boundaries 
of the country, and if they, contrary to the banish- 
ment, etc. 

Note. — This edict having been proclaimed in the 
Berne dominion, soon after arrived in Holland, and 
caused no small sorrow in many well-meaning 
hearts among the Anabaptists there, who were 
moved with heartfelt sympathy for their dear fellow 
believers, the more so since already some of them 
were in severe imprisonment, and others in the con- 
fines of Zurich, had now for many years been de- 
prived of the use of their property. 

Hence, in various Dutch cities, yet especially in 
the city of Amsterdam, there was presented, by cer- 
tain men delegated thereto, in the name and by the 
order b of their churches, to the noble, honorable 



1078 



MARTYRS MIRROR. 



lords burgomasters of said place, the distress of the 
aforementioned oppressed friends, and a formal re- 
quest made for favorable letters of recommendation 
to the magistrates of the cities of Berne and Zurich 
respectively, for the release of the aforementioned 
prisoners, and the restitution of their goods, etc. 
This was subscribed with the names of H. Vlaming, 
W. J. V. Coppenol, and G. Grates. 

This request having been delivered, the noble, 
honorable lords burgomasters and rulers of the 
aforementioned city, very fatherly and kindly con- 
sented to the matters presented, giving thereupon 
this appointment : 

The burgomasters and rulers of the city of Am- 
sterdam have consented to grant the above requested 
letters of recommendation . 

Done this 39th day of January, 1660, and sub- 
scribed, N. Nicolai. 

Thereupon followed the promised letters -of rec- 
ommendation to the rulers of Berne as well as to 
those of Zurich, reading as follows : 



THE SUPERSCRIPTION OF THE LETTER TO THE 
GOVERNMENT OF BERNE. 

To the very honorable and highly esteemed lords, 
our good friends, the lords burgomasters and pen- 
sionaries of the city of Berne, Very honorable and 
highly esteemed lords: A very considerable num- 
ber of" our citizens, who with regard to their religion 
are called Mennonites or Anabaptists, have shown 
us, that their fellow-believers, dwelling in the can- 
tons of Zurich and Berne, because of their religion 
have to suffer a very severe persecution, insomuch 
that many of them have been cast into prison, with- 
out that it was granted them, to leave the country 
with their families and goods. 
_ It is for this reason then, that the abovementioned 
citizens, sympathizing in their hearts for their fel- - 
low -brethren, on account of their distress, have, 
through Christian, as well as human zeal, requested 
letters of recommendation from us, in order that by 
means of the same they may have a favorable access 
to your noble lordships, to prostrate themselves be- 
fore your excellencies, with respect and proper hu- 
mility, to excite compassion and pity in you for 
those who are persecuted, that you will give and 
grant them the liberty and reasonable permission, 
to leave the dominions of your lordships, with all 
that belongs to them . 

They are a class of people who, under our gov- 
ernment, and that of our predecessors, have lived 
for many successive years, and do still live, in this 
city, with all quietness and peaceableness, as has 
also been the case in divers other cities of this state; 
willingly contributing for the support of the Repub- 
lic, as much as is imposed upon them; discharging 
further the duties of good citizens and subjects, who 
have on no occasion been found deficient, in mani- 
festing an unusual love towards the confessors of the 
Reformed church. 

They still recently, while our brethren the Vau- 
dois, were so cruelly dispersed, contributed in this 



city, simply upon our recommendation, even to the 
sum of about seven thousand pounds Dutch money, 
to be used in the support of said Vaudois. 

It is therefore for this reason, Very Honorable 
and highly esteemed Lords, that we, considering 
these reasons, could not refuse to grant the effect of 
our Christian love to these our worthy citizens, in- 
terceding for them with your lordships, in favor of 
their fellow-brethren; praying your lordships, if you 
cannot be moved to let these poor people live under 
your government here, even as we do, that you 
would at least be pleased, to deal gently with them; 
granting them, according to the pattern and example 
of those of Schaffhausen, as also of the Duke of 
Neuburg, a Roman Catholic Prince, the liberty, 
and proper time, to remove with their families and 
goods; in which we doubt not your lordships will 
do a true and genuine work of mercy. We on the 
other hand assure you, that we shall not neglect, 
when opportunity offers, to reciprocate such obliga- 
tion in all that in which your lordships shall deem 
our intercession to be proper; as being truly, Very 
Honorable and highly esteemed Lords, very ready 
to serve your lordships, The Lords Burgomasters 
and Rulers of the City of Amsterdam. 

The nth of February, 1660. 
By order of said my Lords. 

Subscribed: N. Nicolai. 

Note. — It would be sufficient for the intelligent, 
if only the first mentioned letter were given, since 
the following contains almost the same words and 
circumstances; but as it was thought by some, that 
this work would not be complete, if any thing 
lacked of that which was also written to Zurich, we 
shall place said letter here in full. 



THE SUPERSCRIPTION OF THE LETTER TO THE 
GOVERNMENT OF ZURICH. 

To the very honorable and highly esteemed lords, 
our good friends, the lords burgomasters and syn- 
dics of the city of Zurich. 

Very honorable and highly esteemed Lords: A 
very notable number of our citizens, who with re- 
gard to their religion are called Anabaptists, have 
shown us, that those of their persuasion have now 
for several years been compelled, because of edicts 
published against them, to leave their abodes and 
goods in the canton of Zurich, without that it was 
granted them, to take their aforementioned goods 
with them, nor to enjoy the profit and income from 
the same, even to this day. 

It is for this reason then, that our said citizens, 
sympathizing in their hearts for their fellow-breth- 
ren, on account of their distress, have, through 
Christian as well as human zeal, requested letters of 
recommendation from us, in order that by means of 
the same they may have a favorable access to your 
noble lordships, to prostrate themselves before you, 
and to entreat you with respect and proper submis- 
sion, to have compassion and pity for those of their 



MARTYRS MIRROR. 



1079 



church; giving them, or to those whom they have 
authorized, the liberty and reasonable time, to dis- 
pose of their aforesaid goods, which are situated un- 
der your lordships' jurisdiction, in order that they 
may convey them away to where they may deem it 
convenient or necessary. 

They are a class of people, who, under our gov- 
ernment, and that of our predecessors, have lived 
very peaceably for many years, and still live, in this 
city, as also in divers other cities of this state; con- 
tributing with all diligence, to the support of the 
Republic, all that is imposed upon them, and dis- 
charging the duty of good citizens and subjects; 
who have on no occasion that presented itself been 
found deficient, to manifest their Christian zeal in 
an uncommon manner against those of the Re- 
formed religion; even as they also still recently, 
when our brethren the Vaudois were so cruelly dis- 
persed, contributed in this city alone, upon our 
recommendation, even to the sum of about 7000 
pounds Dutch money, to be used for the support 
and comfort of said Vaudois. 

It is therefore for this reason, very honorable and 
highly esteemed lords, that we, in consideration of 
the same, could not refuse this present effect of our 
Christian love, to these our worthy citizens, inter- 
ceding for them with you, praying your lordships 
in favor of their fellow-brethren : if your lordships 
cannot allow this poor people to live under your 
government as we do here, that you would at least 
be pleased to deal a little more gently with them, 
granting them, according to the example of those of 
Schaff hausen, and also of the Duke of Neuburg, a 
Roman Catholic prince, the liberty and proper time, 
to dispose of their goods and effects, in order that 
they may in pursuance therewith convey or trans- 
port the same to where they shall deem proper; in 
which we in no wise doubt, your lordships will do 
a true work of equity and mercy. We also assure 
you, that we on our part shall in no wise fail to 
evence our reciprocal and mutual duties, in all that 
in which your lordships shall deem it well to com- 
mit it to our intercession, as being truly and sin- 
cerely, very honorable and highly esteemed lords, 
very affectionately yours, and ready to serve your 
lordships. The burgomasters and rulers of the city 
of Amsterdam. 

The 2d of March, 1660. 

By order of said my lords. 

Subscribed: N. Nicolai. 

Thus did the noble and most laudable rulers of 
the city of Amsterdam, as fathers over their dear 
children, full of compassion and mercy, act in the 
matter of the afflicted and oppressed Swiss friends. 
God be their shield and very great reward. May he 
bless their wise reign. May he grant, that their 
days may endure as the days of heaven and earth. 

The very good example of the aforementioned 
rulers took such great effect in the hearts of some of 
the leaders in the French church of said city of Am- 
sterdam, that they were also moved, and kindled 
with a holy zeal of compassion, to labor in like man- 
ner, by friendly petitions, to the magistrates as well 



as to the members of the consistory of the cities of 
Berne and Zurich, for the deliverance and liberation 
of the oppressed. 

With regard to this, we could, if it were neces- 
sary, show their own writings. Truly, a miracle of 
the Lord ! Who should ever have thought, that 
Zion's deliverance should come through this way? 
But it is here, as the apostle has said for the conso- 
lation of the pious : We know that all ihings work 
together for good to them that love God. Romans 
8:28. We are persecuted, but not forsaken. 2 Co- 
rinthians 4:9. 



TO THE BLOODY THEATRE OF THE ANABAPTISTS, 
OR NON-RESISTANT CHRISTIANS.* 

To my Brother T J. Van Braght : 

A zeal and heavenly desire prevades th' inspired 

strings 
Of David's harp, whose tuneful chords a mournful 

feeling brings ; 
When fear of death was strong within, those 

strains from Zion would roll, 
In psalms to demonstrate his grief and gloominess 

of soul. 

Such zeal, O brother, did I see from thee, like 
flashes burst, 

As thou the Christian martyrs' deaths^and stead- 
fast faith rehearsed : 

E'en at the very time when sore afflicted, thou 
didst lie, 

And thou didst seem to realize that thou must 
shortly die. 

Wilt thou not save that care and zeal which thou 

dost now exhaust, 
And cease awhile that sacrifice, which all thy 

strength has cost ? 
And with the sick and weak awhile from active 

service hold, 
In which, as I have said, thou hast engaged with 

zeal untold. 

Yet, well I know that thou, like Christ, must ever 

onward go, 
And teach the world the word of God, while 

traveling here below. 
To show the world what we should bear, and 

what the martyrs bore : 
Thou wast, by studying God's blest word, impelled 

to work the more. 

P. Van Braght. 



* This poem, by P. Van Braght, written to his brother, the 
author, on the occasion of a severe illness, from which he was not 
expected to recover, during the progress of the work, appears in the 
original, on page 58. During the progress of the work on the pres- 
ent edition it was translated by A. B. Kolb,_and hence we give it_a 
place here. — Publishers. 



1080 



MARTYRS MIRROR. 



TERTULLIAN S CONSOLATION AND ENCOURAGE- 
MENT TO THE MARTYRS IN PRISON IN THE 
TIME OF THE HEATHEN EMPERORS, 
IN THE YEAR 200. 

Ye blessed and chosen martyrs of Jesus Christ, 
receive from me also, somewhat that may tend to 
your spiritual refreshment, in addition to the tem- 
poraFcomfort and'maintenance with which the lady, 
the church, has supplied you from her own breasts, 
and the brethren from their individual labor. For, 
it is not profitable to nourish and cherish the body, 
while the spirit is permitted to suffer hunger; and 
when assistance is rendered to that which is weak, we 
should not neglect that which is still weaker. How- 
ever, I am not the person to address you. Never- 
theless, the most consummate soldiers are addressed, 
not only by masters and their superiors, but also by 
plain persons and those of inferior rank, receiving 
occasionally abundant and circumstantial exhorta- 
tions from them. Hence, it has frequently hap- 
pened, that the representations and admonitions of 
such persons, have afforded them signal advan- 
tage. 

Therefore, ye blessed, above all things, grieve not 
the Holy Spirit who has accompanied you into 
prison; had he not entered with you, you would not 
now be in bonds. Strive, therefore, to retain the 
Holy Spirit with you there, that he may lead you 
from prison and conduct you to the Lord. The 
prison is indeed the house of the devil, in which he 
keeps his household; but you have gone into prison 
for the purjrose of trampling upon him in his own 
house; for when you contended with him without, 
you totally vanquished him. Wherefore, he shall 
not say: "They are in my power, I will tempt 
them with disgraceful hunger, with apostasy, or with 
dissension among themselves. ' ' He will flee from 
your sight, and hide himself in his abyss, like a 
frightened, halting, torpid, accursed and vanquished 
serpent. 

Moreover, he shall not be so successful in his 
kingdom, as to excite dissension among you, and 
incite you against one another; but he shall find you 
equipped and armed with concord, since your peace 
is to him a war. Even though some of you have 
not enjoyed this peace in your churches, yet they 
have usually obtained it through prayer, from their 
fellow martyrs in prison. You ought, therefore, to 
have and preserve this peace among you, that you 
may impart the same to others. Other hindrances, 
such as parents, etc., have accompanied you to the 
prison door. Thenceforth, you are separated from 
the world, and much more from the perishable 
things of the world. It should not be a source of fear 
and distress to you, that you are separated from the 
world; for when we consider that the world is rather 
a prison, we can perceive that you have rather es- 
caped from than been committed to prison. For 
the world is filled with greater darkness, obscuring 
the minds of men. The world binds sinners with 
more ponderous chains, in order to keep their souls 
in bondage and security. The world exposes 
adulterous mankind to more desolating impurities. 



In fine, the world contains more prisoners; namely, 
the whole human family; and, moreover, is awaiting 
a sentence, not this sentence of aldermen or judges, 
but the judgment of God. So, ye blessed, ye are 
now in a place of refuge or safety from the prison of 
the world; true, there is darkness in that refuge, but 
you are a light in that darkness. There are indeed 
prisoners there, but you are God's freedmen; there 
is a loathsome smell there, but you are a sweet 
savOr. These judges have to look for a judge, but 
you it is who shall judge these judges. 2 Cor. 6:2; 
Rev. 3:21. Those may indeed be distressed 
who sigh after the wealth of this world, but a true 
Christian had already renounced the whole world 
when he was out of prison: and now that he is in 
prison he also renounces the prison. To you who 
have renounced the world, it matters not in what 
part of the world you are. And if you have but 
some of the joy of this life, it is profitable dealing to 
lose or relinquish a trifling bargain, in order, there- 
by, to gain a greater one. I forbear mentioning the 
magnitude of the reward and glorification to which 
the martyrs are called of God. Rev. 3:21. 

Still, we would hereby compare the life of the 
world and the prison life; the spirit gains more in 
prison than the body loses. Nay, the body loses 
not the necessaries of life, in consequence of the 
providence of the church and love of the brethren. 
But the spirit, moreover, makes such acquisitions as 
are every way advantageous to faith; for there (in 
prison) you see no strange gods; there you are not 
offended with their images ; there you are not 
molested by the great throng of men, which takes 
place at the festivals of the heathen; you are not en- 
veloped with foul stench; you are not terrified with 
the shrieks of the horrid exhibitions, and with the 
fury and insolence of tumult, when the heathen tra- 
gedians make such vain representations. You are 
not disgusted with the sight of public brothels; you 
are free from offense, from temptation, from evil 
thoughts, nay, from persecution. The prison affords 
to Christians all the advantages derived by the 
prophets from their solitary wilds. The Lord was 
wont to withdraw from the people, that he might 
enjoy the more freedom in prayer, and in retire- 
ment from the world. Nay, in the wilderness, he 
manifested his glory to his disciples. We will, 
therefore, discard the name prison, and substitute 
that of separation, for, though the body is therein 
secluded and confined, yet all things are open to the 
spirit. Let the spirit then issue forth and wander 
abroad, not in shady orchards or spacious pleasure 
houses, but let it travel in the way that leads to 
God. Phil. 3:20; Col. 3:2; Heb. 13:14. 
So often as you expatiate in the spirit, so often will 
you be beyond the confines of the prison. The feet 
are free from the shackles, when the hands are up- 
lifted to heaven; the mind carries the whole man 
with it, taking him wherever it goes: hence, our 
hearts should be wherever we should have our 
treasures. Matt. 6:21. 

But be it so, ye blessed, that the prison is irk- 
some to the Christians : yet we must remember, that 
we are called to the warfare of the living God. 
Eph. 6; and the more especially as we have taken 



MARTYRS MIRROR. 



1081 



the sacramental (baptismal) vow. Nay, no soldier 
marches to war with joy and delight. He marches 
forth to the battle, not from his bed, but from his 
tent, equipped and girded about, when the whole 
work is a series of trouble, sorrow and turmoil; nay, 
in peace they are free from labor. They teach with 
trouble to endure the fatigues of war; they march 
under arms, they exercise in the field, sink ditches 
and saw wood for the various kinds of armaments 
and fortifications. All is one continued labor and 
toil, lest the body or the mind should be influenced 
by fear; from the evening twilight till the dawn of 
day, from the heat of summer to the cold of winter, 
from the taking off of the coat till the putting on of 
the armor, from silence till clamor, from tranquillity 
till alarm. 

Therefore, ye blessed, inure yourselves to all the 
hardships of the soldier, for the exercise and 
strengthening of the mind and body. You are now 
marching in a good contest, in which the living 
God is the dispenser of the prizes, and the Holy 
Ghost the keeper; the coronation is an everlasting 
jewel, the citizenship angelic existence in heaven, a 
glory that shall endure forever: therefore, it is Jesus 
Christ who dispenses the prizes to you, who has 
given you the unction of the Holy Spirit, and ad- 
vanced you to this grade of honor; may he with- 
draw you from lighter work before the day of battle, 
that you may be assailed with greater violence, and 
your strength be confirmed ; for the combatants 
have to undergo severe discipline and exercise, 
in order that, by exertion, their physical powers 
may be improved. For, for this end they are kept 
fromvenery, rich victuals, and strong drink ; they are 
subjected to constraint, tortured and exercised; and 
the greater preparatory exercise they take, the 
greater is their hopes of victory. Now they do it, 
says the apostle (i Cor. 9:25), to obtain a cor- 
ruptible crown; but we shall obtain an eternal one. 
We should, therefore, make the prison a place of 
trial and exercise, that we may be inured to every 
misfortune and inconvenience, and so appear with 
the greater confidence, before the judgment-seat of 
Christ. 

We are not unacquainted with the declaration of 
the Lord Jesus: "The spirit is willing, but the flesh 
is weak." We ought, therefore, not to fear or be 
dismayed, since the Lord declares that the flesh is 
weak; but he has told us beforehand, that the spirit 
is willing and ready, in order that he might know 
which should be subject to the other, namely, that 
the flesh should serve the spirit, the weaker submit 
to the stronger — that the former might also acquire 
strength of the latter. The spirit should converse 
about the general eternal salvation, and not about 



the inconvenience of the prison, but meditate upon the 
contest, and what greater hardships may still be in re- 
serve. Perhaps the flesh will be terrified at the huge 
sharp sword, the lofty gallows, the ravenous beast, 
or the exquisite pain of the flames, and the numerous 
instruments of torment; then will the spirit and flesh 
stand in opposition. What though this be great 
cruelty, numbers have suffered it with great joy; 
nay, persons have voluntarily desired and longed for 
it, in order to acquire honor and a name; and not 
only men but women. Hence, ye blessed, you may 
know how to deport yourselves according to the 
measure of your race. 

It would consume too much time to mention all 
who have been executed with the sword, under the 
influence of a strong desire for such a death. Among 
females, there is Lucretia, who, being ravished, 
pierced her bosom with a dagger in the presence of 
her friends, that she might leave behind her the fame 
of her chastity. Mutius burnt off his right hand, 
in order, thereby, to acquire a name. How, also, 
that many other extraordinary inconveniences and 
tortures have been suffered for the acquisition of 
worldly honor and fame, we omit for brevity's sake; 
and add: If temporal honor is worth so much tor- 
ture and pain, endured through strength of mind, so 
that fire, sword, gallows, wild beasts, and torture 
were contemned for the reward of human fame, I 
may well say, that this, our affliction, is extremely 
light in comparison of the heavenly glory and the 
divine reward. If glass is so valuable, how much 
more precious are jewels? Who, then; would not 
much rather suffer so much for a real, substantial 
good, when so many endure so much for an unsub- 
stantial one. I now dismiss the consideration for 
temporal fame; still the strife of indignation and that 
of martyrdom are analogous, etc. 

This outward exercise, ye blessed, the Lord has 
not permitted to enter the world to no purpose; but, 
for our sakes, to warn us, thereby, that we shall be 
put to shame and confusion at the last day, if we 
are afraid of suffering for the sake of truth unto sal- 
vation, that which others have endured for the sake 
of vanity, unto perdition, etc. And in conclusion, 
let us consider the end or design of the creation of 
man, at which we must arrive, that such reflection 
may stimulate us to prepare ourselves resolutely to 
endure those calamities which equally befall the will- 
ing and the unwilling, (namely, the punishment of 
death, etc.) There is no person who would not 
still suffer for man' s sake ; why then should we 
hesitate or fear to suffer in the cause of God, who 
will recompense us with the purest love, and with 
joy and everlasting glory? Meditate upon this, ye 
blessed. 



•^ 



J»— S#£— «L 



^ 



Contents. 



PUBLISHER S PREFACE, 

TRANSLATOR'S PREFACE, 

INVOCATION, 

AUTHOR'S PREFACE 

TO THE READERS IN GENERAL, 

INTRODUCTION 

OF THE TRUE CHURCH OF GOD, ITS ORIGIN, PROGRESS, AND IMMOV- 
ABLE STABILITY, THROUGH ALL TIMES, 

POEMS IN THE ORIGINAL LANGUAGE, 



PAGE. 

3 

4 

5 

6 
ii 
15 

20 

58 











—FIRST 


PART. 






ACCOUNT OF 


HOLY 


BAPTISM 


IN THE 


FIRST CENTURY 


6l 


" " 


" 


" 


it << 


SECOND 




97 


" " 


" 


" 


" " 


THIRD ' 




114 


<< << 


" 


" 


<< << 


FOURTH ' 




148 


" " 


" 


" 


" " 


FIFTH ' 




181 


<< (i 


" 


" 


" " 


SIXTH ' 




195 


" " 


" 


'* 


" " 


SEVENTH 




206 


<< << 


" 


" 


" " 


EIGHTH ' 




212 


" " 


" 


" 


" " 


NINTH ' 




224 


" " 


" 


" 


" " 


TENTH ' 




238 


" " 


" 


" 


" " 


ELEVENTH ' 




249 


" " 


" 


<' 


" " 


TWELFTH ' 




260 


" " 


" 


" 


" " 


THIRTEENTH ' 




288 


" " 


" 


" 


" " 


FOURTEENTH ' 




309 


" " 


" 


" 


" " 


FIFTEENTH ' 




321 


ACCOUNT OF THOSE WHO SUFFERED IN THE FIRST 


CENTURY, 


65 


" " 


" 






" 


" " SECOND 


" 


IOI 


" " 


" 






" 


' " THIRD 


" 


121 


" " 


" 






" 


' " FOURTH 


" 


166 


" " 


" 






" 


" " FIFTH 


'■' 


190 


" " 


" 






" 


' ' ' SIXTH 


" 


202 


" " 


" 






" 


' " SEVENTH 


" 


209 


(< (i 


" 






" 


' " EIGHTH 


" 


219 


" " 


" 






" 


" " NINTH 


" 


231 


" " 


" 






" 


" " TENTH 


" 


245 


" " 


" 






" 


" " ELEVENTH 


" 


254 


" » 


,, 






( , 


< " TWELFTH 
" " THIRTEENTH 
" " FOURTEENTH 


(( 


279 
292 

314 










" " FIFTEENTH 




327 










-SECOND PART. 







TO MY BELOVED FRIENDS, ETC 341 

PREFACE TO SECOND PART, 343 

ACCOUNT OF HOLY BAPTISM IN THE SIXTEENTH CENTURY 35 1 

ACCOUNT OF THOSE WHO SUFFERED IN THE SIXTEENTH CENTURY, 395 

OLD BOOK OF THE MARTYRS MIRROR, 398 

ACCOUNT OF THOSE WHO SUFFERED IN THE SEVENTEENTH CENTURY, IO42 



Index. 



-a— 



Page. 

332 



25J 



506 



Abraham of Cholchester burned 
" put to death 
" Picolet 

letter of 

Absalom van Tomme 

Address of Zeno to Candidates 
" to the worldly minded 
" " " young, middle-aged, 
and old 

Ado Trevirensis, baptism, A. D. 1076 

Adrian, a bishop punished 
" Gorneliss and others 
" " a prayer 507 

" " an admonition 508 — 510 

" " a confession 510 — 515 

" de Rieu 676 

" Willems 692 

Adriaen Brael, at Bruges 629 

" den Burry 659 

" Ol 783 

" van Hee and Joos Meeuwens 562 
" Pan and his wife 595 

" "a letter from 595 

" " another letter 595 

" Pieters and Barber Joosten 810 
" Janss Hoedemaecker burned 841 
" " " 1st letter 841 



2d 



" Rogiers 

" first letter 

" " sec'd " 

third " 

" Hoedemaecker 

Adriaenken Jans burnt 

" letter 



842 



1 her 



Advertisement 1076 

Aechtken of Zierick — Zee 599 

Aedesius, brother of Apphian drowned 175 

Aeltgen Baten and Maeyken Wouters 1033 

Agapitus, put to death 126 

Agathonica and others put to death in 

Agathopus, a deacon, drowned 175 

A lad of fifteen years 483 • 

Albanus, a teacher, burned 192 

Albert of Gaul martyred 221—222 

Albigenses, confession of 274 

" orWaldenses, distinction of 293 

" a plain distinction 295 

" 180 burned 295 

" 60 " at Casser 296 



" 5° " for the faith 

" 400 " at Lavaur 

Alexander of Phrygia executed 
" the Greek martyr 

" of Jerusalem put to death 

" burned at Alexandria 

" torn by wild beasts 

Alcibiades martyred 

Alfuard put to death 

Algerius, a youth, letter 
" offered up 

Allert Janss 

Aloida and Nunilo put to death 

A man burned in London 

Ambrose, articles of faith 

Ammonaria 

Ammonius put to death 

Ammon, a deacon 



Page. 
Andrew, the apostle, crucified 84 
" Claessen beheaded 428 
" Kofler beheaded 456 
" Samuel and Dirk Pieters 458 
Andries de Meulenaer, at Bruges 629 
" N., his father and brother 807 
Andries Langedul 608 
Andries N. 807 
Andries Pirchner 1003 
Andronicus martyred 83 
" put to death 141 
" first examination 142 
" second "' 144 
" third " 146 
" account of death 147 
Anna Maler and Ursula 421 
" of Freiburg 419 
" of Rotterdam 436 
" " " letter to her son 436 
" Cantiana 480 
Anneken and others 476 
" Ogiers drowned 806 
" Heyndricks 833 
" Botson, Janneken, her 
daughter and Maeyken 
Pieters 1005 
" van den Hove 1035 
" " " " further ob- 
servation 1036 
" van Bruyssel 956 
Anpleunis van den Berge 726 
Answer to the question, Whether all 
the people mentioned in this 
book confessed the faith of the 
Anabaptists 17 
Anthimus, bishop at Nicomedia 169 
Anthonis Keute at Bruges 629 
" the weaver 844 
' ' Ysbaerts 941 
" Claes and others 615 
Anthony Keyn beheaded 457 
" van Asselroye 479 
Welsch 638 
" Hinnelberg 1065 
Antipas burned 92 
Antonis Schoonvelt and others 627 
Anysia, a young girl, slain 179 
A pious brother 526 
Apollonia burned 129 
" wife of Leonhard Seyle 434 
Apostles Creed 26 
Apostolics put to death 282 
Apphian, a youth, drowned 174 
Aquila martyred 83 
Aquilina put to death 178 
Arent Block 885 — 886 
Arent van Essen and Ursel, his wife 805 
Arent Jacobs, wife and son 438 
Ares put to death 177 
Aristarchus slain at Rome 83 
Arnald, a lector, burned 281 
Arnobius 011 baptism 148 
Arnold, a teacher, martyred 204 
" Marsilius, Theodoric and oth's 284 
" account 
of their views 284 
" their ex- 
amination, etc. 285 
" their con- 
stancy 285 
Articles of faith from John Wickliffe 324 
A Smith at Konien 484 



Page. 

Asterius crucified 139 

Ater burned 130 

Atrocious treatment of Christians 107 

Attalus roasted in an iron chair 112 

Augurius burned 135 

Augustine, the baker 532 

Aurea, a maiden, beheaded 236 

Auxentices put to death 179 

A youth persecuted 112 



-B- 



Babylas of Antioch beheaded 130 

Balthasar Huber and his wife 448 

Baptism in the first century 61 

Baptism of John 61 — 62 

" " Jesus 62 

' ' commanded by Christ 62 

" practiced by the apostles 62 

" testimony of the apostles 63 

" not to be administered to 

infants 63 

" testimony of the fathers 64 

" in the second century 97 

" Dionysius on 97 

" Justinus " 97 

" Gratianus " 9g 

" Clemens Alexandrinus 99 
' ' of infants not mentioned by 

Clemens 99 
' ' further remarks on 100 
" in the third century 114 
" Tertullian on 115 — 116 
" Leonilla and her grandsons 117 
" Origen Adamantius on 117 — 119 
" Notice concerning the writ- 
ings of Origen 119 
" P. J. Twisck on different 
points of the doctrine of 
Origen 118 
" of Virian, Marcellinus and 

Justin 119 
" ofPancratius 119 
" " Bassilla 119 
" " Pontus 119 
" " Nemesius 120 
" Testimony of Cyril of Jeru- 
salem on 120 
" Arnobius on 121 
" in the fourth century 148 
" ofFusca 148 
" Donatus on 149 
' ' of Athanasius 150 
" Council of Nice 151 
" ofHilarius 152 
" Views of Hilarius 152 
" of Monica 153 
" Canons respecting 153 
" of infants declared against 

at Neocesarea 153 

" of St. Martin 153 

" of St. Ambrose 154 

" Fphrem Syrus on 155 

" Gregory of Nyssa on 155 

" Optatus Milevitanus on 156 

" Gregory of Nazianzus 156 

" ofNectarius 157 

" Basilius and Fubulus 157 

on 157—158 

" Chrysostom on 158 

" Benefit, etc., of 159 

" of Jerome 161 



1086 



MARTYRS MIRROR. 



Baptism, Jerome on 9?% 162 

of Augustine 163 

of Fpiphanius 165 

Fpiphanius on 165 

of Constantine and Theodosius 166 



Baptism in the eleventh century, 249 

" Jacob Mehrning on 250 

" Anselm on 250—251 

" Algerus on 251 

' ' Buchard of Worms on 252 



in the fifth century, 


181 


" Lanfrancus writes 


252 


of infants opposed by Victor 


181 


' ' Bruno bishop of Angiers 


252 


" Victorinus 


181 


" Berengarius, deacon 


252 


" Synesius Syrenus 


182 


" Beroldus on 


253 


Sedulius on 


183 


' ' Ado Trevirensis on 


253 


Hilarius ' ' 


183 


" Juo Carnotensis on 


253 


Prosperus on 


184 


" A. D. 1090 


254 


Maximus " 


185 


' ' in the twelfth century, 


260 


Cyril of Alexandria on 


185 


" Waldenses on 


261 


Received by a Jew 


186 


" Rupert Tuiciensis on 


261 


Faustus Regiensus on 


186 


" D. J. Vicecomes 


262 


Fvagrius on 


186 


' ' Ludovicus Vives on 


263 


Fucherius on 


187 


" Petrobrusians 


263 


at Carthage 


187 


' ' Arnulph , Bishop of Lyons 


263 


of Nazarius 


187 


" Hildebert, Bishop of Mayence 263 


Salvian of Massilia 


188 


' ' Arnald of Brescia on 


263 


of Authymius, Sisinnius, etc 


, 188 


' ' Henricus Petri Tholossanus 


263 


Primasius on 


189 


' ' in the thirteenth century, 


288 


Fulgentius 


189 


" Jacob Mehrning from Cent. 




Clodovius and people 


190 


Mag. 


289 


in the sixth century, 


190 


" Peter de Bruis on 


289 


Cassiodorus on 


195 


" Henry of Toulouse 


289 


Mehrning and Montanus on 


197 


" of the true 


290 


Justus Origelitanus on 


199 


" Principal points of doctrine 


290 


Olympiodorus on 


199 


" Account of Sebastian Franck 290 


Peter on 


199 


" Gerard Sagarellas on 


291 


of the Jews, etc., on Faster 




" Form or mode of 


291 


and "Whitsuntide 


200 


" Alexander on 


291 


of Brunechildis 


200 


" Probus, Bishop of Tullo, on 


291 


Donatus on 


201 


" in the fourteenth ce?itury, 


309 


in the seventh century, 


206 


" Jacob Mehrning on 309 — 310 


of Anastasius, Caesarea, etc., 


207 


" Views on 


310 


of Jews and others 


207 


' ' Dulcinus and Margaret 


310 


Zeno of Verona on 


208 


" Views of heretics (so called) on 310 


Jacob Pamelius 


208 


" John Wickliffe on 311 


—312 


Bracerensian counsel renewed 208 


" William Swinderby and 




Isadorus on 


209 


Walter Brute on 


313 


J. Pomorius on 


209 


" Nicephorus Callistus on 


313 


in A. D. 700 


209 


" Charles, Bishop of Milan 


313 


in the eighth centtiry, 


212 


" in the fifteenth century, 


321 


Germanus on 


213 


" of the Taborites 


325 


Bede on 


213 


" D. Balthazar Lydius 


325 


Amalarius Fortunatus 


214 


' ' Jacob Mehrning on 


326 


Roman practice favorable to 


215 


" Fxtract from History of 




ofWittikind 


216 


Baptism on 


326 


What was required of cate- 




' ' in the sixteenth century, 


35i 


chumens 


216 


" Ludovicus Vives on 


353 


Albinus on 


216 


" Nicephorus on 


354 


J. Mehrning on 


218 


' ' Thomas van Imbroeck on 


355 


Sebastian Franck on 


218 


" Jacob de Roore on 


359 


P. J. Twisck's account of 


218 


" John Wouters van Kuyck on 


359 


in the ninth century, 


224 


• " Christian Gasteiger on 


359 


lamentation 


224 


" Bartholomew Panten on 


360 


Haimo on 


225 


Barba slain 


104 


Gratian to his contemporaries 227 


Barbara Thielemans, six brethren, 




Rabanus Maurus on 


227 


etc., burned 


465 


Angelomus on 


228 


' ' Meylin and others 


1053 


Council at Paris on 


228 


" Kolbin " " 


1053 


Slaves baptized 


229 


NeefT " 


1062 


Huldricus, complaint 


229 


Barbel put to death 


506 


Hincmar, Bishop Laudun 


229 


Barbelius slain 


104 


Hincmar, Bishop of Rhiems 




Barbelken Goethals 


830 


229 — 230 


letter 


830 


Paschasius on 


230 


Barber Jans 


807 


Remigius on 


231 


Barbly Ruff 


1062 


P. J. Twisck on 


231 


Barnabas put to death 


73 


in Ike tenth century, 


238 


Barsimaeus slain 


104 


Giselbert on 


240 


Bartel and others put to death 


481 


Ansbert on 


241 


Bartholomeus Panten 


1025 


Smaragdus on 


241 


" " first letter 


1025 


Theophilact 


242 


" " second letter 


1026 


of Theridates 


244 


" " discussions 


1027 


" Namesius 


244 


" " testament to 




" Olympius 


244 


his daughter 


1029 


' ' Placidus, his wife and two 




Bartholomew tortured and flayed 


85 


sons 


245 


Bartholomew, the potter 


529 


Fulbertus of Carnotanses on 


245 ' 


Basilides beheaded 


124 



Page. 
Basileus, Bishop at Pontus, burned 180 
Beerentge, a maiden 5 I 9 

Belief of these people 312 

" " William Swinderby 313 

Believers put to death 454 

Benefit, virtue and operation of bap- 
tism 159 
Benjamin, a deacon, put to death 193 
Berengarius, a deacon, condemned 258 
" followers anathematized 260 
Berengarians banished 280 
" burnt 281 
Betgen, Neelken and Mariken Franss 594 
Biblis, Aquilina and Fortunata 178 

" put to death 178 

Big Henry, Jerome Segers, etc., 485 

Blandina persecuted 112 

Blasius Beck beheaded 457 

Bloody oppression of believers, etc., 194 
Brother Alda 4 2 3 

Bruno, bishop of Angiers, condemned 258 
Bruyn and others 844 

Burckhardt Aman i°54 



Calapodius put to death 

Carius Prader and others 

Carpus and others put to death 

Casper Tauber 

Cassian put to death by his scholars 

Catharina, a maiden, beheaded 

' ' Mulerin 

Catharine of Thou 
Catharine burnt at the stake 
Cecilia put to death 
Charge of William I. to the magis- 
trates of Middelborgh 
Charles, Bishop of Milan 
Charlo de Wael 

Christian from Eukeraet, and others 
Christian executed with the sword 
Christian Langedul 

" " first letter 



" " second letter 

third letter 
" " another letter 

" " last adieu 

Christians burned at Toulouse 
Christians during the fourth perse- 
cution 
Christiaen Gasteyger 
" Rijcen 

" " examined by, etc., 

" " another letter 



" " consolatory letter 

" " exhorts his wife 

" " letter to his wife 

Christina Harring 

Christoffel from Geistens, and others 
Christoffel Buyze, Laurens van Ren- 
tergen, Joost Meerssenier and 
Grietgen Baets 
Christoffel Fierens 
Chrysostom's views respecting bap- 
tism 
Chrysostom's views on articles of faith 
Church of Christ 
Claudine le Vettre and a brother 
" " " and a brother 
further account 
Cladius crucified 

Claes Roders and Pieter Claes Jans 
" Leeks 

•* Gerbrants and others 515- 

" de Praet, confession of 533- 

" Opreyder 
" van Armentierss 



MARTYRS MIRROR. 



1087 



Page. 

Claesken, confession of before the 

commissary 588 
" " " before the 

inquisitor 588 

" a letter 59 2 

another letter 59 2 

Clement of Scotland burned 221—222 

Clement Hendrickss 797 

first letter 800 

" second letter 800 

" " third letter 801 

" " fourth letter 802 

fifth letter 803 



Cointha stoned 

Coming of Christ 

Command to teach and baptize, etc., 

Conclusion 

Conclusion to the fifteenth century 



37 



the shoemaker, letter 
Jan of Haerlem burned 
Cruelties practiced by Nero 

instituted by Regnerus 
Cruelty and misery of this persecution 
' ' of Emperor Aurelian 
" of the Arian King, Honoricus 
" of Elvelid, the Mohammedan 
Cyrenia 

Cyril, points of faith 
Cyrilla put to death 



Damian of Algau 


449 


Daniel Kopf, with two brethren and 




four sisters 


419 


" Verkampt 


560 


" Kalvaert 


640 


" de Paeu 


696 


" van Vooren and Passchier 




Weyns 


696 


David and Levina 


528 


Deaf Betgen, Betgen of Ghent and 




Lijsken Smits 


615 


Decree of Pope Lucius III against 




the Waldenses 


286 


" Ilphonsus, king of Aragon, 




against the Waldenses 


287 


first and second, of Frederic 




II against the Waldenses 




and Albigenses 


304 


" third of Frederic II 


305 


" published in England 328,434 


" " by the Romanists 


397 


' ' against the Anabaptists 


399 


" " Menno Simon 


449 


" for the introduction, etc. 


483 


" against the Anabaptists 


1007 




i°43 


" further observation 


1043 



Page. 
Decrees, renewal of 53 0- 532 

Defense and confession of Andrew 

Smuel and Dirk Pieters 458 

Defense and confession of Anabap- 
tists 1048 
Demetrius put to death 179 
Derthuin, Bertherius, Anobert, etc. 220 
Didius put to death 179 
Dieuwertgen, and others 477 
Digna Pieters drowned 53° 
Dileman Snijder, and others 565 
Dingentgen of Honsschoten 900 
Dionysia beheaded 130 
Dionysius Areopagita martyred 104 
" bishop at Alexandria exiled 135 
Dioscorus, greatly tormented 130 
Dirck Mieuwess 832 
Dirk Pieters Krood, and Pieter Trijnes 447 



of " 




338 


" " Smuel burnt 


458 


Conclusion of the sixteenth century 


1040 


" " " testament of 


460 


Confession, first 




26 


" " " letter of consolation 461 


" . second 




32 


" Jans and others 


506 


third 




36 


" Lamberts, Christian Wettereu 




of the Waldenses and 




and Antonijn de Wale 


640 


Albigenses 




274 


" Willems 


710 


" of faith, ancient 




313 


" Anoot and Willem de Zager 


727 


" of faith, etc., 




332 


" Andriess 


74i 


of faith 


360—395 


Discordance of Papistic writers 


49 


" of Claes de Praet 


533 


-538 


Divine judgments, etc. 


55 


" of Claesken 




588 


Doctrines of Origen 


118 


Conrad Feichter and others 




425 


Document to the city of Berne 


1073 


Koch 




659 


" " " " " Zurich 


1073 


" first letter 




660 


" " " cities of Switzer- 




" " second letter 




661 


land in behalf of Adolph 




Conversion of Euvodius 




164 


de Vrede 


1073 


Cornelis Gijselaer and one Michael 




Donotiau beheaded 






885—886 


Donuina put to death 


139 


Cornelis van Kulenburgh, a lad 




517 


Douwe Eeuwouts 


850 


Cornelis Claess 




676 


Dulcinus and his wife Margaret, etc. 


316 



— E— 



the 



Edict against the Christians, 

years 284 and 302 
" of Theodosius and Honorius 

against the Anabaptists 
" first version— second version, r 

etc. , of above 
" second by those of Zurich 
" by Charles V 
" against Mennonists 
" " Anabaptists 



1072 



1076 



" what was done for mitigation 

of same and for the release of 

the prisoners 

" concerning the, against the 

Anabaptists 

Eighteen persons burned at Salzburg 411 

Election of the Pope - 50 

Eleven and then seven 478 

Elias put to death 177 

Elizabeth drowned ♦ 464 

" and Hadewijk 525 

" Meylin 1053 

" Hilzin 1053 

" Bachmanni 1061 

Ellert, Jans, six brethren, etc., burned 465 

Elssa Bethezei 1061 

Ennathas, a maiden, burned 177 

Epaphras slain under Nero 83 

Epimachus burned at Alexandria 129 

Epipodius martyred 314 

Epolonius of Antioch beheaded 130 

Ethiopian put to death 102 

Eucratis, a maiden, died in prison 172 

Eugenia beheaded at Cordova 246 

Eugenius, Auxentius, Maodatius, etc. 179 

Eulalia burned with torches 170 

Eulogius burned 135 

Eunus burned at Alexandria 129 



Euphratesia, seven brothers and 
others put to death 

Euplius beheaded 

Eusebius and others put to death 

Eustace Kuter 

Evert Nouts, examination, tortured 

and sentenced 552- 

" Hendricks of Warendorp burnt 

Expulsion of the Christians from 
Metz, and burning their books 

Extracts from book of criminal sen- 
tences of city of Amsterdam 731- 

Extracts from book of criminal sen- 
tences of the town of Gouda 



Faes Dircks and two others 808 

" " confessions 808 

" " first examination 808 

" " second examination 809 

" " third examination 809 

" " execution 809 

Fall of man 37 

False and true church 42 

Father Abraham of Cholchester, burnt 332 

Faustina and Jacobita put to death 105 

Faustus put to death 179 

Feanchoys van Elstlandt 628 

Feet-washing 30 — 39 

Felician thrown to beasts 174 

Felicitas and her seven sons at Rome 106 

" " others 123 

Felistis, Jans, burned 518 

" " death sentence 518 

Felix, bishop at Thibaris, put to death 173 

" Mantz 400 

" Landis and his wife Adelheid 

Egli 1060 

Fierijntgen Ketels, Leentgen, her 

mother, with Pierijntgen and 

Marijntgen van Male 640 

Fifty-four persons burned 942 

Fije and Eelken 466 

Florentin put to death 137 

Fortunata put to death 178 

Forty youths burned 176 

" women and others burned 180 

" Christians slain A. D. 566 205 

" two persons put to death 675 

Four brethren and four sisters 419 

Four God-fearing women 130 

Four persons banished 280 

1044 

Fourteen persons burned 255 

" " further observation 255 

Francais, the carpenter 727 

Franchoys de Swarte, with Klaesken, 

his wife 637 

Francijntgen Meulenaers at Bruges 626 

Francijntgen and others, 532 
Francis of Bolsweert 
' ' van der Sach 
Francoys van Leuven 
Frans Sweerdtveger 

" Tiban and Little Dirk 
Fransken Vroevrouwe 
Fructuosus, bishop Tarragona, burned 



•155 



— G— 

Gaius of Alexandria exiled 135 

Gallus Schneider 1059 

Geleyn Corneliss 

George Wagner 

" Blaurock and Hans van der 

Reve 415 

" " memorial of 416 
" " consolatory admonition 419 

" Bauman 422 



401 



1088 



MARTYRS MIRROR. 



Page. 

George Gruenwald 423 

" Steinmetz 423 

' ' Zaunringerad 424 

' ' Vaser and I,eonhard Sailer 430 

' ' Libich and Ursula Hellrigling 449 

' ' Raeck 620 

" Friesen, a cabinet maker 636 

" " an admonition 636 
" Pruckmair 1005 
" Wanger 1024 
Gerard and thirty others branded 

and scourged 283 
" etc., answers to questions 283 
'■ " summary of doctrine 2S3 
" " conduct toward the fath- 
ers in the council 284 
" " joyful going outand mis- 
erable death 284 
" further observations 284 
" Sagarellus burned 308 
Germanicus devoured by beasts 111 
Gerrit Hasepoot burned 538 
" van Kempen 479 
" Duynljerder 711 
" van Maudel, confession of faith 734 
" Corneliss put to death 835 
Getulicus and others slain 106 
Gillis put to death 476 
G. Kleermaecker put to death 917 
G. " letter 917 
God and the creation of all things 36 
Golauduch of Persia put to death 205 
Gomer, the mason, and others 615 
Gotthard of Nonenburg 568 
Govert, Gillis, Mariken and Anneken 476 
" Jaspers put to death 559 
Grietgen, Naentgen and others 484 
" and others 53 2 
" Tanneken, L,ijntgen and 

Stijntgenof Aix-la-Chapelle 561 

" Bonaventeurs 599 

" van Sluys 9 20 

Grietjen " Bruyssel 956 

Guljame van Dale 631 

Gysbert Jans, six brethren, etc., 

burned 

— H— 

Hadewijk and Elizabeth 
Hans Koch put to death 

" Schlaeffer 

" Pre tie 

" Feierer with five brethren and 
three sisters 

" Langtnantel, etc. 

" van der Reve 

" Wucherer and Hans Bartel 

" Seyel and Hans of Wels 

" Simeraver 

" Huber 

" Blietel 

" Staudtach beheaded 

" van Overdam, confession 
" " letter 

death 

" Keeskooper, letter of 

" " death of 

" van Monster and others 

" Borduerwercker 

" PichnerofSal 

" Brael persecuted 

" den Duytsch 

" de Smit 561 

" Burculo 561 

" Smit and others 565 

" Beck " " 565 

" de Vette, confession of 596 

" Vermeersch " " 606 

" de Backer and others 615 

" Mariken van Meenen, Beetgen 

van Brugh and t,ijntgen 629 



465 



449 

456 

457 

468—473 

473—475 

476 

475 

476 

481 

529 

529 

539—542 

561 



Page. 

Hans Symons 676 

" a letter to his wife 681 

" another letter 683 

Marijns van Oosten 711 

" letter 7*6 

van den Wege 825 

" " " first letter 826 

" " " second letter 827 

" " " third letter 829 

" " " fourth letter 829 

" derStraten 835 

Misel 851 

Knevel 899 

van Munstdorp burned 934 

" " letter to his wife 934 

Peltner 943 

Bret 984 

" first letter 986 

" another letter 988 

" another letter 990 

993 

" " " written in a 

dark pit 997 

" " to Hans C 998 
de Ruyter, with his wife and 

daughter 1001 
Aicher 1005 
Poltzinger and Marcus Fder 1044 
Landis 1045 
" further observations 1046 
Meyli, Sr., and his son's wife 1051 
van TJticken 1054 
Jacob Hess, with his wife 1056 
Zaug and others 1065 
Haslibacher 1068 
Hansken van der Broecke and others 561 
" I/isz at Bruges 629 
" Parmentier at Bruges 629 
" in'tSchaeck 696 
" van Oudenaerden 920 
Hanz Peiz and some others 430 
Harman Timmerman of Antwerp 734 
" " confession of faith 734 
Harmen, the dyer, and others 844 
Hemes Nimrich, a teacher and oth- 
ers scourged 1044 
Henderick van F,tten 783 
'i Dirks and others 506 
Hendrick Anthoniss and others 515 — 516 
" Leerverkooper, Anthonis, 

and Dirk de Schilder 561 

" Adams and others 565 
" Aerts, the hatter, and Jan- 

neken Cabiljaus, his wife 638 



718 



" Maelschalck 

" " letter 

" Alewijns 

" " an epistle to his 

children 
" " to the lords at rack 

" " farewell testament 

719—726 
$ Verstralen, first letter to 

his wife 836 

" " another letter, etc. 837 

" " letter to brethren 839 

Pruyt 955 

" Sumer 1002 

Henricus put to death 126 

Henry and Alfuard slain 258 

" of Toulouse put to death 282 

" Gutwol 1056 

" Boiler 1062 

Heraclides put to death 124 

Herman, Andrew and Guillemette 309 

" Jans of Sollem burned 518 

" van Vleckwijck burned 741 

" " " and Friar 

Cornelis 751—763 
Hero and others put to death 124 

Heron burned 130 



Page. 

Heyndrick Femkens 635 

Arents 7°6 

" van Fckelo 854 

Hilarius on baptism 152 

Holy Supper 39 
How Christ baptized through his 

disciples 62 
Hugo Jacob Kraen, his wife Mary, 

and two others 425 
Huybert op der Straten, Trijnken, 

his wife, and others 1044 



Ignatius devoured by wild beasts 
Inquisition by Pope Innocent III 
against the Albigenses 
and Waldenses 
" cruel mode of 298 
" continued 298 
" commenced in the Neth- 
erlands 299 
" of believers 3°7 
" continuation 3°7 
" mode of 316 
" rules of 316 
" articles for recantation 322 
" by the Spaniards 33^—337 
" places of imprisonment 337 
" how persons were deliv- 
ered to the secularjudges 337 
" against the believers 396 
In what the church always contin- 
ued the same 21 
Irene and two sisters burned 178 
Ireneus put to death 125 
Iron and leaden century 51 
Isidore burned 130 



287 



"J- 



Jacob and Seli his wife 447 

" den Geldersman burnt 45 8 

" Claess and his wife Cecilia 467—468 
" van Yperes and others 548 

" de Melselaer 56° 

" de Swarte and others 561 

" the goldsmith, and others 615 

" Dircks with his two sons 696 

" de Roore, the chandler, burned 741 
" " disputation with Friar 

Cornelis 742—751 

first letter 763 

" " second letter 765 

third letter 767 

fourth letter 769 

" " another letter 774 

776 

779 



van den Wege 



letter to his wife 921 
another letter 921 



" " " " last words 
" the cobler, and his wife 
" Mandel 
" Platser 
" Egli 
" Rusterhel 
Jacques Dosie at Leeuwaerden 
" D' Auchy put to death 
" " confession in prison 

•• " before the commiss'y 

« " betrayed and ap- 

prehended 
" Bostijn 
" Mesdagh 

letter 
James, the son of Zebedee, beheaded 

■ < " " " Alpheus, stoned 
Jan Fgtwercken, Claes Meliss, etc, 



927 
92S 
956 
1002 
1025 
1054 
1055 



MARTYRS MIRROR. 



1089 



503 
505 
529 
533 
552-556 



654 
657 
658 
694 
694 

696 
i burned 701 



Jan Pennewaerts, six brethren burned 465 

" Pleunis and others 503 
" the old clothes buyer 
" " " " " confession 
" Drooghscheerder 
" de Kudse 

" Hendricks, examination, etc. 

" Jans Brant 593 

" Bosch of Bergh 606 

" Hendrick, Bastiaen, etc. 629 

" N. Jelis Outerman, etc. 629 

" Hulle, at Ypres 630 

" Grendel 637 

" de Swarte, and Klaesken his wife 638 

" Maes 638 

" Gerrits burned at the Hague 653 

" " testament 653 
" " letter to the Lutheran 

preacher 
" ' ' another writing 
" " another letter 
" Portier burned 
" van Paris 
" de Smit 

" Thielemans and Job Jan 
" " first letter 702 
" ' ' another letter . 705 
" van Raes 727 
" " Mandel, confession of faith 734 
" de Schaper, confession of faith 734 
" Wiljoot, confession of faith 734 
" van Doornick, confession of faith 734 
" Koopman and Hans, his servant 734 
M van Hadebroeck 734 
" *' '• first letter 738 
" " " second letter 739 
" " ■' third letter 740 
" Claes 787 
" Quirijuss of Utrecht, burned 795 
" " letter 797 
*" the ribbon weaver 808 
" Block 852 
- " " a letter 852 
" Wouterss van Kuyck burned 855 
" . " " •' further ob- 
servation 856—857 
" " " " verses con- 
cerning 857 
" " " first letter 857 
" " " " second letter 861 

' third letter 864 

" " " " fourth letter 866 

" " " fifth letter 868 

" sixth letter 870 

" " " " seventh letter 872 

" " " " eighth letter 874 

" ninth letter 876 

" tenth letter 878 

" " " " eleventh letter 879 

" " " " confession, etc. 880 

" Pieterss and others 885—886 

" Hendrickss of Swartewael 886 

" " andMaertens Jauss' 

sentence 887 

letter 887 

" " examinations 890 

" " letter 895 

" " another letter 896 

" Smit 915 

" van Ackeren 917 

Janneken Walraven burned 542 

" and Noelle 561 

" and Maeyken 616 

" van Hulle and Janneken 

van Rentegem 825 

" Munstdorp, Jans' wife 934 

"» " letter to her daugh'r 935 
' ' (daughter) letter to 

parents in prison 938 
" (mother) letter to 

her sister 939 

Januarius, bishop of Beneveutum 176 



Page. 

Jaques de Somere, letter to his mother 967 

Jasper the shoemaker 637 

" den Taschrinkmaker 727 

Jegli Schlebach and others 1065 

Jelis Strings, Pieter and Jelis Potvliet 631 

" " first letter 631 

" " second letter 633 

' ' Bernaerts, a testament to his wife 600 

" " a letter to his wife 602 

■ I .< .c « <. g 03 

" " " " brethren 605 



" Matthijss put to death 

" " letter 

" " another letter 

" the mason 
" Claverss and others 
' ' de Backer burnt 
" deGroot 
Jerome's views touching se 
other matters of faith 



yeral 



163 



Jerome Kels, Michael Seifensieder 

and Hans Oberacker 429 

" Segers, with his wife, Lijsken 485 
" " letter to his wife 486—488 

" " " the brethren 489 — 492 

" " " to his wife 492—495 

" » 495 

" Segers' wife, letter to her 

husband 495—496 
" " " letter to her 

husband 497—498 
" Segers, letter to his wife 496 — 497 
" Segers' wife's, letter to husb'd 498 
" Segers, letter to his wife 499 

" " " Big Henry 506 

" " last letter to his wife 501 

" " wife, Lijsken's con- 

fession and death 502 

Jeronymus and others 548 

Jeronymus Schepens 974 

" " letter to Claes 

Schepens 983 

Jesus crucified 65 

Johannes Krigena, surnamed Scotus 237 
John the Baptist beheaded 67 

" banished 92 

" and Paul put to death 180 

" a tradesman, scourged 234 

" Tauler 314 

" Huss, followers of 324 

•' Waddon burnt 332 

" Walen with two brethren 408 

" Hut burned 417 

" Styaerts and Peter 433 

" Claess and Lucas Lamberts 451 

" " testament to his wife 451 

" " " " " 45i 

" " " " " and 

children 452 
" " " " brothers 

and sisters 452 
" " " " kindred 453 



" " sentenced 454 

" Knel or Buchner 480 

" Bair of Lichtenfels 485 

" Leyntner 61S 

" Korbmacher 620 

" Schut, his confession 628 

" George 675 

" Mang 675 

" Fox, answer to letter 971 

Joos Jans 640 

" Kasteel and Karel 686 

" Verbeeck 626 

" '• letter from 626 

Joost Kindt, a letter 520 

" " another letter 520 

" Joosten burned 625 

" Goethals, Roelandt and Pieter 

Stayert, Janneken Roelands 

and Janneken de Jonckheere 727 



Page. 
Joost, the wheelwright, with his wife 808 
" Verkindert put to death 810 

" " letter to his wife, etc. 810 

" " " to the church 811 

" " " to his brother W. 813 

" " " to his wife 814 

" " " to his mother 815 

" " " to his wife 816 

" " " to his brother 

W. and wife 817 
" " " to his wife 818 

" " " " " 82! 

821 

" " " " brothers 822 

" " last letter 824 

,; van der Straten 834 

•' de Tollenaer 1013 

" " " first letter 1013 

" " " second letter 1015 

" " " third letter 1019 

" " " testament to his 

daughter 1019 

Joriaen Simons, a testament to her son 543 

" " three letters, etc. 545 — 546 

Joris Wouter, Grietgen and Naentgen 4S4 

" Oudkleerkooper and others 547 

" Wippe put to death 562—563 

" " first letter 563 

" " second letter 564 

'• " third letter 564 

" Tieleman and others 615 

" and Joachim 619 

" van Meesch and Jacob Lowijs 807 

Judas Thaddeus slain 89 

Julia put to death 126 

Julian burned at Alexandria 129 

Juliana 176 

Julitta of Icouia 175 

Julius put to death 126 

" Klampherer 627 

Junia martyred at Rome 83 

Justinus beheaded 10S 

Justus and Pastor slain 104 

" a youth, beheaded 173 



-K- 



Kalleken Strings and others 627 

" Steens and Herman 638 
" widow of Anpleunis van 

den Berge 727 

Karel van Tiegem 593 
" " den VeldeandProentgen, 

his wife 637 

" Hailing 676 

" de Raet and Grietgen, his wife 696 

Klaerken and Janneken 548 

Klaes, Christian, Hans and others 638 

Konrad Schumacher 552 

Koolaert, the cooper 626 



Lambert van Doornick 562 

Lambrecht Grube, Hans Beck, Lau- 
rence Shumacher, Peter Plaver, 
his servant Peter and Hans 
Talber 424 

Lame Sijntgeu 920 

Last Judgment 31 — 41 

Laurens van Guelders and others 543 

Lauwerens van der Leyen 60S 

" " " first letter 609 
" " " " second letter 610 

" " " " confession of 

faith 611 

• " - " " third letter 614 

" " " " fourth letter 614 

" " de Walle and others 627 

Allaerts 630 

" Pieters 604 



1090 



MARTYRS MIRROR. 



Lauwerens Verkamer 

Andriess put to death 
letter 
Law of Christ 

Lenaert Plovier of Aix-la-Chapelle 
" " letter to his wife 

" " testament 

Leondar Bernkop 
Leonhard Schneider beheaded 
Leonhard Meister put to death 

" Keyser 405- 

■' Schoener and others 
Frick 

Lochmair and Offrus Grei- 
zinger 
' ' Boltzinger 

Leonhart Sumeraver 
Leonides and others 

the father of Origen 
Leopold Schneider 
Letter of Jannijn Buefkijn 

" " Privilege by William I. 
Letters of King Henry VI. 
Lievijn Jans and others 5 J 5" 

Lijntgen Kernels 

Joris and Trijntgen, her 
daughter 
" a young maiden 
Lijsabet, wife of Claes de Vries and 

others 
Lijsbet and Catharina Somerhuys 
Lijsken te Linschoten and others 
Lippijntgeu Stayerts 

" Stayaerts 

Little Hans of Stotzingen 
Louis and two others 
Louwerens the shoemaker 

Janss Noodtdruft of Delft 
Louwijs de Wever 
Lucas Michiels, six brethren burnt 
" Hendricks at Bruges 
" de Groot hanged 
Lucian, an elder, put to death 
Lucianus and others slain 
Lucius put to death at Alexandria 
Ludwig Fest 
Luke hanged on a tree 

— M— 



:ar burned at Alexandria 


129 


erten the Walloon and others 


548 


' ' Pieters and Grietgen Jans 


710 


" van Wyjcke with Lijsken, 




his wife 


808 


" Karettier 


810 


v. d. Straten , 


900 


' with Beliken, 




his wife 


907 


v. d. Straten, 1st letter, etc., 


907 


2d " 


908 


" " " 3d " 


909 


4 th " 


910 


" " " 5th " 


912 


6th " 


913 
S60 



Maertens Janss, a corn porter, put 

to death 886 

Maeyken Doornaerts and others 532 

KatzofWervick 599 

de Korte, a letter 599 

" Kocx and others 627 

" Trams at Bruges 629 

> burned 641 

confession and letter 641 



Maeyken Gosens put to death 917 

" van Deventer put to death 928 
" " " testament to 

her children 928 

" van Deventer, prayer 931 

" Wens and others burnt 931 

" " letters and testament 931 

" " second letter 932 

" third letter 
" " fourth letter 

" " fifth letter 

" Wouters 

" Wouters, letter 
" Pieters 
' ' Pickelen 

Magdaleentken 

Magistracy 

Mahieu van Halewijn 
" and his four sons 

Malchus torn by wild beasts 

Mamas, a shepherd thrust through 

Mandate against the Anabaptists 



932 
933 
933 
1033 
1035 
1005 
1024 



1006 
1063 



" another letter 

" letters 

" another letter 
van der Goes 
Deynoots, letter 

" another letter 



Manicheans and heretics, so-called, 

hanged 
Manifesto by those of Zurich 

' ' Refutation 

Many Christians apprehended 
" " burned in France 

and England 
" godfearing people put to 

death in Flanders 28 

" persons burnt at Crema 
Marcella and Rhais burned alive 
Marcus de Ledersnijder 

' ' Fder and Hans Poltsinger 
Margaret Backster imprisoned 

" " accusation, etc., 

Margriete, wife of Jeronymus 
Maria van Beckum and Ursula 

" ofMonjou 
Marijn Amare at Bruges 
Mariken and Anneken 

" put to death 
Maritgen Jans and others 
Maritgen and others 
Mark dragged to the stake 
Marriage 
Martijne Amare 
Martijntgen Aelmeers 
Martin, the painter 

" of Vilgraten and Caspar 

Schumacher 
" Zaeywever and others 
Martina and others put to death 
Martionilla put to death 
Martyrdom of Paul's friends and 

brethren 
Martyrdoms under Emperor Valens 
Martyrs of the new covenant 
" " '• eighth century 
' ' Mirror, extract from old 
Mattheus Pottebacker 
" de Vick 
" Bernaerts burned 
" " testament to his 

children 
" " thanksgiving 

before and after eating 
" Keuse 

" Mair 

Matthew beheaded 
Matthias tied on a cross 

" Servaes of Kottenem 

first letter 
" " second letter 

third letter 
" " fourth letter 

" " fifth letter 

" " sixth letter 

" " seventh letter 

" " eighth letter 



629 
506 
476 
477 
477 
74 
30—40 
637 
637 
423 

433 



904 
943 
1032 



Page. 

674 
674 
565 
973 



Matthias Servaes, ninth letter 
tenth letter 
Matthijs Smit and others 

" Binder 

Maturus persecuted 112 

Mavilus put to death 123 

Maximus stoned at Fphesus 132 

Melchior Vet 401 

Melchoir Platser 1003 
Men and women burned at Troyes 288 

Meynert Hermans and others 515 — 516 



139 



401 



433 



917 
1013 



Mercuria beheaded 

Metras stoned at Alexandria 

Michael Sattler 

" " charges against 

" " letter of 

" Wideman, or Beck 
Michiel van Bruyssel andBarberken, 
his wife 

" Buyse 

" the widower, and KallekenN. 1023 

" Hazel 1031 

Moadatius put to death 179 

— N— 

Naentgen and others 484 

" Leerverkoopster 59+ 

Name of these people (Turilupins) 312 

Narcissus put to death 126 

Neeltgen and Trijntgen 805 

Nelleken Jasper of Blijenberg, letter 730 

" Jaspers and others 832 

Nemesius burned 130 

Neon crucified 139 

Nicholas Felbinger 618 

" Geyer 675 

Nikasen Amare at Bruges 629 

" van Aelmeers 637 

Nilus burned 178 

Nine brethren and three sisters 413 

" " " several sisters • 421 

Notice to the reader i6g 

" concerning martyrs 210 

" to the Christian reader 731 

Nunilo and Aloida put to death 235 



Oaths 30, 40 

" views on 310 

Objections of the Papists 44 

Obscurity of the church of God 23 

Observations regarding the account 

of Johannes Scotus 237—238 

Offices in the church 29, 39 

Of holy baptism 15, 29, 38 

Of the danger of the times 

Of the divine service of the church 20 

Of the name Anabaptists 15 

Old Jacob and others put to death 481 
" Maeyken 599 

" Pieter Jan Watier and others 727 

Olivier Willemss burnt 955 

" " further observations 955 

" " extract from the 

court 

Onesimus stoned 

Onesiphorus put to death 

Oppression under Granus 

Origen on baptism 
' ' five disciples of 
' ' two female disciples of 
" son of Leonides, banished 

Orvel, Jan and Pleunis 

Oswald of Jamnits 455 

" Landis and others 1060 

Ottila Mulerin and others 1053 



956 



205 



124 



62S 



MARTYRS MIRROR. 



1091 



— P- 



Pain, Melchior and three others 423 

Palmken Palmen 478 

Pamphilius, an elder at Cesarea 176 

Pancratius, a youth, beheaded 173 

Papylus and others put to death in 

Paul persecuted and beheaded 79 

" Glock 97 2 

Pelagia suffocated 176 

Pelagius, a lad, beheaded 246 

" extract from P. J. Twisck 247 

Perceval van den Berge 638 

Peronne of Aubeton burned 320 

Perpetua and others 123 

Persecution, first, under Nero 76 

" second, " Domitian 91 

" third, " Trajan 101 

fourth, A. D. 166 107 

" fifth, A. D. 201 122 

" sixth, under Maximin, 

A. D. 237 126 
" seventh, under Decius, 

A. D. 251 127 
" eighth, under Valerian, 

A. D. 259 134 
" originator and cause, 

A. D. 259 134 
" further particulars, 

A. D. 259 134 

" cruelty and violence of 134 
" ninth, under Aurelian, 

A. D. 273 137 
" a more particular ac- 
count 137 
" A. D. 273, what the au- 
thor of, etc. 138 
" tenth, A. D. 302 139, 166 
" A. D. 302, cause, etc. 167 
" A. D. 302, " " fur- 
ther statement 167 
" A. D. 302, cause, etc., 

further account 167 
" tenth, first year 

A. D. 302 169 
" second " 

A. D. 303 172 

third 

A. D. 304 174 
" fourth " 

A. D. 305 176 

fifth 

A. D. 306 176 

sixth 

A. D. 307 177 
" " seventh " 

A. D. 308 178 
" " eighth " 

A. D. 309 178 
" " ninth " 

A. D. 310 178 

tenth 
A. D. 311 179 
" cessation of, A. D. 213 125 
" reinstitution of, A. D. 223 126 
" general 203 
" after Justin the Great 203 
" eighth in seventh cen- 
tury 211 
1 ' severe in East 220 
" by Mady, King of the 

Arabians 223 
" caused by kings of 

France 233 

" by the Saracens 233 

' ' in Cordova 246 
" by the Danish King 

Worm 248 

" by Udo 248 

" " the Vandals 249 
" of " believers 297, 321, 396 

" in Germany 306 

" in Austria 434 



Page.- 

Persecution, another 396 

" inauguration of the 

last Swiss 1049 

" progress of the in- 

auguration, etc. 1050 

" how it occurred, etc. 1051 

Peter of Alexandria, exiled 13s 

" Apselamus burned at Cesarea 177 
" Nilus and P. Mythius 178 

" Faustus, Didius and Ammonius 179 
" Waldo, conversion of 266 

" Abelard dies in a dungeon 281 

" Bruis burnt 282 

" Koster 427 

" Gerrits and others 429 

" Joris " " 429 

" Kramer 56S 

" of Spain 615 

Petolomenus put to death 104 

Phileas, bishop at Thumis 169 

" extract from letters 169 

Philemon put to death 179 

Philidiau of Antioch Beheaded 130 

Philip stoned 71 

" put to death 137 

" of Langenlonsheim 422 

" de Keurs 431 

Phocas put to death 104 

Photimus died in prison 113 

Pierijntgen Loos veldt or Neckers 915 

Pieter Bruynsen and others 503 

" " Van Weert, first lett'r 503 

" " " " sec'd " 504 

" Thymans and others 515—516 

" van Olman, a letter 516 — 517 

" Witses, a mason 527 

" " an admonition 527 

" " letter to his wife 527 

" with the lame foot 529 

" de Backer and others 547 

" the miller and others 548 

" van Eynoven, examination 552 — 556 
" van Maldegem 630 

" van Male 630 

" the shoemaker 638 

" van Oosthove 640 

" van der Meulen 640 

" van Cleves 694 

" Pieters Beckjen burnt 708 

" Verlouge, confession of faith 734 
" de Gulicker with his servant 

885—886 

" Saymer 1013 

" Jans, six brethren, etc., burned 465 

" " and others sentenced 466 

" ten Hove and others 1044 

Pionius of Smyrna burned 131 

Pleuntgen van der Goes 594 

Plutarch and others put to death 124 

Plutarchus and others 1 14 

P. Mythius 178 

Polycarp put to death 109 

Pontius and others put to death 137 

Popes after A. D. 606 50 

Possession of Roman chair through 

secular power 51 

Porphyrius put to death 84 

Potvliet, Peter and Jelis 631 

Prayer of Hans Koch and Leonhard 

Meister 399 

" for the secular power 1075 

Prijntgen and Martijntgen Maelbouts 644 
Primus thrown to wild beasts 174 

Prisca martyred at Rome 83 

Priscus torn by wild beasts 136 

Privatus put to death 137 

" bishop at Gevauldan, beaten 

to death 138 

Probus put to death 141 

" first examination 142 

144 
146 



Page. 

Probus account of death of 147 
Proculus, deacon at Pussolis 176 
Prohibition against the Anabaptists 1046 
" further observation 1047 
" remark as to what fol- 
lowed 1047 
Promus put to death 177 
Publius 104 



Questions and answers 
Quirinus Pieters 
Quiritius 



Rabanus Maurus, views of 
Raphel van den Velde 

" " " first 



third 



letter 974 

" " " " second " 977 

" " " " another " 977 

" ' letter to his wife 978 

" " " " " " " son 981 
" " " last letter to 

his wife 982 
Reason why we have pointed out 

the article of Holy Baptism 16 
Reason why we have called this 

work after the Anabaptists 17 

Regarding the old work 18 

Remarks on baptism, second century 100 

Remken Remaeckers 478 

Repentance and reformation 38 

Reply to the first passage 44 

" " " second " 45 

" " " third " 45 

Restoration of man 37 

Resurrection 31, 41 

Revenge 40 

Reyer Dircks, a boatman, burned, 4S3 — 484 

" Egberts and others 515 — 516 

Reytse Aysess of Oldenborn 943 

" " first letter 943 

" " divers examinations 944 

" " another confession 947 



" " letter 950 

" " another confession 951 

" " letter to his father 951 

" " " " " mother 951 

" " wife 953 
" " another letter to his 

wife 953 

" " death sentence 954 

Rhais burned alive 124 

Riehst Heynes 463 

Ring Hans and others 1060 

Rogotian beheaded 180 

Roman succession from Peter 46 

chair 52, 53 

Rommeken put to death 529 

Rudolph Bachman 1059 

" Bauman 1059 

Rudolf Suhner 1061 

Rufus and Rosimus beheaded 102 

Rutilius martyred 122 



Saerken van Duerhove S30 

Samson and Sydouius and others 223 

Sanctus persecuted 112 
Sander Hendricks, Hans de Smit, 

Hans van Burculo and others 561 

Sander Wouterss of Bommel burnt 898 

Sarah Wanrij and others 1061 
Sebastian Glasmacher and Hans 

Grueufelder • 430 

Second coming of Christ 31 



1092 



MARTYRS MIRROR. 



Page. 
Secular authority 40 

Separation 31, 40 

Septimius Florens Tertullian's apol- 
ogy for the Christians 125 
Serapion of Kphesus slain 129 
Serenevs put to death 124 
Seven brethren 418, 428 
" teachers and elders impris- 
oned at Berne 1065 
" hundred persecuted at Berne 1065 
" " extract from 1st letter 1066 



2d " 


1066 


3d » 


1066 


4th " 


1067 


5th «' 


1067 



Several thousand persons burned 

under Maximin, A. D. 237 127 

Severe persecution, A. D. 130 105 

Shunning 31, 41 

Sicke Snyder 425 

Sijntgen Vercoilgen 709 

" van Rousselare put to death 917 

" " " letter 919 

" Barninge 920 

" Wens 1013 

Silas or Silvanus martyred in Mace- 



Simon Peter crucified 
" Zelotes slain 
" Cleophas crucified 
" Simon the shop-keeper 
Six persons at -Basel 
" brethren strangled 
Sixty martyrs put to death, A. D. 239 
Slanders against Anabaptists : 

Soetgen van der Houte and Martha 
" " " " a testament 

" " " letter 
Some of the seventy slain 

" pious Christians apprehended 
Sonnet 

Sosius, deacon of Misenum 
Stability, durability, etc., of the 

church of God 
State of worship in the tenth century 
" " " further observations 
Stephen stoned 

" of Orleans, etc. 
" an elder, burnt 
Steven de Graet and Sijntgen 
Stijntgen Jans, examination, tor- 
ture and sentence 552— 
Succession of the church of God 
" personal 
" of doctrine 
" of the Roman church 
Sufferings of Christians in Persia 
Summary of baptism 61, 97, 114, 148, 
l8 i,'i95, 
" of the martyrs 65, 101, 121, 



77 





it 


6, 202 


209 




5th century 


190 


baptism, 


8th 




212 




9 th 




224 




10th 




238 




nth 




249 




12th 




260 




13th 




288 


" 


14th 




309 




15th 




321 




1 6th 




35i 


the martyrs 


, 8th 




219 




9th 




231 



14th 


314 


15th 


327 


16th 


395 


17th 


' 1042 



Page. 

Superscription of letter to Berne 1078 

" " " " Zurich 1078 

Supplication to the city of Berne 1060 

" answer to same 1060 

Susanneken and Kalleken Claes • 941 

Sybrant Jans, Hendrick Gijsbrechts 
van Kampen, Stephen Bene- 

dictus and others 427 

. Sylvanus, bishop of Fmissa 176 

Symphorian beheaded 138 



Tanneken van der Leyen 529 
" " " Meulen, Jaecxken 
van Hussele and Jaecxken 
Teerlings 727 
" Walraven 956 
Ten persecutions under Nero 76 
Ten persons at Dortrecht burned 831 
Tertullian's views 116 
" consolation and encour- 
agement to the early martyrs 1080 
Teunis van Houstelraed 477 
Tharacus put to death 141 
" first examination 141 
second " 143 
" third " 145 
" account of his death 147 
The bloody theatre 58 
Theodorus, Philemon and Cyrilla, 

put to death 179 

Theodosia, a maiden, drowned 176 
Theodosius and Honorius against 

the Anabaptists 191 
" threatens Cyril of Alexan- 
dria 192 
" bishop of Jerusalem, per- 
secution of 192 
Theodulus, a lector, drowned 175 
Theonas 176 
Theonilla put to death 139 
The persons John baptized 62 
" sequel compared with the be- 
ginning of this history 13 
Thirty-nine persons burned at Bingen 298 
Thomas cast into a furnace 86 
" van Imbroeck, confession 

concerning baptism 355 

" van Imbroeck, defense, etc., 357 

" Hermann and others 406 

" Balthaser and Dominicus 412 

" van Imbroeck, 556 
letter to his 

wife and brethren 556 
" van Imbroeck, letter to his 

wife 557 

Threatenings of Theodosius 192 

Three pious peasants 136 

" brothers crucified 139 

" brethren and two sisters 413 

" hundred and fifty persons 421 

' ' brethren at Antwerp 479 

Tijs van I,indt 478 

" a young man 519 

" Jeuriaenss . 787 

" " first letter 787 

" " another letter 791 

Timothy stoned 95 

Title of this work 15 

Tjaert Reynerts 438 

Tobias Questinex, six brethren, etc., 465 

Trijnken Keuts, 594 

Truyken Boens, six brethren, etc., 465 

Twelve pious Christians put to death no 

" persons, men and women, 

burned 431 

Twenty-four persons burned at Paris 297 

" persons imprisoned in Iyoudon 957 

Fourteen women driven from , etc. , 957 

Youth scourged behind a cart 957 



Hendrick Terwoort burned 

Jan Pieterss 

Gerrit van Byler, extract, etc., 

Extract from old Martyrs Mirror 

in reference to above 

First letter from the above 

Another letter from the above 

I<etter from Jaques de Somere, etc., 

Supplication presented to queen, 

Confession of faith of the above 

prisoners 

Answer to John Fox by the above 

Thomas Han 

To the Bloody Theatre of the Ana- 
baptists 

Two sisters at Antioch 
' ' brethren and two sisters 
" young girls burned 

Tyranny of Theodosius, bishop of 

Jerusalem 

" " the King of Bulgaria 

Tyrants of this time, A. D. 401 

— u— 

Ulli Schedme or Schneider 
Ully Wagman 

Uly Baumgartner and others 
Ulpian cast into the sea 
Ungodly life of Popes 
Ulrich Schneider 

" Muller 
Uprightness of these people 
Urban of Antioch beheaded 
Urticiuus beheaded 



Page. 

957 



960 
960 
965 
967 
970 



1075 
17S 



105s 
1063 
1065 
175 
54 
1055 
1059 
312 
130 



—V— 

Valedictory 19 

Valerianus put to death 126 

Valerius, school-master, martyred 697 

" extract from 

his books 697—701 

Various arguments 47 

Veit Pelgrims at Glabbeck 424 

" Greyenburger 804 

Verena I^andis 1061 

Vetius put to death in 

Victor and Pieter de Backer 547 

Vigil Plaitner 417 

Vijntgen, Goudeken, Jauneken de 

Jonkheer, Betgeu van Malde- 

gem and Sijntgen van Gelder 630 

Vilgard and Caspar Schoeneck 413 

Vitalus buried alive 95 

— w— 

Waldenses, dispersion of 266 
" of one belief with the 

Baptists 267 

called Anabaptists 267 

. reject infant baptism 268 

on secular authority 270 

" war 270 

" swearing oaths 271 

" other articles 272 

" their confessions 273 

and Albigenses 274 

Moral precepts left by 276 

Virtuous life of 277 

unjustly accused 278 

Time of 279 

100 burned at Strasburg 298 

39 " " Bingen 298 

18 " " Mentz 298 

80 " " Strasburg 301 

Papal statutes against 303 

severe persecutions of 304 

many burnt 304 

burnt in Toulouse 306 



MARTYRS MIRROR. 



1098 



Page 
Waldenses, Mandate of Pope Urban 30; 
in France persecuted 308, 30; 
martyred at Steyer 31! 

great numbers burned 
at Zuidenitz 31! 

account of their death 31! 
four persons burnt 31! 

persecution of, by Pope 
John XXII. 

persecution in Bohemia 319 
further observation 319 

persecution in France 320 

" " Flanders, 320 

thirty-six burned 320 

persecution on the Baltic 321 
443 put to death 321 

burnt in Flanders 331 

put to death at Fichstaedt 335 



319 



and the Taborites 
Waechling Dirks, Maerten Schoen- 

maecker and Adriaen Pieters 
Walter Mair and two others 

" ofStoelwijk 

" " " letter from 

" " " prayer 

Werner Phister and his son's wife 
Weynken, a widow, burned 
Willeboort Corneliss put to death 
Willem, Maritgen, etc., 



325 



1058 
407 
643 



Page. 

Willem, the cabinet-maker, beheaded 505 

" of Bierck and others 506 

" Droogscheerder, a letter 547 

" van Haverbeke 560 
" Goosen and Egbert de 

Hoedemaecker 562 

" de Kleermaecker 619 

" de Duyck 659 

' ' Aerts 686 

" de Snijder and wife 696 
" van Poperinge and wife, 

confession of faith 734 

" Janss of Waterland burned 794 

" de Rijcker , 914 

William Swinderby burned 328, 329 
" Thorpe burned for the faith 329 
" White burnt 332 
" " confession of faith 332 
" " imprisonment, doc- 
trine and death 333 

William Wiggers of Barsinghorn 426 

" van Robaeys 506 

" " Louvain 529 

" " Keppel 636 

Wolfgang Ulman 412 
" Brandhuber, Hans Nieder- 

mair and seventy others 417 

" Eslinger 423 





Page. 


Wolfgang Hueber 


593 


" Mair 


593 


" Pinder 


834 


" Raufer 


1005 


Wouter, Joris, etc., 


484 


" van Capelle 


519 


" " Honschoten 


56l 


" Denijs 


727 


" first letter 


728 


" " second letter 


729 


third letter 


729 


Writing from Switzerland on threats 


against the Anabaptists 


1062 


Writing in defense of accusation 




against the Anabaptists 


1064 



Ydse Gaukes and Anneken, his wife 

" " first letter 

" " second letter 

third letter 
Young man burnt 



Zenobia beheaded 
Zenobius " 



Notice. — The reader will observe that in this index the names of persons are arranged alphabet- 
ically after the first names instead of the surnames. 



Hs9 



LIBRARY OF CONGRESS 

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